things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The trinity of the Persons takes not away the unity of the Essence for there are three Persons but one God Deut. 6.4 Hearken Israel the Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath purchased the Church by his own blood Here the name of God is hypostatically spoken of the Son VIII The unity of the three Persons in the Trinity consisteth 1. In the identity of substance 2. In equality 3. In coherence or cohabitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX The identity of substance is by which the three Persons being co-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in generall THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal Those are essential which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God as Understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity such are Predestination Creation and the like which have relation to the Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Sonne and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of redemption But the Holy Ghost is called the Sanctifier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the Persons This axiome followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the Effect it self which is produced Gods operations which have reference to outward objects are either immanent and internal or transient and external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the Decrees of God are such kind of operations so farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within Gods very essence II. Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Divine essence and as in God essence and actual being are not different so in him will and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I. This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of
We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life his Satisfaction The reason because he did not suffer for himself in any thing but all for us II. Therefore those innumerable sufferings which Christ endured untill his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ wch went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweth divers tuns of gold is an integral part of the payment although it be but a small sum in respect of the whole and principall debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our Redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapters to the Hebrews IV. The principal efficient cause of this Passion was the Holy Trinity the ministering causes were Christs enemies both Jews and Gentiles V. The Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadness anxieties and tortures proceeding from the fierceness of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God my God why hast thou forsaken me X. But although he wrested with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this That in his greatest agony he failed not to call God his God XI His externall sufferings were the tortures of his body which he endured in a manner in all his members and senses for his head was torn with thorns and beat with reeds his face was defiled with spitle and bruised with bufferings his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Cross his hands and feet being pierced with nails was hanged between Theeves his sinews were racked and his side was peirced with a lance XII The Crosse was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.22 XIII * A. R. * In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greatest of his gifts which could not be lost without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dereliction or dissolution of the personal union in death for Christ spake them whilst he was alive they only shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of deliverance but not alone nor forsaken in respect of the Divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soule was the medium of the union between the Divinity and Christs body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soul was infused or else he could not have bin conceived by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being aspirit was a fit medium to unite the Deity to the body but not absolutely necessary In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no otherwayes then the carkasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soule being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Act. 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into Hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous from which their opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel for whereas Christ otherwayes in respect of his Deity is every where his soule being recommended into the hands of his Father by himself whilst he hung on the Crosse and his body being laid up in the grave it must needs be false that Christ did locally go down to hell Besides whereas God doth professe that he is their God after death Exo. 3.6 there can be nothing more absurd then that the soules of the Fathers should be detained in that limbus or prison Peter witnesseth 1 ep 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ Neither is there any ground
that it can never be utterly lost Isa 42.3 He shall not break the bruised reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Justification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Ponti teians will have it but in the sense it is taken in the Courts of Justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa 5.23 Which justifie the wicked and take away the righteousnesse of the righteous Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes 2.8 You are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4 5. But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done 〈◊〉 but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Justification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyned with works yet it justifieth alone As the Sun is not in heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ The Papists grant tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by faith then by Christs merits for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sinnes and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected in God called and endowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth righteousnesse without works Phil. 3.8 9. I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithful are to Christ their head Again they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
