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.
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
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and
that God hath separated onely one day of seven for Divine worship 2. In that he goeth before us by his own example The promises are in Isa. 56.2 c. and 58.13 IV. The matter or object of this sanctification is the Sabbath or seventh day in the Iewish Church to which succeeded the first day called in Scripture from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptism the day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or Moral and that which is Typical or Ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jews from gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Ioh 20.19 and 26. By the example also of the Apostolical Church Act 20. 7. 1 Cor. 16.2 Rev. 1.10 VI. The form of Sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposite to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Lu. 14.5 Which of you having an oxe or â—n asse fallen into a pit will not take him out on the Sabbath day The Macchabes knew this 1 Mat. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.27 IX On the Sabbath those works must be done for which that day was appointed to wit to repare to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XIâ— The spiritual end peculiar to the Iews was 1 To shadow out to the Iews that rest which they injoyed in the Land of Canaan after their toylsome labours in Egypt troubles in the desart That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sin and the works of the flesh XIII But now the spiritual end of it is 1. that the Congregation may be seen and that the faithful may flock together into the Church as into the Ark of Noah 2 That by meditating on this new birth of the World and on Christ's resurrection we might praise God our Creator and Redeemer 3 That by our rest from labour we might be admonished of our rest from sin 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a thâ—ee-fold Sabbath a tipical and ceremonial yet but tempâ—rary onely a spiritual but onely begun here and a heavenly or eternal Xâ—V The Sanctification of the Sabbath belongs to all chiefly to Magistrates Pastors The Magistrate by the example of Nehemiah must take care that the Sabbath be not wantonly abusâ—d Neh. 13.15 c. The same also must so moderate the strict obsâ—rvation of that day when need requires that there be regard had to Charity by the example of the Macchabees 1 Mac. 2.41 and Constantine the Great who in extream necessity permited Husband-men to follow their Country woâ—k XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessity Col. 2.6 Let no man condâ—mn yâ—u in meats and drinks oâ— in respect of a Holy day or of a New Moon or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neâ—lected when no regard is had of it or in some respect when it is spent meerly by ceasing from our own works and consequently in idleness omitting those works for which the Sabbath was made of which in the nineth Rule or these works are performed but perfunctoriously without any inward and mental devotion which kind of Sabbath is deservedly called hypocritical See Isa. 1. â—3 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sins 3. â—n idolatrous works Such a prophanation is a most grievous sin Exod. 31.13.14 Num. 15.35 Neh. 13.16 Ier. 17.27 CHAP. VIII Of Vertues or Works belonging in general to the Commandments of the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues works of the second Table Of which worship we are to speak generally and particularly To the mediate worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himself or towards his neighbour towards himself is whereby each faithful man next to God loves himself seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph 5.29 No man ever hated his own flâ—sh but rather cherish thâ—t Phil. 2.12 Work out your own salvaâ—ion with fear and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebell against God and run headlong to their own ruine but the sin of self-love is found in them who being too much drunk with love of themselves not only despise their neighbour in respect of themselve but alsâ— love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Râ—v 12.11 And they loved not their loves unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I The efficient cause of this love is God the Father in the Son through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or root is Faith working by love Gal 5 6. III. The matter or subject of it is our neighbour that is every one to whom we owâ— duty or ayde Luke â—0 36 3â— IV But chiefâ—y w◠〈◊〉 love those that are of the houshould of Faith Gal. 6.13 For we are tyed to them both in a natural and spiritual tye Eph. 4 1 2. V. Nor in this case must we exclude our enemies
antecedent will And 't is a conditional will because Gods precepts prohibâ—tions con mi. nations and promises have the condition of obedience and disobedience annexed Lastly his revealed will because it 's daily set forth in God's word This distinction of the will is duely to observed left we shâ—uld imagine that there are in God either really different or contrary wils III. What things are done against the will of God are not done besides his will For many things may be done against his revealed will which notwithstanding are consistent with his secâ—et will or will of his good pleasure God by his revealed will desired not mans fall but most severely forbad it yet he did will and decree the same by the will of his good pleasure as it was a meanes for maniâ—estation of his glory IV. Therefore by the decree and will of God good and evil comes to passe good by efficiency Evil by permission V. Yet the decree or will of God is not the cause of evil or sin although what God hath decreed necessarily comes to passe For when evil is decreed by Gods will not effecting but permitting it this decree of God is not the cause of evil neither again is the will of God the cause of evil because his decrees are without repentance and unavoidable for they come not to passe by the necessity of coaction bâ—t by the necessity of immutability VI. The necessity of Gods decrees takes not away the liberty of the rational creature The reason iâ— because there is no necessity of coâ—ctions but of immuâ—ability The fall of Adam if we look upon Gods decree came to passe necessarily In the mean while Adam sinned freely being neither coâ—manded nor constrained nor foâ—ced or moved by God but rather most severely admonâ—shed that he should not sin VII Nor doth this Necessity take away Contingencie in the second causes For many things are not contingent in respect of the second causes which in regard of Gods decree come to passe necessarily VIâ—I No moving or impulsive cause can be given of Gods decree except Gods most free will and good pleasure XI The chief end of Gods decree is his own glory X. Gods decree in it self is one and most simple neither is there priority or posteriority in it XI But in respect of the things which are decreed is so distinguished that in what manner or order they come to passe God is said to decree them that they should thus come to passe These are idle questions whether God decreed this or that first VVhether he first ordained the end or the means For whereas the decree of God in it self is one a most simple action there is neither priority nor posteriority in it but it is distinguâ—shed only in regard of the things which are decreed in which respect we say that God 1. Decreed to create man 2. To bestow his Image upon him but so that it might be lost 3. To permit his fall 4. Of those who were to fal some he decreed to leave to themselves and others he appointed to raise and to save them eternally CHAP. IV. Of Predestination GOD's Decree in respect of the Creatures is either general or special The general Decree is that by which he appointed to declare the glory of his power wisdome and goodness in the creation and conservation of all things The special Decree called Predestination is that by which he appointed to manifest the glory of his grace mercy and justice in the Election and Reprobation of the reasonable Creatures The RULE I. Although Predestination in the mind of God be one and a most simple act yet by reason of the weakness of our understanding it is distinguished into that Predestination which decrees the end and that which decrees the means II. He that is predestinate to the end is predestinate also to the means Predestination is either of Angels or of men The Predestination of Angels is that by which God appointed to save etenally some of them in their first happiness that in Christ their head but to leave others to themselves and to punish them eternally for deserting their station voluntarily and this for the manifestation of the glory of his grace and justice The Predestination of men is that by which God appointed out of the race of mankinde created to his Image but falling into sin voluntarily to save some through Christ eternally but others being left to themselves in their own misery to damn eternally and that for the manifestation of the glory of his mercy and Justice The parts then of this decree are two Election and Reprobation The RULES I. Predestination is a decree partly absolute partly not II. It is absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free-will Fore-seen Faith or Holinesse is not the cause of Election for man was not elected becaus he was to believe but therefore he believeth because he was elected Act. 13.28 And they believed so many as were ordained to life eternal Neither are we elected because we were to be holy but that we might be holy and unblamable bâ—fore him through love Eph. 1.4 Neither is foreseen smâ—the cause of Reprobation for so we should be al reprobates but that God according to his most free good pleasure hath done what he did is manifest by that Luk. 12.23 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he wils he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution VI. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decrees of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice oâ— just indignation but towards him that is a sinner 2. But because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but aâ— necessary condition of the matter or object for though it be not the cause of reprobation yet it is the cause of reprobability or why man should be reprobated Foâ— Reprobation and repâ—obability diffeâ— as the act and possibâ—lity All men are reprobable or 〈◊〉 liable to Râ—probation for sin but all are not therefore actual Reprobates VI Reprobation then presupposeth 1 The decree of mans Creation Of the donation of Gods Image upon him which Image was to be lost 3. Of the permission of mans
offerer These were performed by offering of gifts onely or by offering of living creatures also The sacrifice of gifts called Libatio or Meat-offering was that in which meat drink oile salt frankincense c. were offered The sacrifice of Living-creatures was performed either by burning the fat of the sacrifice or by killing and eating of the beasts also That was called the Sacrifice of Pacification This the sacrifice of Praise The holy-times were either of dayes or of years Of dayes were 1. The morning of each day and the two evenings in which the daily sacrifice was offered 2. The seventh or Sabbath-day which was a type of that sanctification and rest which was to be obtained by Christ. 3. The Calends or New-moons or first day of the moneth The times of the year were either anniversary or every year or else after the expiration of divers years The anniversary Solemnities were either greater or lesser The greater were the feasts of Easter of Pentecost and of Tabernacles The feast of Easter was celebrated the fifteenth day of the first Moneth as a remembrance of the peoples delivery from Egypt and as a type of future deliverance by Christ. The feast of Pentecost was kept the fiftieth day after Easter as a memorial of the Law given upon mount Sinai and as a type of that new Law which was to be written in our hearts by the holy Ghost who was to be sent afterward in a visible forme At this feast were offered the first-fruits hence it was called the feast of the first-fruits The feast of Tabernacles was solemnized the fifteenth day of the seventh moneth as a remembrance of that gracious preservation of the Israelites in the desart in tents and as a type of Christs incarnation Thanks also were given to God at this feast for the fruits and harvest whence it was called the feast of Collection The lesser solemnities were the feast of Trumpets celebrated the first day of the seventh moneth in which the civil year had its beginning the feast also of expiation which fell out upon the tenth day of the same moneth That did represent the sounding of the Gospel this of our atonement to be made by Christ The Solemnities that were kept after divers years were the Sabbathical year and the year of Jubile The Sabbathical year or year of weeks was every seventh year wherein there was a cessation from tilling the ground from demanding of debts The year of Jubile was every fiftieth year in which all possessions return to their owners the Hebrew servants were set free A type of our freedome from sin and Satan by Christ. So much for the ceremonial Law the judicial Law was that which belong'd to the constituting of the Jewish Common-wealth The RULES I. As the Ceremonial Law had relation to God so the Iudicial to our Neighbour II The Iudicial Law binds us in those things that agree with the Moral Law and were of common right III. But what was of private right and commanded for the Iewish Common-wealth in particular do no more bind us than the Municipal Laws of other Common-wealths CHAP. XV. Of the Gospel and how it agrees with and differs from the Law HItherto we have seen out of the Law the necessity of Redemption now we are to see the truth thereof in the Gospel The Gospel is the joyfull news or Doctrine of the Son of God being sent into this World that he might assume our nature and might undergo the curse of the Law for us that by his perfect obedience to the same he might obtain life eternal to us The RULES I. The Law and Gospel agree in the chief efficient cause to wit God and in the instrumental namely the written Word but they differ in their outward instrumental causes both because the Law was delivered by Moses and the Gosâ—el by Châ—ist fully and also because the Law is by nature known to man but the Gospel is not except by Gods gracious revelation II. They agree in their common matter because on both sides obedience is required by promises and threatnings but they differ in their particular matter for the Law principally teacheth what we must do and the Gospel what we must believe III. They agree in their common forme because on both sides the Looking-glass of perfect obedience is exhibited but they differ in their proper forme for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ. IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ. V. They agree in their common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the Law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that Nitimur in vetitum semper cupimusque negata We alwayes incline to forbidden things and desire that which is denied us see Rom. 7.8 But the believer is said to be under grace 1. Because he is free from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witnesse of his thankefullness But they are set out as subordinate when Christ is said to be
