actions of a regenerate man VI. The form of them is their agreement with the precept of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 that must needs be sin which deviates from the Law VII Therefore those are not good works which are conformable te the commandments of men and not of God Isa. 29.13 Matth. 15 9. In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed than by the Law is required IX This opinion is grounded upon their conceit of Councels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater than legal obedience and therefore meritorious They say such Councels may be seen Mat. 19. v. 11. where they teach that the counsel of single life is not contained within the command and. ver 21. where they say that to the young man a-counsel was given not a coÌ„mand that he should sell his goods and give them to the poor and then follow Christ and 1 Cor 7. where they say that the single life is counselled But this opinion of Councels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of councels is preferred to the fulfilling of the Law 2 Because if no man is able to fulfill the Law much less able is any man to fulfil that which is heavier than the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of Councels which do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Matth. 29.11 Single life is not only counselled but commanded two conditions being required 1. If the kingdom of Heaven doth so require it 2. If any be assured that he hath the gift of continency so ver 2.1 It is not a counsel but a command that is given to the young man that his hypocrisie might be unmasked who bragg'd that he was able to fulfil all the Law And 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient for the difficulty of those times Now I pray what is more consonant to Gods Law than to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and our Neighbors edification We are taught Matth. 5.16 that we must study to do good works both for Gods cause and our Neighbours Let your light â—o shine before men that they may see your good works and glorifie your Father which is in Heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith â—ustification and Sanctification whence Iohn saith He that doth well is of God 1 Ep. 3. v. 10. XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corrupt on whence appears the vanity of the School-nens Doctrine concerning merit of congruity condignity they ascribe that to the works of an unregeneâ—at man before the first grace but this to his works done after the first grace is received I hat they call the merit of congruity because it is fit or congruous that reward begiven to him that worketh virtuously this they call merit of condignity because there is a proportion between the merit and the reward of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and their necessity neverthelesse XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrin is not thwarted by those places iâ— which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand For in those places is understood not so much perfection it self as the desire of it and the perfection of parts rather than of degrees or their sincerity integrity are meant whereby the faithfull though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our half perfect works and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good workes are necessary by the necessity of precept and of the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the study of good works through al the Scriptures is most severely injoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause or the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions as exprest in the following distich Da tua 1 sed quae non 2 debes propoâ—tio 3 adsit Non aliter meritum diâ—eris esse tuum 1. If they were our own 2. If they were not due 3. If they were proportionable to lâ—fe eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2 We are bound to do them so that is we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues and Works pertaining to the whole worship of God and to the Decalogue VErtue or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or of the Will The vertues of the Understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal.
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
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
Son is from the Father the Holy Ghost is from the Father the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The Trinity of the Persons takes not away the unity of the essence for there are three persons but one God Deut. 6.4 Hearken Israel the Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son VIII The unity of the three persons in the Trinity consisteth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the identity of substance 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In equality 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coherence or cohabitation IX The identity of substance is by which the three persons being co-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in general THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal those are essentials which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God As understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity Such are Predestination Creation and the like which have relation to Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Son and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of