Sanctification differs from Justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the category of Relation II. In their form For 1. In Justification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Justification sin is taken away onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Justification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Justification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the Perseverance of the Saints SO much of Justification and Sanctification Now follows the Perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finally fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Father who hath given them to me is greater then all nor can any man take them out of my Fathers hand I and my Father are one Eph. 1.13 14. In whom also after that you beleeved ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession unto the praise of his glory III. The matter which hath the nature of the subject is man truly elected called justified and sanctified IV. The form consisteth partly in the will to persevere partly in the act it self the will is never defective in the godly but the act is sometime more intense sometime more remiss V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false prophets and false Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2 Tim. 2.19 Yet the foundation of God standeth firm having this seal the Lord knoweth who are his 2. The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3. The certainty of Faith Isa 42.1 He will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Jesus Rom. 8.1 5. The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mark 4. ver 12.13 c. Luk. 8.13 Joh. 15.2 Heb. 6. ver 4.5.6 and 10.26 2 Pet. 2.21.22 Or else of a falling off not from the Faith by which we believe but which we believe that is from wholsome doctrine which hypocrites also believe for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evil Angels and of our first Parents are nothing to this purpose for they received only possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the examples of Saul Simon Magus and Judas are impertinent for they were reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal 51. and the Book of Ecclesiastes As for Peters fall we will say with Austin Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ The Elect are no wayes to be accused of temerity because they ascribe not to their own strength the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so away will be made to carnal security Answ This will not follow for this Doctrine is so far from occasioning security that it rather drawes us from it 1. Because it is one thing to stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fall off from grace yet they may fall into most grievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithful are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my disciples and ye shall know the truth and the truth shall make you free and v. 36. Therefore if the Son make you free ye shall be free indeed II. The instrumental cause of this is Faith III. The matter or subject are faithful men IV. The matter about
Sabbath be not wantonly abused Neh. 13.15 c. The same also must so moderate the strict observation of that day when need requires tha there be regard had to Charity by the example of the Macchabees Mac. 2.41 and Constantine the Great who in extreme necessity permitted Husbandmen to follow their Country-work XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will-worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessitie Col. 2.16 Let no man condemn you in meats and drinks or in respect of a Holy-day or of a New-Moone or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neglected when no regard is had of it or in some respect when it is spent meerely by ceasing from our own workes and consequently in idlenesse omitting those works for which the Sabbath was made of these in the seventh Rule or these works are performed but perfunctoriously and without any inward mental devotion which kind of Sabbath is deservedly called hypocritical See Isa 1.13 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sinnes 3. In idolatrous workes Such a prophanation is a most grievous sinne Exod. 31. 13 14. Numb 15.35 Neh. 13.16 Jer. 17.27 CHAP. VIII Of the Vertues in general belonging to the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues and workes of the second Table Of which Worship we are to speake generally and particularly To the mediate Worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himselfe or towards his neighbour towards himself is whereby each faithful man next to God loves himselfe seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph. 5.29 No man ever hated his own flesh but rather cherisheth it Phil. 2.12 Work out your own salvation with feare and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebel against God and run headlong to their own ruine but the sinne of self-love is found in them who being too much drunke with love of themselves not onely despise their neighbour in respect of themselves but also love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Rev. 12.11 And they loved not their lives unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I. The efficient cause of this love is God the Father in the Sonne through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or roote is Faith woring by love Gal. 5.6 III. The matter or object of it is our neighbour that is every one to whom we owe duty or aid Luke 10.36 37. IV. But chiefly we must love those that are of the houshould of Faith Gal. 6.10 For we are tyed to them both in a natural and a spiritual tye Eph. 4.1 2 V. Nor in this case must we exclude our enemies For this Charity is commended particularly to us Exod. 22.4 5. If thou seest thy enemies Oxe or Asse go astray c. Prov. 25.21 if thy enemie be hungry give him bread to eat c. See Rom. 12.14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and the unjust Mat. 5.48 even giving his Son to us his enemies Rom. 5.8 VI. The forme of Charity towards our neighbour consisteth in the proportion of Charity towards our selves Lev. 19.18 Thou shalt love thy neighbour as thy selfe VII The end is to witnesse our love towards God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyar for if he loves not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh. 4.7 Whosoever loveth is born of God v. 12. if we love one another God dwels in us To Charity are contrary 1. The want and neglect of it 2. Hypocritical Charity 3. The unjust hatred of our neighbour 4. Inordinate Charity whereby we love one more then is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speake with the tongue of men and Angels and have not Charity I am a sounding brasse and tinkling Cymbal Of the second Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say to them depart in peace be warmed and filled notwithstanding ye give not those things that be needful for the body what doeth it profit Of the third 1 Joh. 3.13 Whosoever hateth his brother is a murtherer Of the fourth God himself 1 Sam. 2.30 Thou hast honoured thy sonnes more then me Mar. 10.37 He that loveth Father or Mother more then me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal 139.21 Do not I hate them O Lord that hate thee Secondly when they draw us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any one by exhorting admonishing comforting and helping This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8.16 it is called also duty and as it is exhibited to strangers hospitality this is recommended to us Isa 16.3 4. Rom. 16.2 3. 