of the Old Testament will be clearer than these of the New for the Passeover represents Christs death clearer than the Bread in the Lords Supper But we must know wherein the clarity of a Sacrament consisteth chiefly to wit not in external signes onely but in the Sacramental word Now are not these words very clear This is my body which is given for you This is my blood which is shed for you There is nothing so plain concerning Christs death in the Passeover Besides it is false that the killing of a Lamb was a clearer signe because many more and obscure ceremonies were added to the killing of the Lamb as also because the breaking of Bread the pouring out of VVine and the receiving of both do most clearly represent the breaking of Christs Body the shedding of his blood and the participation of both VI. In vain do the Pontificians reckon among the Sacraments of the New-Testament Confirmation â—enance Extreme Vnction Ordination of Ministers and Matrimony Three thnigs are required to a Sacrament 1. That it be instituted by God under the Covenant of Grace 2. That it may have an external Symbol ordained by God 3. That the Promise of grace may be annexed to it Now these three belong only to Baptisme and the Lords Supper and not to any of the rest Confirmation is a Popish ceremony in which the Bishop or his Suffragan having asked certain questions of the party baptized concerning the Heads of Religion besmears him with a little oyntment putting a linnen cloth on him not to be removed by the witnesses before the third day and he cuffs him the better to remember the matter and that he may be sufficiently furnished with the holy Ghost against Satans tentations But where in Scripture do we read of the institution of this Sacrament and of its ceremonies where is the Promise We may more truly call this the Popes excrement than a Sacrament and that mark which the Beast puts upon the forehead of his worshippers Rev. 13.16 Therefore impiously do they prefer this Sacrament to Baptism for they teach plainly that Baptism is perfected by it and that in this there is a greatâ—r measure of spiritual gifts than in Baptism and whereas any Priest or Pastor may administer Baptism yea any Lay man or woman Confirmation must onely be performed by the Bishop or his Suffragan Penance is a Sacrament with them in which the sinner having given tryall of his repentance is absolved by the Priest We indeed acknowledge that repentance is enjoyned to sinners and that power of absolving is given to Ministers though they feign a far other penance and absolution as shall appear hereafter But in the mean while there is no outward symbol instituted by God which hath a promise neither can these words I absolve thee be in stead of a symbol as Bellarmine would have it Extream Unction is a Sacrament amongst them in which the Priest having rehearsed some Letanies anointeth the party that is dying with hallowed oyl of the Olive in those parts of the body where the seats of the five Senses are and this he doth after the parties confession and absolution to the end he may recover his health if it be expedient for him and that the remainder of his sins after he hath received the other Sacraments may be wiped away Christ indeed promised his Disciples that the sick on whom they were to lay their hands should recover Mar. 16.18 Iames also commanded that the sick should be anointed after imposing of hands and prayer by the Elders which ceremonies were not Sacraments but voluntary rites joyned with miracles which together with the gifts of miracles are expired Therefore between extreme Unction and this there is no similitude For that I may say nothing of that magical exorcism with which the oyle is hallowed it is certain that in the Apostles time not onely dying people as now in Popery but any also that were sick were anointed Ordination is a Sacrament among them in which the Bishop alone or his Suffragan layeth his hands upon the Minister and delivereth to him with solemn words a Book a Platter a a Pastoral staff c. using also the ceremonies of Unction Shaving and imprints on him an indeleble character to confer Justifying grace Whereby he might rightly use the power of the Keyes Now although Ministers may be ordained by imposition of hands and prayers after the example of the Apostles yet this Imposition is a thing indifferent but for the Popish ceremonies they are partly Jewish as anointing partly Heathenish as shaving expresly forbid Lev. 19 27 Marriage is no Sacrament of the Covenant of grace both because it was instituted before the fall as also bâ—cause it is Common to all that are wiâ—hin and wâ—thout the Covenant yet we deny not but that Marriage is a representation of that spirituall wedlock between Christ and his Church but if for this it were a Sacrament then there should be so many Sacraments as there be Parables and Allegories Hence divers Schoolmen have denyed this to be a Sacrament And in what esteeme it is among the Papists appears by this that they make an irreconcileable war betweene Marriage and Oâ—dination and forbid Marriage in their Clergy as if it were an unclean thing CHAP. XXIII Of Baptisme BAptisme is the first Sacrament of the new Testament in which the Elect being received into the family of God remission of sins and regeneration in Christ's blood and the Holy Ghost are confirmed by the outward sprinkling of water The RULES I. The word Baptisme signifieth a dipping and aspersion or washâ—ng That it signifieth aspersion appears in Mar. 7.4 And when they come from the Market they eat noâ— except they be wâ—shâ—d II. Here are four appellations of Baptisme to be considered â— The Baptisme of water 2. Of light or doctrine 3. Of the Spirit or gifts of the Spirit 4. Of blood or martyrdom III. Christ our Lord is the principal efficient cause but the instrumental is the Minister lawfully called IV. Therefore we hold not that baptism lawfull which is administred by any private man or a woman as in Popery For if in earthly Commonwealths that is not accounted of which a private man doth without command how much lesse can Christ be pleased with such disorder in his Church V. The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation than administration of baptism VI The internal matter is Christ with his death buriall and resurrection with other benefits VII It 's external form consisteth partly in actions partly in words VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a clear symbol of Christs burial and resurrection But because of the weaknesse oâ— Infanâ—s in cold countries we use sprinkling which probably was used by the Apostles when they baptâ—zed
Bible to the Originals his Ministers perform their Divâ—ne Service in Latin and in Latine they write all their Bulls c. He sets a mark generally on their foreheads right hands in that they are forced by open profession the symbol whereof is the fore-head and by their actions which are figured out by the righâ— hand to witnesse that they belong to the Râ—man Latine Church But particularly he sets a mark upon his followers when in Baptisme he signes them with the Cross and in Confirmation when he puts Chrisme on their foreheads and when in Ordination of Ministers he anoints their head and fingers 9. Concerning their idolatry and wickedness read the History of the Popes for to rehearse more is not now our purpose 10. He was revealed about the year 600. For after that Constantine the Emperour translated his seat to Byzantium Sylvester took possession of the Palace since which time the insolency of the Popes did so increase that aboâ—t the year 595. a most bitter contention arose between Gregory the Great and Iohn of Constantinople concerning the Supremacie At length Boniface the 3 obtained of the Emperour Phocas a Parricide and Tyrant that the Romish Church might be the head of all the rest and that he should be stiled Universal Bishop 11. As for his destruction the event now shews how much his power is impaired by the preaching of the Word and how many Kings have fall'n off from him Other passages we must expect with patience V. The King of the Locusts the swarmes of which were raised out of the bottomless pit is a figure of Antichrist and of his Clergy Monks c Rev. 9. v. â— 3 11. VI. The two Beasts Rev. 13 are figures â—f one and the same Antichrist The first with seven heads ascending out of the Sea c. very fierce paints him out as he is in very truth The latter like a Lamb doth shadow him as he seems to be by his impostures VII The Dragon Beast and False Prophet for the same is signified by these names sending out three impure Spirits like Frogs called the Spirits of Devils shewing signes and stirring up the whole world to battel Rev. 16.13 14. The event doth so clearly shew us of what this was the figure that he who sees it not is blinde VIII The Beast c. 17 v. â— c. notes out the Seat of Antichrist but the Whore that sits on the Beast the Church of Antichrist I have somewhat largely handled these things because its needfull not onely to know Christ but Antichrist also and these passages conduce not a little for the understanding of the Apocalypse CHAP. XXVIII Of Vocation in special SO much of Vocation as it is common to Elect and Reprobates now the Special follows which belongs onely to the elect And it is that vocation whereby God calls the Elect as yet in themselves miserable and corrupted outwardly by the Word of the Gospel but inwardly by illuminating the minde and changing the heart to be partakers of the grace of Salvation The RULES I. In Scripture this is called A new Creation Regeneration a Drawing Divine Teaching and Resurrection II. In the Schools it is called Actual Election Effectual Calling and Internal Calling It may be called Actual Election because by this God puts in execution the decree of Election For whom he predestinated them he called Rom. 8.30 So Joh. 15.19 I have chosen you out of the world It is called Effectual Calling in respect of the calling of reprobates which by their own fault is made ineffectual to salvation It is called also Internal because the calling of reprobates is either outward only by the word or if they be any way inwardly illuminated or moved it is but a temporary change III. The principal efficient cause of vocation is God the impulsive is his free mercy the instrumental the Ministery of the Word 2 Tim. 1.9 Wâ—o hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus bâ—fore the world began 2 Thes. 2.14 who hath called you by our Gospel c. IV The matter or object of vocation is man elected but in himself as yet miserable natural carnal sinful estranged from the life of God yea dead in sin Eph. 2.1 And you together hath he quickned when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickned Tit. 3.3 For we our selves also were somtimes foolish disobedient deceived serving diverse lusts and pleasures living in malice and envy hatefull and hating one another V. Therefore the Semipelagians erre when they give to man a preparation or a propension to hearken to his vocation The reason is plain by what we have said for how can a dead man raise himself No more can man further his own vocation VI. Yet man is not like a stock when he is called for he is the fit subject of vocation seeing he is not a Lion nor a Dog but a rational creature yet his reason helps him nothing to his vocation till it be enlightened VII 'T is absurd to extend this grace of vocation to all men whereas common vocation of which already happeneth not to all men as the whole story of the Old Testament teacheth For not the Gentiles but Jews were called VIII The forme consisteth in the gracious change of mans mind and heart whereby not onely is the mind illuminated but our stony hearts also are made fleshy and framed to obedience This appears sufficiently out of what is said especially out of Ezech. 36. IX Therefore the Arminian Novelists falsly teach that the understanding is endowed with knowledge that the affections are irresistibly excited but that its left in the freedome of the will to believe or not to believe That the power to believe is given by irresistible grace but not the act This errour is plainly overthrown by that which God pronounces concerning the change of the heart Ezech. 36.26 So Christ witnesseth that not onely the Elect do hear and learn of God but all that have been taught come to him Ioh. 6.45 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder than a stone but in respect of the Holy Ghost by whom the Elect are so drawn that they follow inevitably XI This drawing is no wayes violent nor doth it resist the natural liberty of the will which of its own nature being corrupted and bent to evil only when the holy Spirit toucheth it presently and freely it follows This drawing is like that of the Shepheard when with a green Branch he draws the sheep after him which follows not violently but spontaneously although this be not altogether alike because the sheep is allured by its natural inclination but man by that propension which the Holy Ghost hath put in him God indeed calls
