Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
compleatly righteous 2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation therefore his righteousnesse is so in us See Act. 13. 38 39. Phil. 3. 9. The Papists acknowledge all to be by grace as well as we but when we come to the particular explication there is a vast difference they mean grace inherent in us and we grace without us that is the love and favour of God Arguments against them 1. That grace by which we are justified is called the love of God Rom. 5. 8. not love active whereby we love God but love passive that is that whereby we are loved of him Rom. 9 15. All our salvation is ascribed to the mercy of God which is not something in us but we are the objects of it Titus 3 4. Those words imply some acts of God to us which we are only the objects of To be justified or saved by the grace of God is no more then to be saved by the love the mercy the philanthropy of God all which do evidently note that it is not any thing in us but all in God 2. Grace cannot be explained to be a gracious habit or work because it is opposed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works not of our selves 3. It appears by the condition we are described to be in when justified which is set down Rom. 4. a not imputing sin a justifying the ungodly the Apostle there instanceth in Abraham who had so much inward grace in him yet was considered in Justification as unholy and he was justified in this that God imputed not to him the imperfections he was guilty of For the imputation of Christs righteousnesse there is justitia mediatoris that is imputed not justitia mediatoria as they say in Logick Natura generis communicatur non natura generica The righteousnesse by which the just are justified before God is justitia legis though not legalis Isa. 53. He bore our sins in his body on the tree He was made sin for us See Rom. 3. 25. To speak properly the will or grace of God is the efficient cause of Justification the material is Christs righteousnesse the formal is the imputing of this righteousnesse unto us and the final is the praise and glory of God so that there is no formal cause to be sought for in us Some say but falsly the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ but of faith that being accepted in the righteousnesse of the Law Fides tincta sanguine Christi Whether inherent justice be actual or habitual Bishop Davenant cap. 3. de habituali justitia saith a certain habitual or inherent justice is infused into all that are justified Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11 19. 2 Pet. 1. 4. All those that are justified do supernatural works Ergò It is certain that they are endued with supernatural grace and holinesse We are said to be righteous from this inherent justice we are said to be just and that by God himself Gen. 6. 9. Heb. 11. 4. Luk 1. 61. 2. 25. 1 Pet. 4. 18. Bellarmine lib. 5. de Iustificatione cap. 7. prop. 3. saith Propter incertitudineâ—â— propriae justitiae periculum inanis gloriae tutissimum est fiduciam in sola Dei misericordia benignitate reponere By which saying he overthrows all his former Dispute about inherent righteousnesse Whether we be justified by the passive obedience of Christ alone or also by his active In this Controversie many learned Divines of our own differ among themselves and it doth not seem to be of that importance that some others are about Justification We are justified in part by Christs active obedience for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven Seeing it was not possible for us to enter into life till we had kept the Commandments of God Mat. 19. 17. and we were not able to keep them our selves it was necessary our Surety should keep them for us Dan. 9. 24. Rom. 10. 4. Rom. 3. 21. The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death and the bloud that he shed for us Eph. 1. 7. Rev. 5. 9. but in these places the holy Ghost useth a Synecdoche it putteth one part of Christs passion for the whole 1. Because the shedding of his bloud was a sensible sign and evidence that he died for us 2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law Some urge this Argument By Christs active Obedience imputed to them the faithful be made perfectly righteous what need is there then of his passive righteousnesse need there any more then to be made righteous Christ fulfilled the duty of the Law and did undergo the penalty that last was a satisfaction for the trespasse which was as it were the forfeiture and the fulfilling the Law was the principal Psal. 40. 4. Ior. 31. 3. Gal. 4. 