3 Joh. 8. Heb. 13.2 To this is opposite Inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling-block before a blind man or should raile against a deafe man Examples of inhumanity are in the Edomites and such like adding affliction to the afflicted Jewes Amos 1. 2. In the Levite and Priest that passed by the man halfe dead To be surety for any man unadvisedly is an unseasonable humanity Prov. 6.1 11.15 or to give almes to every one without regard had of their worth 2 Thes 3.10 Benevolence or favour is whereby we so incline to the good and weal
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 Foreseen Faith or Holiness is nor the cause of Election for man was not elected because he was to believe but therefore he believeth because he was elected Act. 23.48 And they believed so many as were ordained to life eternall Neither are we elected because we were to be holy but that we might be holy and unblameable before him through love Eph. 1.4 Neither is foreseen sin the cause of Reprobation for so we should be all reprobate but that God according to his most free good pleasure hath done what he did as manifest by that Luke 12.32 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 will 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 IV. 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 decree 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 or just indignation but towards him that is a sinner 2. 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 by Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but a 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 a man should be reprobated For Reprobation and reprobability differ as the act and possibility All men are reprobable or are liable to Reprobation for sin but all are not therefore actually reprobate VI. Reprobation then presupposeth the decree of mans Creation 2. 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 doth God reprobate 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 materiall 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 it so pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump makes 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 peece 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 because 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. 4. because by him we were to be saved The decree of saving us is called Predestination to the End but the decree bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience and Predetermination are sometime taken for the same yet or 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 foreknew those he predestinate that they might be conformable to the image of his Sonne c. XI They are altogether * 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 foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation as well as Election Esa 41.9 I have chosen thee and not cast thee away Mal. 1.3 Jacob have I loved and I have hated Esau Rom. 9.18 He will have mercy on whom he will and 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 Jud. v. 4. For there are certain men crept in which were before of old ordained to condemnation XII As Christ is the cause not * Christ is the efficient cause of Election 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. 15.16 I know whom I have chosen and Joh. 13.18 I have chosen you In respect of his active 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 because we are said to be elected in him as he became our Surety he is called the medium or mean of election rather then the cause As he is God we are elected by him as Mediator in him As God he is the principal efficient as Mediator the secondary or mean of election 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 amisse for damnation is not the end but the means of execution of which man by his
is known because their torments will be spiritual and corporal XVI The chiefest of the spiritual pains are the worm of conscience never dying a and that which follows it an extream and inexpressible sorrow and anguish b a Esa 66.24 b Rom. 2.9 XVII The corporal pains are understood by the phrase of unquenchable fire for in this life there is no torment greater then that of fire Matth. 13.42 Rev. 20.25 XVIII The greatness of the pains is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal where by no deliverance is to be expected by the reprobate Luk. 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. The smoak of the torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of Purgatory are savourless and not worth the refuting CHAP. XIII Of the Morall Law Hitherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a Redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel by the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam * A. R. Therefore all men are bound to obey the morall Law not because it was given by Moses for so the Jews onely were tied to it but as it is the Law of nature the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law do by nature the things contained in the Law these having not a law are a law to themselves which shew the work of the law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and are made guilty of eternal death Levit. 