outwardly but withall he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes We confess indeed that common vocation is sufficient to make the reprobates excuseless but not to save them hence God speaketh Isa 5.4 What can I do more to my Vineyard c. XIII The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.6 To the praise rf the glory of his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cal's some before some in and some after Baptisme So Abraham before Circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocations That is oftentimes outward onely this is inward That worketh sometimes internally in Reprobates also yet the light of salvation which it affords in the mind is but weak and the joy with which it affects the heart is but momentary but this irradiats the mind with a full light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fill sit with true constant joy That may be lost but the gifts and graces of this can never be lost Of general Vocation see Matth. 13 20. But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6. v. 4 5. c. It is impossible for these who were once inlightned and have tasted of the Heavenly gifts and were made partakers of the Holy Ghost and have tast-the good word of God and the powers of the world to come if they shall fall away to renew them again to repentance But of special Vocation Paul Rom 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith THe effects of special vocation are immediate or mediate The immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations For either it is taken metonymicalâ—y for wholesome Doctrine and this is the Faith which not by which we believe or for historical Faith or temporary or for the Faith of miracles or for saving faith II. The principal efficient cause of this is God the impulsive is the same grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11 7. The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Sâ—cinus who calls faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift of God is plain Phil. 1.29 For to you it is given in the behalfe of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the word of God in those that are of yeares Rom. 10.17 Faith commeth by hearing and hearing by the word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ. The Pontificians deny this latter part against plain Scripture Rom 3.22 The righteousnesse of God by the faith of Iesus Christ unto all and upon all that believe and v. 25. whom God hath set forth to be a Propitiation through faith in his blood and c. 10 9. if thou doest confesse with thy mouth the Lord Iesus and believest in thy heâ—rt that God raised him from the dead thou shalt be saved VII The from of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods Word Confideâ—â—e is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is onely in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance 〈◊〉 3.12 1 Thess. 1 5. By the name then of Confidence is understood either the apprehension application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.7.2 Because that is wisdome by which God is known Isa. 53 11. Jer. 31.34 Joh 6.69 17 3. 1 Cor. 1.21 X. Nor is that better than a meer historical faith which is not joyned with firm confidence The Papists teaâ—hâ—â— that faith is onâ—y in the understanding but not in the will and heart but the Scripture plainly teacheth the contraâ—y Rom. 10.10 with the heart we believe unto righâ—eousnesse XI Yet we teach not such a firm confidence as if no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S Paul rightly tells us that faith is the substance of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not exâ—stent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in
them betweene the flesh and spirit so long as they live Rom. 7.19 23 24 Gal. 5.17 XIII Sanctification differs from justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the categroy of Relation II In their form For 1. In Iustification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Iustification sin is taken a way onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Iustification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Iustification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the perseverance of the Saints SO much of Justification and Sanctification Now follows the perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finalâ—y fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Faâ—her who hath given them to me is greater than all nor can any man take them out of my Fathers hand I and my Father aâ—e one Eph. 1.13 14 In whom also after that you believed you were sealed with that Holy Spirit of promise which is the earnest of our inheritance untill the redemption of the puâ—chased possâ—ssion unto the praise of his glory III. The mattâ—r which hath the nature of the subject is man truly elected calâ—ed justified and sanctified IV. The forme consisteth partly in the will to persâ—vere partly in the act it self the wiâ—â— is never defecâ—ive in the godly but the act is sometime neâ—re intense sometime more remise V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture-testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false Prophets and faâ—se Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2. Tim. 2.19 Yet the foundation of God standeth fiâ—m having this seal the Lord knoweth who are his 2 The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3 The certainty of Faith Isa. 42.3 he will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Iesus Rom. 8.1.5 The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mat. 24.12 13. Mark 4.15 Luke 8.13 Iohn 15.2 Heb 6. v 4 5 6. and 10.26 2 Pet. 2.21 22. Or else of a falling off not from the Faith by which we believe but which be believe that is from wholesome doctrine which hypocrites also embrace for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evill Angels and of our first Parents are nothing to this purpose for they received onely possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the exmples of Saul Simon Magus and Iudas are impertinent for they were Reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal. 51. and the Books of Ecclesiastes As for Peter's fall we will say with Austine Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ. The Elect are no wayes to be accused of temerity because they ascribe not to their own strenth the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 Therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so a way wâ—ll be made â—o carnal security Ans. This will not follow For thâ—s Doctrine is so farre from occasioning security that it rather drawes us from it 1. Because it is one thing 〈◊〉 stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fal off from grace yet they may fall into most gâ—ievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithfull are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my Dâ—sciples and ye shâ—ll know the truth and the truth shall make you free v. 36. Therefore if the Sonne make you fâ—ee ye shall be free indeed II.
The instrumental cause of this is Faith III The matter or subject are faithful men IV. The matter about which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 6.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14 2.3 For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth IX Now in these cases a special care must be had of Faith and charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul spakes Rom. 14·23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity cap. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandements for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedom from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the â—iberty of the flesh and wantonnesse Jud. v. 4. there are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3 Of the Consequents thereof The Antecedents are Christs coming and the Resurrection of the flesh Christs last coming is his return from Heaven to which he ascended to judge the Earth The RULES I. It is most certaine that Christ will returne to Iudgement This was revealed even in the Patriarks times Iud. v 14 Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth wiâ—h ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal. 50 3 c. Dan. 12. Matt. 24. and 25. Act. 17. Rom. 2. and 14. 2 Cor. 5.10 1 Thess 4. and 5. 2 Pet. 3. Rev 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and hour yet there are signes set down by Christ and his Apostles showing that that day is not far off III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Ierusalem and Christs last coming Such were those predictâ—ons of Christ Mat. 24.4 5. c. when he speaks both of his own comming and of the destruction of Ierusalem as the type thereof to wit False Prophets false Christâ— wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper signes are extream security and impiety the revealing of Antichrist and his destruction by the breath of Christ mouth The ruine of Rome with the forsaking and burning of the Whore VI To these signes some adde A visible and generall uniting of the Iews to the Church of Christ which they teach must be expected in the last times This opinion is plausible if it were found in Scripture The Prophetical testimonies which they alledge were fulfilled in the Apostles times when upon the breaking down of the partition-wall the Jews and Gentiles were united into one body In the Revelaâ—ion we find nothing that doth solidly confirm this opinion Their chief hold is in that of Rom. 11.25.26 For I would not breâ—hren â— that yee should be ignorant of this mysterie lest â— should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apstles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 1â— Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20.21 That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mystery that the Jews were not totally but in part onely rejected not in respect of time for it was to last onely awhile but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part only that is to the Reprobates Neither have these words until the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual than that thâ—se particles till or untill and while being denyed or affirmed signifie the same that never or alwayes As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder anything this interpretation And so all Israel shall be saved For by the name of all Israel he understands the elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28. c. 11 he explains saying As concerning the Gospel they arâ— Enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this the rejection of the Iews Nation
optatam dispersa Ecclesia pacem Et repetant miseri pascua laeta greges JOAN JAC. GRASSERUS Eccl. Minister Another THus dost thou feast thy Friends divide and cut Theoligie like an Iliac in a Nut. Where Truths so orthodox in each short Page May serve the solid'st Judgments of this age Heaven lengthen out thy days and may those powers Be still propitious to thy well-spent houres Which may thy Flock to their old Fields invite And the disperst Church-Members reunite THE Order of the Chapters of the first Book Concerning the knowledge of GOD. Chapt. I. Of the Essence of GOD. Page 14 Chapt. II. Concerning the Persons of the Deity Page 21 Chapt. III. Concerning the works of God and the Decrees of God in general Page 30 Chapt. IV. Of Predestination Page 38 Chapt. V. Of the Creation Page 46 Chapt. VI. Of Gods actual Providence Page 56 Chapt. VII Of the Government of Angels Page 61 Chapt. VIII Of the Government of Man in the state of Innocency Page 67 Chapt. IX Of the fall of our first Parents the beginning of Mans misery Page 71 Chapt. X. Of Original Sinne and Free-will Page 77 Chapt. XI Of Actual Sinne. Page 83 Chapt. XII Of the miseries which follow Sinne. Page 86 Chapt. XIII Of the Moral Law Page 89 Chapt. XIV Of the Ceremonial and Iudicial Law Page 97 Chapt. XV. Of the Gospel and how it agrees with and differs from the Law Page 108 Chapt. XVI Of the Person of Christ God and Man Page 112 Chapt. XVII Of the Office of Christ the Mediator Page 130 Chapt. XVIII Of the Humiliation of Christ. Page 135 Chapt. XIX Of Christ's exaltation Page 157 Chapt. XX. Of the Common vocation to the state of Grace Page 166 Chapt. XXI Of the Covenant of Grace Page 169 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in general Page 175 Chapt. XXIII Of Baptisme Page 190 Chapt. XXIV Of the Lords Supper Page 197 Chapt. XXV Of the nature of the visible Church Page 203 Chapt. XVI Of the outward administration of the Church Page 214 Chapt. XXVII Of the False Church Page 231 Chapt. XXVIII Of Vocation in special Page 243 Chapt. XXIX Of saving Faith Page 251 Chapt. XXX Of Iustification Page 256 Chapt. XXXI Of Sanctification Page 269 Chapt. XXXII Of the Perseverance of the Saints Page 274 Chapt. XXXIII Of Christian Liberty Page 279 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 282 Chapt. XXXV Of the Last Iudgment Page 295 Chapt. XXXVI Of the end of the World and Life eternal the consequents of the Iudgment Page 301 The Order of the Chapters of the second Book Concerning the Worship of God Chapt. I. Of the Nature of Good Works Page 311 Chapt. II. Of Vertues and Works apperteining to the whole Worship of God and to the Decalogue Page 317 Chapt. III. Of Vertues or works belonging to the first Commandment Page 322 Chapt. IV. Of Vertues and Works belonging in general to the II III. and IV. Commandments Page 329 Chapt. V. Of Vertues and Works belonging in special to the second Commandment Page 334 Chapt. VI. Of Vertues