Redemption But the Holy Ghost is called the Sanctâ—fier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the persons This axiome follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the effect it self which is produced Gods operations which have reference to outward objects are either immanent internal or transient external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the decrees of God are such kind of operations so far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin Gods very essence II Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Diâ—vine essence and as in God essence and actual being are not different so in him wil and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is â—alled the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine Will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
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
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
with natures work IV. Mans soul is immortal not simply as though God could not annhilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are realâ—y different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organical as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former appears not when the body is corrupted but these without the help of the body can exercise themselves and appear when the body is destroyed VII Liberty from coaction is an essential property of the will Otherways the will were no will CHAP. VI. of Gods actual Providence GOd's actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I To deny this Providence is to deny God himself II. Actual Providence differs from eternal as the execution from the Decrees III. As in God's eternal â—rovidence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods providence takes not away but establisheth the second causes VI. What things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondaâ—y causes but the Christian fate makes a subordination of the second cause to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which belong the preventing concomitant and subsequent assistance of Divine power X. Evil things are ruled by an actual permission and so they are permitted directed and determined XI Gods Providence remaineth ordered and undefiled even in those actions that are disordered and sinfull For in evil actions two things are observable the action it self and the irregularity thereof The action it self as all naturall motions is performed by Gods effectuall operation but the irregularity or vitiosity comes to passe by Gods actual permission For sin is ordered 1. By permitting it 2. By determining and containing it within its bounds 3. By directing it to a good issue Now God cannot be said to be author of sin by any of these wayes Not by producing the matter of it or the natural action for as there is one cause of the horses motion another of his halting even so it is one thing to be the cause of the action and another thing to be the cause of the adhering vitiosity Not by permitting the evil action because God is not forced by any law to hinder sin Not by determining it for as he who quenches a fâ—â—e that it may not spread further is not the cause of the fire so he that setteth bounds to sin is not the cause of sin Not by directing it to a good end for as it is a main skill to prepare wholsom Medicines out of venomous creatures so it is the glory of God to create light out of darkness good out of evil Hence it is apparent how frivolous their device is who that they might vindicate God from any contagion of sin they flie to a bare and idle permiâ—sion of sin XII Though the Scripture ascribes many times the same action and the same work to God to the devil and to wicked men yet sin cannot be in any wise imputed to God In this case we must not have recâ—uâ—se to a bare permission but we must give an estimate of these actions according to their scope and end for in one and the same action God hath one purpose Satan another and wicked men another Iob's affliction is imputed to God God gave saith Job and God hath taken the same is ascribed to Satan to the Sabaeans also and Chaldeans but according to the end we must judge of each of them â—t was Satans purpose to make Iob despair It was the Chaldeans intent and Sabeans to enrich themselves by plundring that holy man but God determined to try and make manifest the faith of his servant So in the crucifying of Christ it was Pilates purpose to continue in the favour of Caesar and of the Jews the Jews drift was to satisfie their desire with hatred and revenge but Gods end was to redeem mankind Hence they are said to do nothing but what the hand and counsel of God had determined Act 4.28 XIII The hardening of the wicked is ascribed to God as a most just Iudgment so as God can neither be blamed as faulty nor can the wicked be axcused The wicked are in this inexcusable because God onely hardeneth those who harden themselves neither doth he harden the soft hearted but in his just Judgment he increaseth the hardnesse of them who were hardened before Now they hardened themselves by abusing those graces which should have softned them I. Gods long suffering Rom. 2.4 5. Or dâ—spiâ—est thou the riches of his bounty patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thy hardnesse and heart that cannot repent heapest unto thy self wrath II. Gods Word 2. Cor. 2 15. For we are unto God the sweet savour of Christ in them that are saved and in them which perish to the one we are the savour of death unto death to the other the savour of life unto life III. Gods correction rod by which as an Anvil they are made harder Ier. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to return For this reason then are they most justly hardned by God who harden themselves who so often said of Pharaoh I will hold I will make obstinate I will harden his heart For not only doâ—h he harden by permission but also 1. By letting loose the bridle with which he held in their exorbitant lusts Rom. 1.24 He dilivered them up to their own lust and v. 28. God gave them up to a reprobate mind II. By delivering them to Satan as to a Hangman 1 King 22.21.22 And there came forth a Spirit who stood before the Lord and said I will perswade him to wit Achab and the Lord said to him where with And he said I will go forth and I will be a lying spirit in the mouth of all his prophets
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
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
And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and Unjust Not Unjust and just Not just and just are contradictories Unjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa VVe must also know that Unjust and just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputatâ—on of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just than to be innocent onely and not onely to have done no evill but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they diffeâ—ed in subject also For Adam in Paradise was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause of remission of sins which are expiated by them Heb 9.22 without blood there is no remission 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin But the cause of the imputation of Justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above cap 18. That this obedience is that actuall by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5. â— Much more then noâ— being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life â—ternal Rom. 5.17 Much more they which receive abundance â—f grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the Law that is under the cuâ—se of the Law and that we might recieve adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him than barely to redeem it is a greater favour to give and forgive than onely to forgive therefore that justificatâ—on is lame by which only Christ passion is imputed and which onely consisteth in remissions of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically itâ— sufficient that it explaines 〈◊〉 selfe in the above cited placeâ— 2. The Apostle promiscuously useth these phrases as equivalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and another thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal. 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed wiâ—hout woâ—ks The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputee 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Answ. Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sin of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence because he performs all things who omits nothing Ans The consequence is fals because there is one cause why we are said to have omitted nothing another why we are said to have done al things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all thinges differ in respect of punishment and reward for although the fault the punishment are remited to him who omits what he shold do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Answ. Here is ignoratio Elenchi for there is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdome of Heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Answ. The assumption is false beâ—ause these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakedness covered then it is the same thing to have our sins remitted and justice imputed beâ—ause by the garment of 〈◊〉 righteousnesse 〈◊〉 sins are also 〈◊〉 Ans. This is an 〈◊〉 simile for the sinâ—â—r must not onely be clothed but he must be first unclothed to wit from the rags of sin Therefore as Ioshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zach. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Iustification taken passively is whereby believers lay hold on â—hrist with all his merits by the hand of â—aith and apply him to themselves XVII The end of that benefit is Gods â—lory and our salvation XVIII Out of this commemoration 〈◊〉 causes we firmly gather That man is 〈◊〉 justified before God by his good works 〈◊〉 merits
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
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
his adoration 123 126. his knowledg how manifold 123 c his perfections what 126 his generation twofold 128. his nativity 127 c. fruit thereof 130 his exinanition 135 c Christs office in his humiliation ib. 156 and in his exaltation 163. his office of mediatorship 130 c in what nature he was mediator 131 c. how manifold 133 c. our mediator ib. his works of MediatioÌ„ 117. his active and passive obedience 136 c. the necessity of both ib and 151 c his active how shadowed 154. his passive how the cause of life eternal 153 his passion 138 c. each part thereof satisfactory ib. how atributed to Christ and how manifold 145 if he despaired on the cross 140 his death what ib. c. if he died for all 149 his sepulture or burial 142. his 3. days detention in the grave ib. his descent to hell ib. c. his intercession 155. his exaltation 