4. Some to avoid Christs active Obedience question Whether Christ as man was not bound to fulfill the Law for himself All creatures are subject to Gods authority Yet this detracts not from his active Obedience partly from his own free condescension and partly because his whole person God and man obeyed CHAP. VII Of the Parts and Termes of Iustification Remission of sins and Imputation of Christs Righteousnesse JUstification is used so largely in the Scripture as to comprehend under it Remission of sins but if we will speak accurately there is a difference between Remission of sin and the justification of the sinner The justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteousnesse of his Surety Jesus Christ for which his sins are pardoned and the sinner freed from the punishment of sinne and received into the favour of God Remission or forgivenesse of sins may be thus described It is a blessing of God upon his Church procured by the death and passion of Christ whereby God esteems of sinne as no sinne or as not committed Or thus It is an act of grace acquitting the sinner from the guilt and whole punishment of sin Every subject of Christs Kingdom hath his sins pardoned Isa. 33. ult This is one of the priviledges of the Church in the Apostles Creed Acts 2. 38 39. and all his sins totally pardoned Exod. 34. 6 7. Micah 7. 18 19. This is a great priviledge Psal. 32. 1. Exod. 31. 34. It is no where to be had but in the Church because it is purchased by Christs bloud and is a fruit of Gods eternal love Remission of sins is the principal part of Redemption Col. 1. 14. Ephes. 1. 7. one of the chief things
a Candlestick doth a Candle Revel 2. 1. 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sense Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say That the Church may condere articulos fidei facere Canonicum quo ad nos and though they talk of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospel of Matthew is divine Scripture by an historical and acquired faith to know this by a divine and infused faith besides the Authority of the Church the matter character and contents of every Book and comparing of it with other Scriptures do serve as an inward cause to produce the said infused faith Object We are sent to the Church to determine all Controversies 1 Cor. 11. 16. Sol. Controversies are either Dogmaticall concerning Faith or Rituall concerning true Order The Proposition is about these not the first Secondly From this fundamental truth that the Scripture is immediately from God the Basis indeed of all Religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknown tongue nor in private by the common people without special leave and certain cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the Doctrine and Practice of the Church but the Doctrine and Practice of the Church must be the Interpreter and Judge of the meaning of the Scripture that is they must take the Scripture to mean none otherwise whatsoever it seem to say then what is agreeâ—ble to that which the Pope doth teach and practise There cannot be a surer sign of a bad cause then that it fears to be tried by the writings which it self cannot deny to be written by God for correction for reproof for instruction in righteousnesse Some Papists are more modest herein as Bellarmine lib. 2. de verb. Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosius The Papists object the obscurity of Scriptures as an argument to hinder Lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the Vulgar Translation and think they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that Give not holy things to dogs Cast not pearls before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents Glosse a Beast might not touch the Mount a Lay-man may not meddle with Scripture Lindan saith Nihil noxae inferretur in Ecclesiam salvo traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutheranum quam Catholicum Because we will have all proved by Scripture and make that the compleat Rule for what we believe or do in all Theological matters they call us Scripturarios Scripture-men and Atramentrarios Theologos and so to carry or read a Bible is matter of scoff we may stile them in Tertullians phrase Scripturarum Lucifugae and Traditionaries St Gregory who is blessed in their Church exhorteth a Lay-man to the serious study of the Scriptures that thereby he might learn the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4 epist. 40. ad Theodorum mediâ—um Proving further That obscurity of Scripture is so frothy an argument for perswading any devout Christian not to reade it that it should rather incite them to greater Diligence therein and therefore he elegantly compâ—res the Scripture to a River wherein saith he there are as well shallow Fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostom held it a thing necessary for all men daily to read the Scriptures Audito quaeso saeculares comparate vobis Biblia animae pharmaca St Ierom did exhort divers women thereto and commended them for exercising themselves therein he writes to Laeta and Gaudentia and shews them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio He commends the Husbandmen about Bethlem for being so perfect in the Scripture That they had the Psalms of David by heart and sang them as they followed the Plow Arator stivam tenens cantat Davidicum melos Epist. ad Demetriad The Apostle would not have commended this in Timothy 2 Tim. 3. 