and works belonging to the third Commandment Page 355 Chapt. VII Of Vertues or Works appertaining to the fourth Commandment Page 366 Chapt. VIII Of Vertues or Works belonging in general to the Commandments of the second Table Page 371 Chapt. IX Of Vertues and Works belonging to the fifth Commandment Page 381 Chapt. X. Of Vertues and Works belonging to the sixth Commandment Page 388 Chapt. XI Of Vertues and Works belonging to the seventh Commandment Page 393 Chapt. XII Of Vertues or Works belonging to the eighth Commandment Page 406 Chapt. XIII Of Vertues and Works belonging to the ninth Commandment Page 415 Chapt. XIV Of Vertues and Works belonging to the tenth Commandment Page 423 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversely taken but in this place is understood that knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compass of obedience by some religious exercise be what it will But Theologie properly so called is either Original or derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Origâ—nal primarily in Christ our mediator secondarily in Christs members Now whereas a part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is cal'd the Theologie of the blessed Saints that of the militant is stiled the Theology of Travellers II. Theology in this place is considered not as a habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theology as it is comprehended within certain precepts is different from the habit of Theology as the efficient cause from the effect Now the question is if we consider Divinity as a habit of the Intellect what genus shall we assigne for it out of all the intellective habits surely there is none which if it be taken solely and apart is not of a narrower compass than the thing defined For thaâ— habâ—t which apprehend the Principles called Intelligentia and thaâ— habit which demonstrates the Conclusion out of the Principles called Scientia and thaâ— habit which ariseth out of the two former call'â— Sapientia are habit meerly contemplative but for Prudentia t is an active habit directing the mind in its actions Art is an effective or operative habit with right reason Divinity then consists partly in contemplation partly in action Therefore Divinity may bear the name both of Sapience and Prudence Sapience so far forth as it apprehends the Principles by means of the Inteligence being divinely illuminated and from thence demonstrates the conclusions by means of Science Of prudence so far forth as it directs the mind of man in it its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions instead of Gods written oracle they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered
fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right God reprobates man which is his Creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the material cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the Glory of his mercy and justice But to the third from the cause impulsive because so it pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump maks Vessels of such different conditions it is answered from the end because there be different uses of these Vessels in the house If again it be demanded why out of one piece of the lump a Vessel of honour is made and out of the other a Vessel to dishonour it is answered from the cause impulsive bâ—cause it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 1.4 5. because by him we were to be saved The decree of saving us is called Predestination to the end but the decree of bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience Predetermination are sometime taken for the same yet for understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he fore-knew those he predestinated that they might be confoâ—mable to the image of his Sonne c. XI They are altogether foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation aswel aâ— Election Esa. 41.9 I have chosen thee and not cast thee away Mal. 1.2 Iacob have I loved and I have hated Esau. Rom. 9.18 He wil have mercy on whom he will whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess. 5.9 God hath not appointed us to wrath but to salvation 2 Tim 2.20 Vessels to honour and to dishonour Jude v. 4. For there are certain men crept in which were before of old ordained to condemnation· XII As Christ is the cause nâ—t of Election but of Salvation so infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amiss for damnation is not the end but the means of execution of which mâ—n by his voluntary disobedâ—ence hath made himselfe guilty XIV For undâ—rstandings sake two â—cts are made of Reprobation to wit The denial of undeserved grace which is called Preterition and the ordaining to dâ—serve punishment which is called predamnation XV. In the trial of our election we must proceed analytically or by the 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 justifi'd called or endowed with true faith 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 selves whether you are in the faith examine your selves know you not your own selves how that Iesus Christ is in you except you be reprobates But I trust that you shall know that we are not reprobates 2. This syllogism disjoyns things subordinate and conjoyns things in consistent 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 these which are without the essence of God and these are two to wit the Creation the Government or Gods actual providence Creation is that by which God produced the world the things therein partly out of nothing and partly out of matter unapt naturally for that production for the manifestation of the glory of his power wisdom and goodness The History of the Creation is â—xtant in Genesis c. 1. 2 The RULES I. Creation is not onley 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 III. Creation is a transition from the Possibility to the Act not of the Creator but of the Creature IV. That possibility is not private 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 artificially and 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 only 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 Days production VIII The first day of the Creation is famous for three works 1. For the production of Angels with highest Heaven called the Heavens of the
blessed 2. For the production of this visible world which was not altogether destitute of form 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 air 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 â—louds 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 hâ—lp of seed or sun XI The fourth day the Stars and great Luminaries wâ—re placed in heaven whose motion proceedeth 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 than the earth by its innate power stands immovable XII There is a threefold use of the Stars 1. To distinguish the day night 2. To note the times 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 Angels are chiefly considered in Divinity because on them God bestowed his Image The RULES 1. 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 blessednesse in the uprightness of their intellect will in their majesty dominion over the other creatures Angels are intelligent Creatures void of bodies The RULES I Angels are not accidents nor qualities but true substances II Angels are void of bodies 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 consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There 's a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without Father and Mother the second production was out of Adam's rib without a Mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans creation Moses writes thus Gen. 2. ver 7. The Lord breathed into his nostrils the breath of life and man became a living soul. In this place three things are mentioned 1. The immediate Creation of the soul for it is call'd the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God infused into the body is proved by these subsequent Reasons 1. Because otherwayes our souls should have another original than Adam's had for ours must proceed of some pre-excistent matter where as Adam's proceeded of none Neither will that objection hold concerning the dâ—fferent way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Iob. 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Zac. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his spirit to God that gave it Eccl. 127. VVhereas then in mans dissolution the spirit returns immediatly to God doubtless it was immediatly formed by him 5 Because the Scripture doth plainly distinguish between the parts of bodies spirits Heb. 12.9.6 Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body and soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These physical Axiomes like begets like and Man begets man remaine true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and thus the whole man is brought into this World by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul. Neither again is man in this respect nobler than other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs
and his posterity As out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams prosterity is held guilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by naturall generation but by the vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Persons XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedom to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellency Sin and the Body of sin Sinful-sin Inhabiting-sin The law of our members The Old-man Flesh II. It is called also Concupiscence Rom 7.7 I had not known lust or concupiscence unlesse the Law had said thou shalt not covet or lust or Jam. 1 14 15. III. Therefore the Papists doe erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in it in the first act and as it inclines man onely to evill IV. The proximate cause of Original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatened to man V. Although the soul is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with Original contagion VI. Neither for this cause doth Original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this Original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the Embryo scarce as yet conceived and before the birth and it appears still more and more as the rapacity of Wolves shews it self in their whelps Psal. 51.7 Behold I was borne in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and inaptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of Original good but also the immission of the contrary evill IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkened the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can do no good without special grace XII Without this special grace no excellent thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their chief vertues were in Gods sight but glorious enormities XIV For those are not good works which are good in themseâ—ves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde that they aimed more at their own than at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII Hence there is no principle of knowledge or performance of spirituall things in us either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-will or other faculties by which he may do well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semi-pelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evill onely and therefore deserves rather to be called servile than free As for the understanding the natural man comprehends not the things that are of Gods Spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evill Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Ephes. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified Parents notwithstanding by generation it is tansmitted to posterity The reason is because the corruption dwelling in us is not altogether taken away by pardon although the guilt be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks do spring up again with the same CHAP. XI Of actual Sin SO much of Original sin Actual sin is whereby Gods Law is broken by thoughts desires words or deeds The RULES I. According to the diversity of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or less dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice than of infirmity or contrarily rather of infirmity than malice VI. From the subject it is of the soul chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kind of unwillingness or with a full desire this later sin the Scripture cals the sin against the holy Ghost and to death Matth 12.32 1 John 5.16 IX The sin against the Holy Ghost or to death is when one is convicted in his conscience by the testimony of the Holy Spirit resisteth notwithstanding the same