157 his resurrection 159 c. what body he had after his resurection 157 c. his ascension with its fruits 160 c. whether yet on earth 161 how present in the Supper 178 c 200 his return or 2d coming its signs 282. Christs kingdom how to be delivered up to the Father 164 c. Christs justice vide J. Works vide W. Church what 203 c. her form and head 205 how one catholique holy 207 c. her marks or notes 209. if she can erre ibid. her administration 197 c and 214. c her offiâ—â— concerning controveâ—sies of Religion 221. c. false Church what and what sorts 231 c. Church goods 217 c Clemencie 391 Complaints in afflâ—ctions 329 Concupiscence originaâ— 77 425. actual ib. to be resisted ibid c. Confession of the truth 357 364 c. Confidenâ—e for the foâ—m of faith 253 c. for the effâ—ct of faith and good works 32â— idolatrous confidence ib. Conscience 320 Consecration true and superstitiouâ— 357 c. Constancie 321 Contempt of superiors 383 Contentation vide self-sufficiency Covenants of works and the seals thereof 67 c. Covenant of grace 169 c how the new and old dâ—ffer 172. the seals of both 18â— c Covetousnâ—sse 414 Councels â—ow to be convened 228. c. councels Papistical 313 c. Courtesie 421 Craft 320 Creationâ— 46. c. Cruelty 375 and 391 Curiosity 418 DAmnation if the end of repâ—obation 45 the pains and state of the damned 87â— c. Death of man fourfold 86 c. Decalogue its parts rules of interpreting it 92 c. Deceit when lawful 393 Gods decree what 33. its causes objects if one or many 37 Denial of the truth 365 Desperation 325 Destâ—uction of the world 301 Diffidence or distrust in God 324 c. Diligence 387 Disobedience to superiors 384 Dissembling when lawful 319. when unlawful 365 The Praecognita of Divinity 1 If malicious desertâ—on may cause divorce 405 Doubleâ— mindednesse 489 Doubting of Gods goodness and power 324 c. Drunkennesse 395 ELection for calling to an office 166. for spiritual calling 243 c. for Gods decree what it is 38. its causes and marks ib. the Elect if they may become reprobate 2â—â— Envy 376 c Of two Evils what is to be chosen 319. FAith for a part of Gods worship 32â— for constancy in words and deeds 419. of miracles historicall temporary 251. c. Saving faith what ibid and whence 252 c its quality and degrees 253 c. how it justifieth 259 implicite faith what 254 presumption of faith 324 Fall of Adam 73 Fasting what 339 c. and how to be kept 340 c. Fear of God 326. servile and filial fear ibid. Feasts 106 c. Flattery 418 c. Folly 318 Fortitude 491 c. Freewill 69 c. 77 82 Friendship true and counteâ—feit 378. c. Frugality v. Parsimony GEntlenesse 420 our Glorification 307 God his names essence and properties 14 15 16 c. Gospel what and how it differs from the Law 108. c. Gratitude towards God 327 c. towards our superiors 384 c. Gravity 419 c. HAppinesse vide Beatitude Hardning vide Induration Hatred of God 326 Hatred of our neighbour 374 Hell where 88 an Heretick who 233. Honesty 397 Hope 325 Humanity 375 Hypocrisie 320 422 IDlenesse 415 Idolatry what how manifod 344 and 346 An Idol what how it differs from an image or picture 344 c. Images of Christ and of the Saints idols 347 also the painting of the Trinity 348 vid. Worship Image of God what 50 c of what gifts it consisteth 69 c. what of it remains since the fall 79. c. Impatience 329 Impatience of correction 384 Imprecations 363 c Imprudence 320 Inconstancy 321 Indulgence too much 391 Induration how ascribâ—d to God 59 c. 327 Industry 414 c. Infants baptisme and faith 194 c. Infidelity 324 Ingratitude towards God 3â—8 toward our superiors 385 Inhumanity 375 Injurâ—es how lawfully repelled 388 c. Insensibility 394 Integrity 320 Intemperance 394 Intercessors of the Papists 155 Christs intercessioÌ„ v. C. Irreverence to Superiors 383 Last judgment with its circumstances and signes 295 Justice how used in Scripture 267 Christs Justice 150. who manifod ib. c. Justice towards our neighbour what and how manifold 380 409 Justice coÌ„mutative how to be exercised 330 386 409 of Superiours to Inferiours 386. Vindicative Justice 39â— To justifie in Script what 256. The causes-and parts of Justification 257 c. The Keyes and power thereof what 223 c. how it differs from the power of the Magistrate 226. Knowledg of God 323 LAbour before the fall 71 Law what 90. why renewed since the fall 91 c. if it be Corrected by Christ 92 how it differs from the Gospel 109 c. ceremonial 97. political 107 c. Levites office 100 Liberality 413 Liberty essential to the will 55 Christian Liberty 279 Liberty of speech 421 Life eternal 305 c. First light 49 Limbus Patrum and of infants 89 Lots 364 Love ordered and disordered 426 c. Evil lusts 425 c. Luxury in food 395 Lying if any be lawful 416 c. MAgistrate how to be obeyed 22â— Magistrates nursing fathers to the Church ibid Magnificence 413 Malevolence 376 c. Mans creation 50. his fourfold estate 67. Man what 52 how immortal before his fal 71. what he is before his calling 245 Mary Mother of God remained a Virgin 129 Marriage what 397 c. how and between whom it is to be contracted 398 399 c how to be dissolved 405. Masse vid. Sacrifice Mercy 377 The conditions of Merit 317 Merit of congruity and conâ—ignity 315. Mildnesse 390. Ministers of the Church 214 and their calling 218 c. their duty to conceal secrets 226. Our Misery how manifold 71 c Moderation 39â— Modesty 397. Multiplicity of Gods vide P. Murther 326 c. Self-Murther ib. Nazarites 100.
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