18.15 Who doth these things shall live by them Deut. 27.26 Cursed is he that confirmeth not all the words of this law to do them V. Therefore it requires of us a double satisfaction if we would have it fulfilled for it obligeth us to punishment and to obedience the commination of the Law requires that the Promise requires this Therefore these are falsly pronounced disjunctively to wit That we are obliged either to punishment or to obedience the Law obligeth us to both for there is no way to attain life eternal but in fulfilling the Law of which Christ saith do this and thou shalt live Luk. 10.28 Therefore albeit we were free from the guilt and punishment of transgression yet we cannot attain life eternal without fulfilling the Law VI. Whereas we can neither way satisfie it bids us seek for both in Christ VII And for this end the Law is renewed after the fall and as it were restored from death to life For it was given to the first man that he might attain to eternal happiness by his own obedience if he pleased but it is proposed to man since his fall that by perceiving his own inability to perform it he may perform it in Christ Rom. 10.4 Christ is the end of the law unto righteousness to every one that beleeveth VIII Therefore the promulgation of the Law on mount Sinai was a singular benefit IX The Law was mended by Christ not as though it had been imperfect nor as though Christ had been another Moses to establish a new one but he onely vindicated it from the Pharisees corrupt glosses The Pharisees did expound the Law according to the letter onely and did urge only outward obedience as it appears by the refutation of them Mat. 5. Therefore the Samosatenians and their fellows who accuse the Law of imperfection are deceived for though it be imperfect in respect of us because by our fault it is made insufficient to save us yet in it self it is perfect besides it is the perfect Idea of that Justice which is in the Kingdom of heaven X. Therefore falsly do the Pontificians affirm that the perfection of the Law consisteth rather in councels then in precepts The Law is either Moral Ceremonial or Judicial the Moral is that which God comprehended in the ten Commandments The Rules for right understanding and explaining the Decalogue are these following The RULES I. The interpretation of every precept is to be sought out of its next end II. Whereas the precepts are most brief they are aslo Synecdochical for out of negatives we must understand affirmatives and contrarily so things forbid out of things commanded and on the contrary out of the species the genus and contrarily out of the outward worship we understand the inward and on the contrary out of things done and spoken desires counsels and actions and finally out of relatives we are to understand correlatives III. One and the same thing may be reduced to divers precepts in divers respects IV. A generall Law yeelds to a particular V. There is a greater force or emphasis in negatives then affirmatives For negatives are of a far larger extent whereas affirmatives include circumstances affirmatives oblige alway but not incessantly whereas negatives oblige both alwayes and incessantly For example we are always bound to do our neighbour good but not incessantly for there 's not continually occasions to do him good on the contrary it is never lawfull to hurt our neighbour VI. Hence there are more negative then affirmative precepts VII Every sin bears the name of that sin which by name is prohibited The reason is that we may take the more notice of the filthiness of sin so Christs calls a wanton looke upon a woman adultery and John cals hatred murther Matth. 5.28 1 Joh. 3.5 VIII Earthly promises are symbols of heavenly things Therefore the Servetans and Anabaptists do falsly dream that these promises are onely earthly the earthly promises include heavenly for so it pleased God to apply himself to that ignorant people and as yet under the Paedagogie of the Law The parts of the Decalogue are two the Preface and the Precepts The Preface is twofold the one of Moses
exhibited but they differ in their proper form for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ V. They agree in the common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that We always incline to forbidden things and desire that which is denied us see Rom. 7.8 But the Believer is said to be under grace 1. Because he is freed from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witness of his thankfulness But they are set out as subordinate when Christ is said to be the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22.23 For that righteousness which the Law requires that the Gospel exhibites in Christ to the believer and albeit we cannot in this life yield full satisfaction to the law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his Person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time 1 Ioh. 1.14 And the Word was made flesh and dwelt amongst us Gal. 4.4 But after the fulnesse of time came God sent his Son made of a woman 1 Tim. 3.16 and without controversie great is the mystery of godlinesse God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the Son onely assumed mans nature which the Father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II. The Person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Although then it be true that Christ God is become man yet it follows not that therefore the Divinitie is incarnate or because the Son is incarnate that the Father also and Holy Ghost are incarnate V. The matter out of which the incarnation was effected is the seed of the woman or of the blessed Virgin Gen. 3.15 VI. The form of it consisteth in the Personal Vnion whereby the Word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation doe evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shadowed by divers types These are the cheif Prophesies Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heele Gen. 22.18 In thy seed all nations shall be blessed Esai 7.4 Behold a Virgin shall conceive and bring forth a Sonne and they shal call his name Emanuel Esai 9.6 7. For unto us a Childe is born and unto us a Sonne is given Jer. 23.5 Behold the daies shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall be called The Lord our righteousnes But his types were the Tabernacle the Ark of the Covenant and such like of which we have said but chiefly Melchisedeck without Father without Mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a Redeemer who was both God and man in one person or God-man XI That he should be God was requisite in respect of both parties on the one side the majesty of God required it on the other side our wants the greatnesse of the evill that was to be removed and the good that was to be restored Such is the majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not doe this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Job 15.15 and for that cause they cover their faces in Gods presence