spitefully wantonly and with an high hand X. Sin against man is committed either against superiours or inferiors or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so small as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoyned with the offence of Gods Majesty XIâ—I Yet in respâ—ct of the event to wit Christs merits and Gods favâ—ur all sins are pardonable exâ—ept finâ—l infidelity and the sin against the Holy Ghost Not as though these sins were greater than Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of othâ—r sins by the circumstances the consideraâ—ion of which doth aggravate or lessen them Thus the sin of a superiour is greater than of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater than the sin of thought alone A sin committed in word and deed is greater than that which is in thought and desire sin committed with affectation is greater than that which â—s done of incogitaâ—cy the sin of commission is greater than of omission if it be in the same kinde the sin against God is greater than against man that sin is greater whiâ—h is committed against him to whom we are most beholding for favours than against another for example A sin agaâ—nst our Parents is greater if it be in the same kinde than against a brother a scandal against a weâ—k brother â—s greater than against a stronger CHAP. XII Of the Miseries which follow Sin HItherto of sin now of the miseâ—y that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen 2.17 What day thou shalt eat of it to wit of the fruit of the Tree of knowledge of good and evill thou shalt dye the death II. There be four degrees of this death III. The first degree is death spiritual which is the privation of spiritual life Of this man being destitute he liveth only to sin Rev. 3.1 I know thyworks in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that he would remove this death from me V. The third degree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soul to God Eccles 12.7 He shall returne to dust from whence he came and the soul to God that gave it The soul returns to God either as to a Father or as to a just Judge And although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Rev. 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evill IX The privation of the chief good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25 41. Go from me ye cursed X. But the chief evil shall be a communion for ever with the Devil and his Angels Matth. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Geheâ—na a Fiery Furnace the place of torment a Prison bottomless pit the lake of fiâ—e burning with fiâ—e and brimstone XIV In the paines of the damned we are to consider the multitude greatness and continuance XV. Their multipliâ—ity is known because their torments will be spirituaâ— and corporal XVI The chiefest of the spirituâ—l pains are the worm of conscience never dying and that which follow â—t an extream and inexpressiâ—lâ— sorrow and anguish XVII Thâ— corporal pâ—ins are underâ—tood by the phrasâ— of â—â—quâ—nâ—hâ—â—le fire for in this life thâ—re is no tormâ—nt greater than that of fire Matth. 13.42 Rev. 20.15 XVIII The greatness of the paines is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal whereby no deliverance is to be expected by the reprobate Luke 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. ver 11. The smoke of their torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of the Purgatory are savourless and not worth the refuting CHAP. XIII Of the Moral Law HItherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel By the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal and promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ. The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law doe by nature the things contained in the Law these having not a Law are a Law to themselves which shew the work of the Law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and
XIII It was requisite that God and man should be united in one person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might performe those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. The form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the Vertue of the holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are lastly in the inspiring of the reasonable soul. Whereas forty dayes are appointed in ordinary generation for the time of forming the Embryo the body of Christ was perfected in a moment otherwise not Christ the man but an Embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a Holy High-Priest Heb. 7.26 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections properties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherwise he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa. 7.14 the same eternal Word is said to be made flesh Iohn 1.1 and the same is called both Davids Son and his Lord Matth. 22 42. c. II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable Thâ—se infirmities are either of the body or of the soul. Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell from its primitive happiness as to be cold to be hot to thirst to hunger to be in paine to grow weary and such like But the infirmities of the soul are sadnesse fear ignorance c. IV. So likewise he took upon us our affections but free from all disorder or inclination to evil The personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the properties of both natures being entire he is in one Person God and Man The RULES I. Christs humane nature hath no other or particular Hypostasies or subsistence than that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsistence by which he differs from other Persons besides his essence consisting of body and soul but Christs humane nature wanting a proper subsistâ—nce is assumed into the fellowship of the Hypostasis of the divine nature neither do we inferre from hence that the humane nature in Christ in this point is more inferior than in other men for it is so much the more excellent in Christ by how much the subsistence of the Son of God doth exceed 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 thâ— God-head are united not essentially only and virtually as the essence of Christ is present to all not by way of assistance or by the presence of grace only not naturally as the matter and forme are united not by way of conveniency as one friend to another not mystically onely as Christ dwells in the faithfull not Sacramentally as he is in the holy Supper but Hypostatically personally that is to say that we may more fully explain our selves for the avoyding the Eutychian Nestorian Heresie 1 Immutably without changing of the divine Person 2. Indivulsably without pulâ—ing the natures asunder with Nestorius 3. Inconfusedly without confounding the natures with Eutyches 4 Inseparably IV. There are three effects of the Personal Vnion the communication of properties the excellencie of the human 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 Joh. 1.1 In the beginning was the word and the word was with God and the word was God c. Luc. 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 â—on of man wâ—ich is in Heaven Act. 20.28 God hath purchased the Church with his own precious 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 propertâ—es of both natures are common to him VII But here we must distinguish the concrete words from the abstract for those belong to the
be indeed the onely begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-borne Numb 18.16 IX The fruit of Christ 's nativity is shewed both in the speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said unto the Shepheards Fear not for behold I bring you tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth good wil toward men ib.v. 14 CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the Office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I Christ in respect of his mediatorship 〈◊〉 fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediatour of Angels and Men but not after the same manner for he is Mediatour to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa. 42.1 Behold my servant whom I uphoâ—d mine elect in whom my soul delighteth and Isa. 49.1 The Lord hath call'd me from the womb Psalm 110.4 The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedek Hebrews 5.5 Christ glorified not himself to be made an High-Priest but he 〈◊〉 said to him thou art my Son to day I have begot thee I The subject of this office is not onely all Christ but the whole of Christ for he is Mediator according to both natures This is denied by the Samosatenians Pontificians who do teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firme reason for if the works of a Mediator be the perfect operations of God and man in which is required not onely the action of man but of God also then doubtless this Office is attributed to Christ even according to his Divinity But the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdome of God nor illuminate our minds without the power of the Deity neither could his satisfaction obtaine the honor of merit with God nor could his Intercession be effectual wâ—thout the Deity neither could he have sustained that heavy buâ— then of Gods wrath nor had he bin able to subdue or abolish death Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this truth that there is one Mediator of God and man the man Christ Iesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies that prove the operation of the Deity Act. 20.28 God did redâ—eme the Church by his own blood Heb. 9.14 By the eternal Spirit he offerd himself â—oh 1.7 The blood of Iesus Christ his Son cleanseth us from all sin And although the Son be the Party that is offended yet it doth not hinder but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this Office in himself of an Intercessor by agracious dispensation No otherways than if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs Office is God offended and Man the offender VI. The manner whereby he is called to this Office consisteth in that plentifull unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.7 God even thy God hath anointed thee with the oil of gladnesse above thy fellows Isa. 61.1 The Spirit of the Lord is upon me because he hath anointed me Ioh. 3 34. God gave him not the Spirit by measure VII The end of this Office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because â—e doth effectually apply this merit to us Hence again it is apparent That this Office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our praiers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 4.12 For in no other is there salvation nor is their any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Iesus This Office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ. SO much of the Person and Office of the Mediator Christ the state thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his exaltation The state of Humiliation is in which he took the forme of a Servant being in the forme of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himselfe of the forme and glory of the Divinity He did not cast off the Divinity but hid it in the assumed form of a servant And although the Deiâ—y of
Christ did manifest it selfe in the state of his Humiliation chiefly by miracles yet this was little in comparison of that glorious manifestation of him in his exaltation In the state of Humiliation he performed his Prophetical office not only mediately by sending Iohn Baptist his Herauld before and by the Apostles whom he called but also immediately to his lost sheep especially of Israel by preaching to them the heavenly Truth with great constancy patience and efficacy both of his doctrine and miracles But his Sacerdotall office he administred in this state making a most full satisfaction and an humble intercession for us The satisfaction of Christ is that whereby he being subject to the Law for us did undergo the curse due to our sins and performed most perfectly obedience to the Law which was required of us and so hath freed us from the curse and hath restored us to life This consisteth in suffering the pains and in perfect justice in that is seen cheifly his passive in this his active obedience I do purposely adde this restriction that we may not think his active and passive obedience so to differ as if the suffering of â—he punishment consisted only in his passive obedience and his perfect justice only in his active for they differ not in time seeing both of them continued from the first moment of his incarnation till his death Nor do they differ in subject because the same obedience in a different respect is both active and passive and consequently Chriâ—â—â— obedience is an active passion and a passive action for as passion is a receiving of the punishment it is called passive obedience but as it is a testimony of his great love it may be called active Neither is the division of obedience into active and passive a division into parts but onely a distinction taken from the end to wit the twofold satisfaction for punishment and for life eternal The curse upon the transgressoâ—s of the Law requires the former Deut. 27.26 The promise of life under the condition of perfect obedience and righteousness requires the latter Lev. 18.5 Therefore we are said Analogicaly by that one and most perfect satisfaction of Christ both to be freed from the punishment because he suffered the punishment for us and to be invested in the right of life eternal because he fulfilled the Law for us The suffering of punishment is whereby he undertook upon himself the punishment due to us and offered himself of his own accord a holy Sacrifice to God for us This consisteth both in the sufferings which went before his great and last Passion but especially in this last agonie The RULES I. No part of Christs Passion must be excluded from his Satisfaction The reason because he did not suffer for himselfe in any thing but all for us II. Therefore those innumerable sufferings which Christ endured until his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ which went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweâ—h divers tuns of gold is an integral part of the paymenâ— although iâ—â—e but a smal sum in respect of the whole and principal debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapter to the Heb IV. The principal efficient cause of this passion was the holy Trinity the ministring causes were Christs enemies both Iews and Gentiles V. the Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadnesse anxieties and tortures proceeding from the fiercenesse of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God My God why hast thou forsaken me X. But although he wrestled with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this that in his greatest agony he failed not to call God his God XI His external sufferings were the tortures of his body which he endured in a manner in all his members senses for his head was torn with throns and beat with reeds his face was defiled with spittle and bruised with buffeting his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Crosse his hands and feet being pierced with nailes and was hanged between Thieves his sinews were racked and his side was pierced with a lance XII The Cross was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.23 XIII In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no other ways than the carcasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soul being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Acts 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous and very ridiculous from which their