15. That from his childehood he knew the holy Scriptures nor noted it to the praise of his Grandmother and Mother that they had trained him up so if he had not known that the holy Scriptures are so plain that even a childe may be able to understand them What may we judge of the other easier books when the holy Ghost would have the Revelation the obscurest book of all the Scripture to be read Revel 1 3 The people took occasion of erring and blaspheming from the humiliation of Christ many abuse Preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publickly because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to reade the Scriptures with greater devotion 2 Pet. 3. 14 15 16 17. 3. This is common both to the Ecclesiastical Persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiastical men did oftner fall into Heresies and Blasphemies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into Heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry The Papists further object That the Hebrews did not permit young men to read part of Genesis Canticles Ezekiel We must know that the reading of those Scriptures non ablatam hominibus sed dilatam fuisse was not taken away from them but delayed only They permitted all men before thirty to read all other Chapters of holy Scripture and after thirty these
and the Gospel that of his mercy 2 Cor. 3. 8. it is called his glorious Gospel Luke 2. 14. All his works set forth his glory both those of creation and preservation or providence Psalm 19. the whole creation must needs shew forth his glorious power and wisdom the sound is said to go over all the world that is All creatures must needs gather that if the Heavens be such glorious Heavens the Sun so glorious a Sun how much more must that God be a glorious God who is the author and worker of them The whole Platform of saving the Church by Christ sets forth Gods glory principally Phil. 2. 11. Luke 2. 14. glory to God in the highest In some works the excellency of Gods power in others the excellency of his wisdom patience but in this all the Attributes of God shine out in their utmost perfection 1. His wisdom that all the three persons of the Trinity should joyn in one work to one end wherein mercy power grace justice patience all meet together 2. Power in upholding Christ to undergo the weight of Gods vindictive Justice 3. Free-grace to do all this without any motive in the world but himself nothing was foreseen in them and some rather then others were saved 4. His revenging Justice and Wrath here were manifested as much as they be in Hell it self 5. His Holinesse he can have no communion with those that are unclean 6. His Majesty none may be admitted to speak or come nigh to him but in the mediation of Christ. The Gospel is The glorious Gospel of the blessed God 1 Tim. 1. 11. that is The glory of all the Attributes of God doth appear in the Gospel more brightly then in all the works which God hath made Mr. Burrh God is glorious in all his works upon the hearts of believers he puts a glory upon them so that in this sense he is effectually glorious Ephes. 5. a glorious Church and Psalm 43. The Kings daughter is all glorious within this glory is grace when God makes one holy heavenly minded meek zealous hereafter we shall have glorious bodies and souls God made all things for his glory for of him and to him are all things Rom. 11. All the unreasonable creatures are for Gods glory 1. In that they are serviceable to man for herein God is glorified in that they can accomplish those ends for which they were made and that is for man Gen. 1. the Sun and Stars are for him as well as creeping things These creatures are for a twofold use 1. To give him habitation and to be means of his corporeal life 2. To be continual quickners of him to praise Gods glorious power and wisdom God is said Acts 4. not to leave himself without witnesse the reasonable creatures are made chiefly for his glory because they know and love him That God is Glorious appears 1. God hath made many of his creatures glorious Dan. 10. 8. so there is one glory of the Sun another of the Moon the King clad with gorgeous attire and being arrayed with the Ensigns of his Soveraignity is glorious so Solomon 2. This glory shall continue for ever because God hath it from himself and deriveed it not from another He is a perfect being independent all things are under him the inferior cannot work without the Superior There is a double glory in things 1. Inherent in themselves which is partly visible as that of the Sun partly intelligible an excellency in a thing which affects the understanding 2. From without given by others so there is a kinde of glory and excellency in some precious stones which affect a man with a kidde of wondering so in an Angel a great shining as in that which appeared to Zachary so in the vision that Paul saw and when God appeared to Moses There is an inward glory standing in being worthy of highest esteem and an outward glory standing in being highly accounted of God is worthy to be esteemed above all and is so by the Saints The chiefest and highest cause of any benefit shewed to us is not our selves but the name of God even his glory and the clear declaration of his own excellencies Ezek. 20. 9. 14. 22. Psalm 25. 1. Ezek. 36. 