Person as also in consideration of the greatness and infinite weight of his sufferâ—ngs and the burthen of Divine wrath which the world and all the creatures therein were not able to endure XXII The Papists do overthrow the same satisfaction â—f Christ in setting up other Priests and obtrâ—â—ting the Idolatrous Mass for a Sacrifice They are refuted by these strong reasons 1. Because there is one Mediator 1 Tim. 2.16 2. Because Paul speaks onely of one Priest Heb. 7.26 Such a high Priest became us .3 Because there was offered but one oblation Heb. 7.25 he performed that once and 9.25 Not that he might offer himself often and 10.10 by his offering once made and ver 14. By one oblation he hath consecrated for ever those that are sanctifyed ver 18. Where there is remission of sins there is no more offering for sin 4. If therefore the Priesthood of the old Law was abrogated because the ancient Priests were but weak men then it must follow that none in the New-Testament was fit to be a Priest except the Son of God Heb. 7.28 For the Law maketh men High Priests but the word of the oath maketh the Son But they use this exception to wit that Christ is the chief High-Priest and themselves secondary and consequently Christs instruments But either they offer the very same sacrifice which Christ offered on the Cross or another If they offet another then it must be unfit for the reasons alledged if the same then these absurdities will follow 1. That Christ offered for himself because these offer for themselves for the High-Priest and the inferior Priests will do the same things though after a different way 2 That they reckon themselves among the torturers who crucified Christ 3. Whereas in this oblation the Priest and the Sacrifice are the same thing they must be a Sacrifice at least in the second place Neither is that distinction of a bloody and an unbloody Sacrifice of greater moment for so there should nor be one sacrifice which thwarts the former testimonies and remission of sins should be obtained by an unbloody Sacrifice which the Apostle flatly denies Heb. 9.12 XXIII As then much is detracted from Christs sufferings by the former errors so they extend the object thereof wider then is fitting who teach that Christ died universally for all and every one man If we look upon the greatness and worth of Christs merit it is sufficient to redeem ten thousand worlds but if we consider Gods purpose and Christs intention it is false that he died for all and singular Hence it is that he is said to die for all sufficiently but not effectually that is to say that Christs merit is sufficient for all in respect of his dignity but not effectual in all in respect of application seeing Christ died to that end that his death should be applied to all for why should he die for those for whom he prayeth not but he witnesseth that he prayeth not for the world Joh. 17.9 Our adversaries urge those places in which mention is made of the whole world also of all men 1 Tim. 2.4 and 1 Joh. 2.2 in which also all men generally are called But in 1 Joh. 22. by the name of the whole world metonymically are understood the elect dispersed over all the world and 1 Tim. 2.4 by all men are meant as the words following shew all sorts of men whether Jews or Gentiles Princes or Peasants and consequently not every one of the kindes but the kindes of every one in which sense the word All is used Gen. 16.19 Joel 2.28 Perfect Justice the other part of Christs satisfaction is that whereby in conforming himself to the Law and performing perfect obedience thereto he hath purchased for us the inheritance of life eternal And this Justice is partly original partly actual Original is the conformity of Christ with the Law in which he was conceived and born The RULES I. Original righteousnesse is opposed to original sin II. And this is not a bare innocency or freedom from sin but an aptitude also and inclination to goodness As original sin is not only a privation of justice but an inclination also to evil III. Christs original justice is a part of his Satisfaction for us The reasons are 1. Because the Law requires not onely actual obedience but also a full conformity with the Law otherwise original contagion were no sin 2. Because Christ is all ours and what he was made or did or was he was made did and was for us His actual Justice is that obedience whereby Christ did most perfectly fulfill the Law in the act it self and this is called active obedience The RULES I. As Christs Passion was necessary to expiate sin so was his active Obedience and Justice to obtain life eternal Reasons 1. Because the Law obligeth us both to punishment and to obedience to punishment because it pronounceth him accursed who doth not all the words of the Law Deut. 27.26 To obedience because it promiseth life to them only who do perform all things Lev. 18.5 who doth these things shall live by them and Luk. 10.28 Do this and live Neither doth the distinction of Justice into Legal and Evangelical hinder seeing the Gospel exhibits in Christ the same justice which the Law requires 2. Because this double satisfaction answers our double misery to wit the guilt of sin and of damnation and the want of justice Rom. 3.22 All have sinned and come short of the glory of God 3. Because true Justice properly so called consisteth in actual obedience Deut. 6.25 And it shall be our righteousness if we observe to do all these Commandments before the Lord. 4. Because he performed that actual obedience either for himself or in our stead but not for himself therefore in our stead The assumption is plain out of that relation which Christ hath to us for whatsoever he was or did in all the course of his obedience he was and did that in our stead But they who acknowledge his passive obedience only satisfactory and meritorious say that his active obedience makes toward our Redemption and Salvation but only as a necessary help or the cause without which Salvation could not be obtained for say they this active obedience is required for two causes First by the right of Creation Secondly that his Sacrifice might be acceptable to God and that he might be a holy High-Priest But the first branch of this opinion is false for Christ is not in this to be compared with other men for as the Son of God was made man and a creature for us not for himself so he was made * A. R. Christ was subject to the Law that he might free us from the curse of the Law 2. That he might take away from the Jews occasion of calumniating 3. To shew he was the end of the Law 4. That by his example he might invite us to keep the Law subject to the Law not for himself but