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
oecumenical Kingdom 2 Sam 7.13 I will establish the throne of his Kingdom for ever Dan. 7.14 whose dominion is an everlasting dominion which shall not pass a way Luk 1.33 of his Kingdom there shall be no end The words of the Father to Christ do not oppose these sayings vntill I make thine enemies c. For the meaning is not that Christ after his last coming shall reign no more but it sheweth this at least that it shall come to pass that he shall subdue all his Enemies For that clause until and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that alwayes or never for example Gen. 28.15 I will not forsake thee until I have performed that which I spake to thee 2 Sam. 6.23 Michal had no child till the day of her death Matth. 1. 25. He knew her not untill she had brought forth her first begotten Son Matth. 28.20 Behold I am with you till the end of the World nor is this saying against us 1 Cor. 15.24 28. where it is affirmed That Christ will deliver up the Kingdome to his Father then shall the Son also himself be subject unto him that God may be al in all For in that place the delivering up of the Kingdome is not a laying down of Christs Regal office but by the Kingdome there is meant as commonly in Scripture the Church he wil then deliver the Kingdom to his Father when he shal present the whol Church to him therefore that subjection shal not abolish Christs Kingdome whereas Christ even as Mediator is subordinate to his father in glory so Christ shal be and shall remain our King that notwithstanding he will with us subject himself to the Father But you will say that already he is subject to the Father That is true indeed but not simply for nâ—w the Head with the Church is subjected yet not all the Church but then together with all the members of the Church and consequently all mystical Christ shall be subjected to the Father That finally God is said to be all in all it is not so to be understood as if he were not at this day all in all or that then he were onely to reign but but this is spoken after the Scripture phrase in which things are oftentimes said to be done when they are declared to be The meaning then is whereas in this World the Kingdom of God is annoyed and obscured by the Enemies thereof these Enemies being at last subdued it will be most apparent that the Kingdome will be Gods and his Christs CHAP. XX. Of the common Vocation to the state of Grace HItherto of Christ the Redeemer who is the efficient cause of the state of Grace Now follows the Vocation to the same This is either common to the elect reprobate or proper only to the elect The common calling is whereby all men are invited to the state of Grace and participation of Christ the Mediator This is also called the election of the whole people wheresoever Deut. 7.6 Thou art a holy people to the Lord thy God he hath chosen thee The RULES I. As election so vocation is either to an office or to salvation the latter is that which is here to be considered There is an example in Saul of Election and Vocation to an office 1 Sam. 10.24 Do you not see whâ—m the Lord hath chosen II. The efficient cause of this vocation is commonly the whole blessed Trinity but particularly Christ the Lord who as in the days of his ministration here on earth did immediately call sinners so he doth now by the means of his ministers Matth. 22.2 3. The kingdome of heaven is like unto a king who made a marriage for his son sent his servants who should call those that were invited to the wedding c. Mark 1.14 15. Iesus came to Galilee preaching the Gospel of God and saying the time is fulfilled and the kingdome of God is at hand Repent and believe the Gospel 2 Cor. 5.20 Therefore we are Ambassadours for Christ c. III. The matter of this vocation are not all men nor the elect onely but any of the race of mankinde That all are not called the whole History of the old Testament witnesseth for God at that time passing by other Nations called the people of Israel but in the time of the New Testament not all noâ— every one is called seeing that many never heard of Christ. And that the elect onely are not called the parable of Christ doth sufficiently witnes in which good and bad are invited many also are said to be called but few chosen Matt. 22 10 14 Now all sorts of men are called of what state condition age c. they be IV. The form of this vocation consisteth partly in the proffer of the benefit of Redemption and partly in the precept of accepting it 2. Cor 5.20 Therefore we are Ambassadors for Christ as though God did beseech you through us we pray in Christ stead that ye be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him V. The end of this is Gods glory and the salvation of the Elect now the glory of Gods mercy is seen in the elect obeying the vocation and the glory of his Iustice in the reprobate disobeying VI. Common vocation is principally for the Elect secondarily for the Reprobate VII Yet both are called seriously and without hypocrisie Of the Elect there is no doubt as for the reprobate although they are not called with any purpose in God to save â—hem yet they are called seriously and salvation is seriously promised to them on condition they will believe neither are they mocked in that they are deprived of the grace of faith but because voluntarily they fell from their originall grace and with a malicious purpose they dispise the means of salvation God notwithstanding may justly claim Faith of them and this right of claim which he hath he doth as justly use as any other creditor that their mouthes may be stoppâ—d and they made inexcusable and Gods justice may be vindicated therefore he doth not call them that he might mock them but that he might declare and make manifest his justice upon them VIII Therefore out of the common vocation we must not presently infer an election both because it is common to the Elect and Reprobate as also because it includes the condition of Faith Although a whole nation is said to be elected yet all in that natâ—on are not elected as the Jewish people are called an elect people and yet many of them were reprobates IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether yoâ— be in the Faith or
not prove your selves know yee not your own selves how that Iesus Christ is in you except yee be reprobates but I trust that yee shall know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit and benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the covenant of works made with our first parents but that which after the fall God of his meer mercy hath made with us II. Therefore the covenant of Grace is called a Testament or â—isposition becausâ— by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Hâ—b 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediâ—tor of the New Testament that through death which was for the redemption of â—he transgressions that were in the formâ—r Testament they whiâ—h wâ—re called might receive the promise of eternal inheritance for where a Testament is there must needs be the death of him that made the Testament III. The efficient cause of this is câ—mmonly the Holy Trinity but particularly â—hrist God and man that Angel of the covenant Mal. 3.1 Behoâ—d I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The former consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covâ—nant is proffered to all that are called but the the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of this Administration was threefold 1. from Adam to Abraham 2 from Abraham to Moses 3. from Moses to Christ. XII Between the first and last form of administration this difference is 1. That that was made by words of promise which were very short and yet long enough but this hath not onely a promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied only to Abraham's posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christ's death XIV The New Testament is the covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of faith and life XVI They are deceived then who make Parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differ first in time because the Old Testament was exhibited before Christ but the New is administered Christ being now exhibited that was to continue onely till Christ this for ever 2 In place or amplitude for that was proffered to the people of Israel onely this extends it selfe through all the world 3. In clearnesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4 In facility because the administration in the Old Testament was more laborious than in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftener urged yet not excluding the promises of the Gospel yet to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as it were by a School-master but in the new Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jer. 31.31 32. Behold the days come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with â—heir Fathers when I took c. and v. 33. But this shall be the Covenant c I will put my law in their inward parts and write is in their hearts v. 34. And they shall teach no more every one his neighbour c. they shal know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as it were by Seals of the Covenant of Grace A Sacrament is a Sacred action instituted by God in which that grace which Christ hath promised to the Covenanters is sealed by visible signes on Gods part and they are tyed on their part to obedience The RULES I. The word Sacrament which of old was used for a military Oath or for money deposited in stead of a
pledge by those who were in suit of law is not unfitly applyed in the Church to the signes of Grace For by Sacraments as it were by solemn oaths we are bound to observe what is promised in the Covenant and the same are to us pledges of grace promised in the Covenant II. It is called also a Mystery as it signifieth some secret and divine thing proposed in signs and types yet the word Mystery is further extended than the word Sacrament seeing every sacrament is a mystery but all mysteries are not sacraments III. Sacrament sometimes is taken properly for the whole action as it containes both the signe and thing signified but Synecdochically it is onely taken for the signe IV. According to the first sense it is already designed but in the other sense it is defined a visible signe of an invisible grace V. The principal efficient cause is commonly the whole Trinity but particularly Christ that Angel of the Covenant VI. The instruments of administration are the Ministers lawfully called VII The instrument by which the Sacraments are effected or by which the signs are consecrated is the Word of Institution consisting chiefly of two parts to wit a precept of the due administration and receiving and a promise of the fruitful efficacie of Sacraments VIII The word of institution doth not change the quality or substance of the elements but only their use and that not by any secret vertue inherent in the words themselves as the Papists say but by Gods ordination As a stone by the Magistrates appointment is changed into a landmark the substance and qualities thereof still remaining so as Austin saith the Word being joyned to the element it becomes a Sacrament the quality and substance remaining onely the common use is changed into a sacred IX It is false also which they teach That the Ministers intention is of such absolute necessity that without this there can be no Sacrament For if the Sacrament depend not more on Gods institution than on the Ministers intention wretched consciences will be deprived of all comfort who know not the Ministers thoughts whilst he administers X They do also foolishly set in opposition the Word preached and the Word of Institution for these differ not really but in some respect onely seeing a Sermon is but the explication of the Word therefore the Word of Institution belongs to the â—ssâ—nce of of the Sacrament but thâ— Word Preached to the manner of administration XI The outward and terrene matter of the Sacrament is the visible Signe or Element XII The inward or heavenly matter is the thing signified to wit Christ with all his benefits XIII The external form consisteth in the lawful administration and participation of the Sacrament according to Gods command XIV The internal forme is the analogie of the sign and thing signified XV. Therefore the union of the sign and thing signified is not physical or local but habitual as the signe represents the thing signified and while the signe is given by the Minister the faithfull receive the thing signified from Christ. XVI Yet we deny not the presence of Christ and of his body and blood in the action of the Sacrament for besides that he is present in his Divine Person he is not wanting in the presence of his Spirit to his own body and blood not locally but sacramentally There is a threefold presence besides that which is local 1. Symbolical when things are represented to the mind by some sign or symbol as things by words or voices man by his image 2. Spiritual when we represent to our selves by faith some spiritual thing nor present as Abraham represented to himself and saw the day of Christ Ioh. 8.56 3. A Virtual when that which is distant in place is present in power and efficacy as the Sun These three ways of Presence meet in the Sacrament for the body and blood of Christ are present to us 1. Symbollically as they are represented by an external sign 2. Spiritually as we apply by faith to our selves Christs body and blood with his merits 3. Virtually as we perceive the fruit thereof by faith in our hearts The first degree of Sacramental presence belongs also to infidels the second and third to the faithfull only Therefore although Christs body by local presence is far distant from the symbole as heaven is from earth yet there is a sacramental presence Presence is not opposed to distance but to absence XVII Neither are therefore Sacraments empty signes because the symbole and thing signified are not locally united for there remain notwithstanding 1. The signes signifying 2. Exhibiting 3. Applying 4. Sealing We must carefully observe these four sorts of signes against those who cry out that we have nothing in the Sacraments but empty signes Signes then are either significant only as a painted image signifieth a man or exhibiting also as a scepter keys and such like which being exhibited regal power is also conferred and leave to enter the house or they are besides applying signes as that promise of God to preserve the 144000. this the Angel applieth to each one by setting a mark on his fore-head Rev. 7.3 Or lastly they are confirming and sealing signs as earnests seals and such like Now these four degrees meet in Sacraments for 1. The outward symbols do signifie and represent Christs body and blood 2. Together with the signe the thing signified is exhibited yet not in the signe but in the Sacramental action the Minister exhibiting the signe and Christ the things signified 3. The thing signified generally promâ—sed to the faithful in the Gospel by the exhibâ—tion of the sign is applied to every one of the faithfull 4. The same promise is confirmed by the Sacrament whence they are not onely called signs but seals also Rom. 4.11 XVIII From the union and relation of the thing signified with the sign there ariseth a sacramental phrase or speech in which the thing signified is predicated of the sign In this manner of speech is expressed what these outward signs signifie rather than what they are in themselves or in their own nature Gen 17. 