22. Reas. 1. The thing which induced God to make all things must needs be the cause of all other benefits bestowed after the creation now he made all things for himself and his own name for neither had they any being nor could they have any before and therefore could not be any moving cause to their own creation therefore neither of any other thing 2. All creatures are nothing and lesse then nothing in comparison of God therefore he could not by them be moved to work any thing but doth it for his own names sake Things mean and trifling are not fit to be the highest end of an excellent work God is most high and glorious and all creatures are lesse then nothing before him therefore himself must be moved by himself not by them chiefly to do any thing for them for as God hath no efficient material or formal cause at all but is to himself instead of all these because he is of himself so neither can he have any final cause but himself for if he have any other end then himself that is his own glory he were some way dependent upon some other thing which is impossible If it be objected How is it said then that God doth this or that for Abraham Isaac and Iacobs sake as often Moses presseth him in his prayers The Answer is he looks upon them still in subordination to his own name so that they are motives but in reference to his name and no otherwise He glorifieth himself and aimeth at his own glory in keeping covenant and promise with them Gods glory is the end of predestination both reprobation Prov. 16. 1. and election Ephes. 1. 5 6. of the creation and administration of all things Rom. 11. 36. of all benefits obtained in Christ 2 Cor. 1. 20. and should be of all our actions 1 Cor. 10. 35. Quest. Whether the infinite glory which God hath as God be communicated to Christs humane nature Answ. That being a creature cannot have that glory which is due to the Creator It is true Christ is infinitely to be glorified because he is God and man but not therefore his humane nature Our Divines distinguish between a glory meerly divine and a Mediators glory which is next to Divine far above all creatures Object Christ prayed for the glory which he had before the beginning Answ. Christ had it in decree and predestination and that was not Gods essential glory which is a property for he requires he may have it now which could not be if he had it from eternity We glorifie God not by putting any excellency into him but by taking notice of his excellency and esteeming him accordingly and making manifest this our high esteem of him There
in nummo aliter in Filio Augustine The Image of God in which man was created is the conformity of man unto God 1. In his soul. 2. In his body for his soul. 3. In the whole person for the union of both The soul of a man is conformable to God in respect of its Nature Faculties and Habits First In respect of its Nature Essence or Being as it is a spiritual and immortal Substance The Scripture witnesseth 1. That the soul of a man is a spirit Mat. 27. 20. Acts 7. 59. as appears by comparing the 1 Pet. 4. 19. with Heb. 12. 9. in Peter God is called The Creator of souls in the Hebrews The Father of spirits in the same sense 2. That it is immortal 2 Cor. 5. 8. Phil. 1. 21 22. 2 Pet. 1. 14. The Sadduces indeed denied the immortality of the soul this opinion of theirs began on this occasion Antigonus Sochaeus the Disciple of Simeon the just said We must not serve God for hope of reward or wages Hence his Disciples Sadok and Baithos took occasion to teach that there is no reward or punishment after this life whereas Antigonus meant that there ought to be in us so great love of the Divine Majesty and of vertue it self that we should be willing to serve God and ready to suffer any thing without looking for any reward or wages Reasons of its immortality 1. Because it cannot be destroyed by any second cause Mat. 10. 28. 2. Being severed from the body it subsists by it self and goes to God Eccl. 12. 7. Luk. 16. 22. 3. Because it is a simple and immaterial substance not depending on matter the minde works the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortal things and with a wonderful quicknesse searcheth after heavenly divine and eternal things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soul it self Because it is every good mans hope that it shall be so and wicked mans fear 5. The food of the soul is immortal 1 Pet. 1. 23. the evident promises of eternal life prove the soul to be immortal He that beleeveth in me hath eternal life and To day thou shalt be with me in Paradise Nothing can satisfie the soul but God 6. Man is capable of vertue and vice of immortal desires and affections 7. The souls of Adam and Eve were not made of any matter but came by immediate Creation in whom God gave a specimen what he would perpetually do with other men That is but a cavil that Solomon Eccl. 12. 7. speaks only of our first Parents See Dr Rainolds of the Passions c. 34. Children are called the fruit of their Parents body to note that they are only fathers of their flesh they have another namely God which is Father of their spirits S. Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have souls propagated no lesse then bodies Many collect the immortality of the soul and salvation of Iobs children because they were not doubled as the rest of his estate was The soul of man is as it were the breath of God God did not say of mans soul as of other creatures Let it be made Let there be a soul in mans body No but when he had formed the body he breathed the soul into him It was to note that the soul of man had a more heavenly and divine original then any of the other creatures that are here in this world Vide Bellarm. de Amis gratiae lib. 4. cap. 11. See Sir Walter Rawleighs Ghost lib. 2. per totum And Master Rosse his Philos. Touchstone Conclusion 2. The soul of man is conformable to God in respect of its faculties in its Understanding Will and Memory is like the Trinity 3. In the Qualities Graces and admirable endowments of it In the Understanding there was First An exact knowledge of God and all Divine things Col. 3. 10. Knowledge is a principal part of Gods Image by reason he was inabled to conceive of things spiritual and universal Secondly A perfect Knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practical part of his understanding in all doubtful cases He knew what was to be done 2. In the Will there was holinesse Ephes. 4. 24. God had the highest place in his soul his glory was his end His liberty then stood not in this that he could stand or fall a possibility to sin is no perfection Thirdly The image of God in our affections stood in four things 1. All the affections were carried to their proper objects Adam loved feared and desired nothing but what God had commanded him to love fear and desire 2. They were guided by a right rule and carried in a due proportion to their objects Adam loved not his wife more then God 3. They were voluntary affections he loved a thing because his will made choise of it 4. They were whetstones of the soul in acting From this Image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetnesse Mans body also after a sort is an Image of Divine Perfection Observe first The Majestical form of it of which the Heathens took notice by the structure of the body a man should be taught to contemn the earth which his feet tread upon and to set his heart upon Heaven whether his eyes naturally tend It was convenient for man to have an erect stature 1. Because the senses were given to man not only to procure the necessaries of life as they were to other living creatures but also to know 2. That the inward faculties may more freely exercise their operations whiles the brain is elevated above all the parts of the body Aquinas part 1. Quaest. 91. Artic. 3. he gives two more reasons there of it Secondly Gods artifice in it Psal. 139. 15. Thou hast curiously wrought me and I was wonderfully made Vide Lactantium de opificio Dei Materiam superabat opus of the basest matter dust God made the noblest creature Thirdly The serviceablenesse of every part for its end and use Fourthly There is matter of humiliation because it was made of the dust Gen. 3. 19. Iob 14. 18 19. 5. 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire look up but the Hebrew and Latine humble him bids him stoop look down Adams body was mortal conditionally if he had not eaten of the Tree there could be no outward cause of his death for Gods protection kept that off nor no inward cause because original righteousnesse was in his soul and for old age
the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
deliver our selves out of his hand and worthy to be subject to him in the lowest degree Thirdly The effects of this fear are most excellent 1. It interests him in whom it is to all the gracious promises of God for this and a better life it plainly proves a man to be regenerate and sanctified and to be Gods true childe and faithful servant 2. It worketh a great tranquillity of minde and a most setled quietnesse of heart it armeth the heart against all carnal and inordinate fear of other things Exod. 1. 17. Isa. 8. 12 13. Luk. 12. 4 5. and strengthens against all temptations There is a double fear 1. Of Reverence a reverent respect to God this is kept up by considering Gods Attributes discovered in the Word Psal. 16. 8. Iob 31. begin Isa. 6. 3. Exod. 23. 11. Hab. 3. 16. 2. Of caution or circumspection in our conversation This is stirred up by considering 1. The strictnesse of the Law Psal. 19. 9. it condemns not only acts but sinfull lusts and motions Psal. 119. 96. 1 Cor. 2. 3. 2. The sad fals of the Saints when they have laid aside the fear of God Peter fell by a damsels question There is a servile fear of God as a Judge and a filial fear of him as a Father the one is ne puniat the other ne deserat Aug. Courage or Boldnesse It is a passion quite contrary to fear which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse Saul David and Davids worthies Ionathan Caleb and Ioshua were couragious A godly man is bold as a young Lion Be of good courage Be strong saith God to Ioshua Caleb and Ioshua would have gone up to possesse the Land notwithstanding the strength of the Canaanites There is a double Resolution 1. In sinne and iniquity Ier. 18. 