for us The latter branch confounds his holiness or innocency with his obedience or actual justice which differ as much as the habite and privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it is also a part of his satisfaction and merit for if Adams actual disobedience was the meritorious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we will say that the first Adam was more powerful to damn us then the second was to save us II. The Fathers command which Christ obeyed was special and general Special in respect of the end that he should obey not for himself but for us But general in respect of the object for he was subject to the same Law which was prescribed to us and in all things which the Law enjoyned us to They who only make Christs passive obedience meritorious pretend that it was performed so onely by a special command from the Father that he should die for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth Whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedom from damnation in the former sense the perfect Justice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privatively and another thing positively To speak properly there is no other cause of eternal Life but perfect Justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evil neither is freedom from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world Joh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffered in vain 2. If Christ obeyed for us then we need not yield obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his suffering was our delivery from evil but the end of Justice is the procuring of right to eternal life The latter Argument against the merit of active obedience is such a one as Socinus frames against the merit of passive obedience If quoth he Christ died in our stead then we need not die But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a heavenly so there is one obedience of Christ another of man that was perfect Justice which he performed in our stead to purchase life for us but this is imperfect and is performed to shew our gratitude for our redemption IV. The active Justice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask By what type it was shadowed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow out Christs righteousness Hence we read that not only were the filthy garments of Jehosuah taken off from him in signe of our sins removed from us but that new garments were put upon him and a mitre or crown set upon his head Zach. 3.4 5. So much of Christs Satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie tels us of whole nights that Christ spent in prayer but he performed this office chiefly in the time of his Passion Joh 17. Heb. 7.5 Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Incarnation who seek other Mediators of Intercession as they call them besides him The Pontificians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors then to impart his Sacrifice to subordinate Priests and whereas they feigne that the Saints profit us not by their Intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they seâ—gn that by their merits as it were by an auxiliary aid our sins are purged and the defect of Christs passion supplied Hitherto of his Priestly office His Regal office he administred in the state of his Humiliation in gathering together a Church by his Word and Spirit so that in it there appeared no signe of Regal Majestie The RULE I. In vain do the Jews dream of the Messiah's earthly Kingdom Isa 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Isa 53.2 3. But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shall see him there shall be no form that we should desire him he is despised and rejected of men he is a man full of sorrows and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not Zach. 9.9 Behold thy King cometh unto thee he is just and saved himself poor and riding upon an asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to Heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation was the whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed and by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as
the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a servant VI. * A. R. It is said here that Christ obtained his exaltation by his obedience nor by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more then man or Angels could merit Nor 3. did he merit by the act of free-will in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deny but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and because obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shal he lift up his head Ps 110. Therefore S. Austin in Joh. tract 104. cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing be due in a double respect Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to heaven and his Sitting at the Fathers right hand His resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not only the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away the stone Joh. 20.19 The doors being shut not through the doors that were shut VI. The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration of bodies both because heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on earth doth utterly overthrow that of his Ascension V. The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principalities and power and might and dominion and every name that is named not in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over all things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 20.21 command that my two sons may sit the one at thy right hand the other at thy left in thy Kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equal to the Divinity he received glory above all creatures yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means propagating his Gospel through all the world with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church
to be no more as the former 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 is 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 metonymically Life it self Joh. 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 them III. That eternal happinesse consisteth in our freedome from all evil 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 joyes shall be 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 soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason 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 heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neiâ—her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. 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 opnion 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 cap. 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 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe 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 RULES I. Good works are called Vertues But we take this word vertue in a larger sense then 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 Commandment 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. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 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 then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 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 command 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