19. Circumcision by a sacramental phrase is called the Covenant but v. 11. properly the Sâ—gn of the Covenant Exod â—2 11 the Lamb is called the Passeover which place is vindicated from our Adversaries exceptions by the like sayings Mar. 14.12 And the first day of unleavened â—read when they killed the passeover Luc. 22.7 The day of unleavened bread camâ— in which the Passeover was to be killed ver 8. Go and prepare the Passeover for us that we may eat ver 11. There is an Inne where I must eat the Passeover with my Disciples and v. 12. There prepare the passeover verse 15. I have desired to eat this Passeover with you To this purpose serve all those places in which Expiation is attributed to sacrifices and purification to water and washings also in which the name Iehovah is given to the Ark or to Ierusalem
in privaâ—e families IX It is not much materiall whether one aspersion or three be used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptism is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Holy Ghost XI The Latine tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptism XII The internal form consisteth in the analogy of aspersion and remission of sins as also of regeneration or sanctification In this Baptism answers the legal aspersions by which likewise remission of sin by the blood of Christ was shaddowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we dye to sin and live to righteousness See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealing of our regeneration and of our reception or ingrafting into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 19.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptism whom Christ will have to be brought to him The words used in this place and Luke 18.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Mat. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of this Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2 v. 39. To you and to your children is the promise made 3 On the analogy of circumcision for with this Sacrament Infants were initiated 4. On the example of the Apostles who are saâ—d to baptise whole families Act. 16.15 33. It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eaâ— to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning in which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reasâ—n although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the holy Spirit XVI But concerning the Infants of Infidels the case is otherwise who are not born of Parents even so much as either of them a Believer for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The Baptisme of Bels is a horrible profanation of the Sacrament and joyned with abominable idolatry XVIII As naturally we are born before we eat so baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptism is necessary not absolutely but in respect of â—hrists command neither must we feign such a necessity as permits any other besides the minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that Iohn's baptisme was instituted by God against these plain testimonies Mat 21.25 Luke 3.2 and 7.30 Joh. 1.33 Neither matters it that Iohn distinguisheth between his baptisme and Christs Mar. 1.8 For there the oppâ—sition is not between baptisme and baptisme but a comparison onely between thâ— office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the thing signified They say that such as were baptised by Iohn were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of Iohn neither yet can we find out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauâ—'s concerning Iohn and his disciples therefore thâ—s place favoureth neither Papist nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other Sament of the New Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonymically the Eucharist or Thanksgiving Sinâ—xis or a collection the Lords Table the New Testament and Synecdochically the Breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV The Supper is lame without both Sgnes and to rob the people of the Cup is Sacriledge Matth 26 27. Drink ye all of this 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As â—ften as you shall eat this bread and â—rink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Iewish Superstition to use unleavened Bread so the Popish Penny Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both signes and the receiving thereof with the hand and mouth IX The word is the whole institution containing the Eucharist the command and the promise but the promise cheifly X. Therefore it is impiety to think that the bread is turned into Christs body only the bare accidents remaining by the low mumbling ef these five words For this is my body and that with one breath and the Priests intention XI The internal forme consisteth in the Analogie of the sign and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and shedding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himself and commanded it to be used saying do this which he himself explained adding This is my body which is broken for you From this the Supper is so called by this also
the Churches union is shewed 1 Cor. 10.17 We being many are one bread and one body for we are all partakers of that one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words thus That which is contained under the kind of Bread is my Body The Lutherans thus in with under this is my Body The reason of our interpretation is explained in the former Chapter They say that it is absurd to use tropical phrases which are obscure in Christs will and Legacie But 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wills and Testaments for Iacobs Will shews the contrary Gen â—9 And Moses's Deut. 33. David's 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a trope That saying of Austins Advers Adimant Maniâ— cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deity and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is presented by the bread as by a symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speak of others is to seal our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithfull with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shall eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptism not only in external signes but in its proper end because Baptism is the sign of spiritual Regeneration but the Supper of nutrition also in the object or subject to which for Baptism is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptism is used but once the Lords Supper often times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharistical and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but â—hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remain onely the outward species of the Element and the accidents 7. In the Holy Supper they all drank of the câ—p as Christ commanded in the Masse the Lay-people are denied the cup. 8. In the Supper Bread was broken to represent Christs body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the Nature of the visible Church HItherto of the outward communion of the Covenant of grace Now follows the external society of the visible Church where by all that be called are accounted for members of the Church For the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christians is mâ—re usually called the church II We must carefully here observe the distinction of the word that we may know of what Church we speak III. For whereas it is distinguished into the triumphant and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are mâ—n but that they are not perceived as they are elect for the Lord knows only who are hiâ— 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church visible is ambiguous for properly it is meant of the universal Church dispersed through the whole World more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ. X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two foâ—mer soâ—ts of men belong to the Church by the righâ— of covenant though nâ—t of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The form of the Church consisteth in a double union the first is of her conjunction with Christ her
the Church that he who had the charge of the Diocess of particular Churches was named Bishop yet the name of Universal Bishop belongs to none These are Doctors who in the Schooles teach youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors That in this they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church goods Act. 6.1 c Tim. 3.8 c. The RULE I. The collection and distribution of Church goods is of Divine right This appeares by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the new Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Discipleâ— freinds and the poor also Ioh. 13.29 In the Apostles time the Deacons had charge of the Church goods Act 6 1. c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine controversies and in the use of the keyes The calling of the Ministers is the choosing of fit men for the church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solemn Rite into the Possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.23 II Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the partie elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. Pontificians falsly say that that is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Poperie but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Poperie but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach we answer the same that Christ did to those that asked the same question Mat. 21.25 The Baptism of John whence is it from heaven or from men Even so we say the Doctrine of our Ancestors which is preached among us at this day whence is it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrin hath place there the vocation is lawful Besides that calling which answers the example of the Apostles and Primitive Church is lawfull but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth whether it be consonant to Scripture or not Act 17 11. The men of Berea dayly searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but try the Spirits if they be of God II. This ought to be done also by the Presbytery or assembly when any great controversie ariseth III. As the holy Spirit is the chief Iudge of controversies so the Scripture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customes of the Church must not equal the Scripture-canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to binde and to loose To bind is to denounce Gods wrath against sinners unless they repent To loose is to pronounce remission of sinnes to repentant sinners both which have certain degrees The degrees of binding are 1 A severe exhortation and commination after private admonitions have been reâ—ected this must be done by the
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
into everlasting fire prepared for the Devil and his Angels XV. The execution of the Iudgement will presently follow upon the pronouncing of the sentence So that the wicked in the presence of the godly shall be carried away to Hell but the godly being caught up to meet Christ they shall with him enter into life eternal Mat. 25 ult 1 Thes. 4 17. XVI The end of the last Iudgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last judgement shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Oliver and that Christ shall descend no lower than to that part of the ayr in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last judgment but of a temporary judgement to be inflicted on the Enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgement this will be the meaning As the Enemies of Iehosaphat and of the Jews were slain in the fight of Ierusalem so likewise shall the Infidels be judged and thrown down to Hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19.28 the Martyrs Rev. 20.4 yea all the Faithfull 1 Cor. 6.2 3. shall judge the World and the Devils Not that Christ will share with the Saints the honour of Judicature but that they shall approve of the sentence shall pâ—aise the wisdome and justice of the celestial Judge CHAP. XXXVI Of the end of the world and life eternal the Consequents of the Iudgement THere are two consequents of the last Judgement to wit the end of the World and Life eternal The end of the World is the destruction of this visible Universe after the wicked are thrust down to Hell and the godly elevated into the Heaven of the blessed The RULES I. This is called the consummation of the World Mat. 24 3. and 28. â—â— II. The efficient cause of this consummation shall be God for it belongs to the same power to create and to destroy the world III. The matter iâ— this visible world heaven and earth and the things therein contained Peter expresly names the heavens and the elements with the earth and its contents 2 Pet. 3.10 11 12. IV Neither Helâ— nor the Heaven of the blessed shall be destroyed Foâ— there the wâ—â—ked shal be eternally tortured and here the godly for ever glorifiâ—d V. Concerning the form of this consummation it is demanded 1. Whether it shall be mediate or immediate 2. In the substance or qualities onely VI. Peter answers the first question saying God will destroy it by fire 2 Pet. 3.6 7. The woâ—ld that then was perishâ—d by water being overflowâ—d but the heavens the eaâ—th which are nâ—w by the same word are kept in stoâ—e reserved unto fiâ—e c and v. 10 The heavenâ— shall pass away with a great nâ—ise and the elementâ— shall 〈◊〉 with fervent heat the earth also and works therein shall be burned up and v. â—2 The heavens being on fire shall be dissolved and the elements shall melt with fervent heat But what kinde of fire thiâ— shall be he onely know who is himself 〈◊〉 coâ—suming fire VII Concerning the other question there be divers opinions For some will have this world deâ—troyed in its substance others in its qualities onely They who think it shall be destroyed only in qualitie by this word consumation mean a purgâ—ng and instauration Being moved â— By testimonies Rom. 8 19 20 21 22. For the earnest expectation of the creaâ—ure waiâ—eth for the manifestation of â—he sons of God For the câ—eature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberâ—y of the sons of God For we know that the whoâ—â— creaâ—ion groaneth and traveleth in pain together untill now 1 Cor. 7.31 The fashion oâ— figure of this world passeth away 2 Pet. 3.13 But we 〈◊〉 for new heaâ—ns a new earth according to promise Rev. 2â— â— â—hâ—n I saw a new heaven a new earth II. By reasons 1. In the deluge the earth was not destroyed in iâ—s substance 2. Because man shall not be changed in his substance but in his qualities But they who are of the contrary opinion I. Rely on these Scriptures Psa 102.26 27. Heb. 1.11 They shall perish but thou dost remain they all shall wax old as doth a garment and thou shalt change them as a vesture c. Isa. 51. 6. Lift up your eyes to heaven and behold the earth below the Heavens shall vanish as smoak and the earth shall wax old as a garment Matth. 24.35 Heaven and earth shall pass away but my words shall not pass away 2 Pet. 3 7. But the Heavens and the Earth which now are by the same word are laid up in store and reserved for fiâ—e c. and verse 10. The Heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth and all therein shall be burned and v. 12. The Heavens being on fire shall be dissolved and the Elements shall melt c. Rev. 21.1 The first Heaven and the first Earth passed away and there was no more Sea II. Reasons 1. Because this visible world was made for man to sojourn in whilest he was a traveller but when his journey is ended and he in Heaven there will be no more need of this world 2. Because this stands with the order of things For seeing eternity belongs to God who is without beginning ending but to Spirits aevum which is that duration that hath beginning but wants ending to Physical things time is ascribed consisting both of beginning and ending To the former objections thus they answer The place of Rom. 8.19 20 21 22. is not meant of the restauration of this world but of its freedome from vanity to which it is subject which vanity consists in this that most men do most wickedly abuse the service of the creatures hence by Prosopopoeia or fiction of the person they are said to desire liberty The place in 1 Cor. 7.31 teacheth rather the contrary to wit that this world shall not remain although in that place mention is not made of the world it self so much as worldly things to wit riches pleasures and such like They teach that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the elect shall inhabite in their heavenly countrey For there is nothing more frequent than that allegory whereby the heaven of â—he blessed is likened sometimes
For that religion is onely true which agrees with Gods word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schools and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flâ—sh but he is a Iew which is one outwardly and Circumcision is that of the heart VIII Religion is to be taught not to be forced IX Religion may be defended by armes but not propagated by arms Examples of pious Kings the Macchbees Emperours as Constantine and Theodosius shew this X. Reformation of things amiss in Religion belong to the prince or Magistrate After the examples of Moses Ioshua David Asa Iehosaphat Hezekiah Iosiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it liâ—s upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehojadah Macchabees Apostles c. Sure if our Predecessors had staied for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of Vertues and Works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the form or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshipped in such manner as he hath prescribed to his Church This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshipped for God so in the second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the Second external is opposed to this worshâ—p The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshipping of Idols Of the making he saith Thou shalâ— not make to thy self any graven image or likeness c. which he illustrates by enumeration of particulars following to wit of any things in Heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two-wayes 1 by bowing to them 2. by worshipping of them The Confirmation contains a threatning and a promise both are illustrated from the nature of God from the object In the one he describes himselfe to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy of the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The RULES I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the spirit of Prayers Zach. 12.10 II. The impulsive cause on Gods part are his command Promise of being heard his majesty his goodnesse his benefits But on our part is our need which is gathered by the consideration of our wants calamities tentation and dangers c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petâ—tions the Confirmatâ—on and Conclusion The Prâ—face is this Our Faâ—her which art in heaven Set down to this end that ouâ— minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made ouâ— Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. To charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concerns Gods glory the first and chief whereof is Hallowed be thy Name to this the two latter is subordinate Thy kingdom come thy will be done on earth as it is in Heaven The latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the fourth 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 follows in these words For thine is the Kâ—ngdome the Power 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 unchangable 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
To Temperance is opposite intemperance insensibility whereby honest and lawful delights are despised also Hypocritical temperance is of Monks and Eremites Temperance is both Sobriety and Chastity as also Modesty and honesty The former vertues have relation to us the later to our neighbour Sobriety is temperance from superfluous meat and drink We must study to Sobriety 1. Because of Gods command 2. Because of the reason annexed to it taken from our calling 1 Thess. 5.8 But let us who are of the day be sober From the necessity of Prayer and from the end of the World 1 Pet. 4.7 But the end of all things is at hand be yet therefore sober and watch unto prayer Lastly from the snares of Satan 1 Pet. 5.8 Be sober and watch for your adversary the Devil walketh as a roaring Lion seeking whom he may devour To Sobriety is opposite Delicatenesse whereby dainties and delicacies are sought for immoderately in meat and drink Gluttony also or Voracity Drunkenesse and hurtful Abstinence Of dainties Solomon speakes Prov. 23.1 2.3 When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat if thou be a man given to appitite be not desirous of his dainties for they are deceitful meats Gluttony and drunkenesse are to be avoided 1. Because they are prohibited by God Prov. 23.20.31 Luk. 21.34 Rome 13.13 2. Because the effects thereof are most pernicious for they hinder the meditating on Gods works Isa. 5.19 and thinking upon Christs coming Lu. 21 34. Prayers also 1 Pet. 4.7 It stirs up anger and strife Prov. 21.1 and 29.30 It kindles lust Prov. 23.31 32. It causeth scandal as the examples of Noah sheweth Ge. 9. and shut out of Gods kingdom 1 Cor. 6.10 Gal. 5.21 Hurtfull abstinence is when we refrain from meat and drink to the prejudice of our health Neer to Sobriety is Vigilancie when we abstain from untimely and too much sleep that we mae serve God with chearfulnesse and follow the works of our vocations 1 Pet. 5.8 Be sober and watch Now as under the name of Sobriety sonetime abstinence from pride and evil affections is meant Rom. 12 3. so oft times spiritual vigilancie is understood as an abstinence from the sleep of security to which Peter hath respect in the place above cited To Vigilancie is opposite Sleepiness and Monkish superstitious Watchings Chastity or Sanctimony so called Rom. 6.19 is temperance from lust We must follow chastity 1. Because God commands it Lev. 19.2 Be ye holy for I the Lord your God am holy 1. Thess. 4.3 This is the will of God even your holinesse that ye abstain from fornication 2. Because they that follow it shall see God Matth 5.8 Heb. 12.14 To Chastity is opposite both Dissembled chastity as is that of them who are tyed with the vow of chastity as also all impurity as Fornication Adultery Whoredome Incest Rapes softnesse â—odomy Beastiality c Although there be degrees aâ— these sins yet all of them exclude from the Kingdome of Heaven as is taught plainly 1 Cor. 9 â—0 c. how grievously God is offended at these sins let the Flood the fire of Sodom the destruction of the Israelites Num. 23. the miseries of David the â—uine of Troy the like bear witnesse Modesty is temperance from filthy words and lascivious gestures Heb 12.28 〈◊〉 us have grace whereby we may acceptabâ—y serve God with reverence godly fear or modesty To this is opposite Filthy communication lascivious and unclean gestures Dances also obscene Pictures and Songs and filthy sights Prov 6.12 13 Anaughty person a wicked man walketh with a froward mouth he wâ—nketh with his eys he speaketh with his feet he teaches with his fingers v. 25. Lust not after her beauty in thine heaâ—t niether let her take thee with her eye lids so by means of a whorish woman man is brought to a piece of bread c Eph 5.4 Neither fiâ—thines noâ— foolâ—sh talking nor jâ—sting which arâ— nor convenient Honesty is temperance from filthy or lascivious trimming and cloathing of the body Exod. 20.26 Neither shalt thou go up by steps unto mine Altar that thy nakedness be noâ— discovered thereon 1 Tim 2.9 Let womâ—n adorn themselves with modest apparel wâ—th shâ—mefaâ—ednesse and sobâ—â—eâ—y So much of the former means of preserving Chastity the laâ—er is Wedlock Wedlock is an indissoluble conâ—unction of one man with one woman by lawful consent instituted for Gods glory the good of the parties so conjoyned The RULES I. Marrige is not onely grounded on the Law of Nature and of Nations but also on the Law of God for it was instituted and commanded by God and was by Christ vindicated from abuses and corruptions Gen. 1.28 2.22 Matth 19.8 c. II. Neither is it made rashly or without Gods particular providence Prov. 19.14 Avereuous woman is from the Lord. III. The proximate efficient cause is lawfull consent IV. This consent is both of the parents and of the parties to be married V. In respect of time the consent of parents should go before for the preservation of filial reverence Exod. 22.17 If the Father refuse to give her Deut. 7.3 Thou shalt not give thy Son to any of their daughters neither shalt thou take any of their daughters for thy son Jer. 29.6 Take you wives for your sons and give your daughters to husbands By the events we finde that marriages made without consent of Parents prove oft-times unhappy VI But in Law the consent of the parties to be married is of greatest force The reason is because if there be not a cojugal consent there would be no love nor mutual-benevolence and consequently no marriage Therefore as it belongs to filial reverence to require the Parents consent in the first place so it is the part of fatherly love not to debarre tyrannically their children from honest matches nor to force them being unwilling to mary Therefore the marriage is not nullified because the Parents do not consent to it unlesse the parties to be married be under yeares or some other weighty causes do hinder But if Parents have not sufficient causes either of hindring or forcing the marriage yet their consent must not therefore be sleighted but Magistrates Ministers and Friends shall do well to put Parents in mind of their duty that at least they may give their consent VII As consent should be free from coaction so should it be also from fraud Divers frauds are used in making of matches which either concern the Person so Iacob was cozened by taking Leah instead of Rachel or the chastity of either as if a man should ignoraÌ„tly marry her that had lost her maidenhead or their estates as if one should be made believe that his Bride were rich or nobly descended The first kinde of fraud dissolves the marriage for Iacob might have repudiated Leah because there was no consent given before As for the second kind it is Moses his
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