12. The devils are consirmed in wickednesse 2. In the truths and wayes of God Dan. 3. 18. This is an almighty work of Gods Spirit whereby a Christian is able to do and suffer glorious things for God and his cause Dan. 1. 8. Act. 21. Nehemiah Esther Athanasius Luther and others were thus couragious There is boldnesse with God that flows from innocency Iob 11. 15. and that flows from slattery a boldnesse that ariseth from a seared conscience Deut. 29. 19. and from a reprobate conscience Heb. 6. 1. Iohn 14. 17. It must be well ordered First For the Object of it it must be exercised against all sorts of evils Natural which may come upon us in the way of our calling and duty as David used courage against Goliah 1 Sam. 17. 34. Ionathan against the Philistims and Esther against the danger of death the Judges of Israel were couragious and Paul in his sufferings and chiefly Christ Jesus when he set himself to go up to Ierusalem and to bear the curse of the Law It must be withdrawn from unfit objects we must not be couragious against Gods threats nor great works as thunder nor against our betters nor against the evil of sinne and damnation To be bold to do evil and to despise Gods threats is hardnesse of heart This was the sinne of the old world and the Philistims when the Ark came against them and of Pharaoh Secondly For the measure of our courage it must be alwayes moderate so as to resist and bear such evils as do necessarily offer themselves to be resisted and born not to provoke danger 2. It must be used more against publick enemies and evils then private and against spiritual evils then natural we must resist Satan strong in the faith Motives to true Christian Courage 1. It is both munimentum the armour of a Christian and ornamentum the honour of a Christian. 2. Consider what examples we have in Scripture of this vertue Moses Exod. 10. 26. Ioshua Daniel Esther Peter Paul Means of getting Courage 1. See your fearfulnesse with grief and shame and confesse it to God with sorrow for in the acknowledgement of the want of Grace begins the supply thereof 2. Consider of the needfulnesse worth and excellency of this Grace 3. Beg of God the Spirit of Courage 4. Take heed of self-confidence Heb. 11. 34. Frustra nititur qui non innititur Bern. Remember Peter and Dr Pendleton In the last place I shall handle some compound affections Anger Reverence Zeal It sutes well with Gods Attributes and his Dispensations that we should Love Joy and be confident and yet fear Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice on which we are to exercise different affections His Dispensations also are various as there is a fatherly love so there is ira paterna Deut. 26. 11. Jude 11. See Phil. 2. 13. Of Anger Anger is a most powerful passion and hath by an excellency engrossed the general name of passion to it self The most usual name used by the Hebrews to signifie Anger is Aph which signifies also the nose and by a Synecdoche the whole face either because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned The Grecians used two names to expresse this affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine it is called ira because it maketh a man quasi ex seire as it were to go out of himself Ira furor brevis It is the rising of a mans heart against one that behaveth himself amisse to punish him It is a mixt affection compounded of these three affections Hatred Desire Grief 1. There is hatred in pure just and innocent anger of the sinne and fault principally and a little for the present of the faulty person but in corrupt anger of the fault little or nothing of the person most of all 2. There is Grief in pure anger at the dishonour done to God in corrupt anger at the wrong done to ones self or his friend 3. There is desire in pure anger of using means according to our vocation of bringing the party to repentance and hindering the infection of the sinne in unjust anger of revenging our selves upon the party and delighting in his smart therefore it is so violent a passion because it is composed of those three all which affections are fiery It is easie to perceive all these three concurring in every angry person Therefore such as are in love or in pain or in sorrow or hungry in deep studies are very teachy and soon moved to anger for in all these there is an excessivenesse of some one or two of these passions whereof anger is made and therefore anger is soon provoked seeing that these will soon breed a third as wood and fire will cause a slame with a little blowing The formal cause of it is when any thing is highly esteemed by us and that is contemned by
Arrow against Idol ch 5. Rom. â— John 9. 2 Cor. 12. 21. Imagines primò inter privatos parietes usurpatae gratitudinis ergo teste Eusebio postea in templa etiam introductae memoriae causa tandem degenerarunt in adorationis objectum Chamierus See Dr Hill on Prov. 23. 23. Vetus concilium Elibertinum decrevit ne quid quod colitur à populo pingeretur in templis Vetus pater Epiphanius ait esse horreudum nefas non ferendum flagitium si quis vel pictam quamvis Christi ipsius imaginem excitat in Templis Christianorum isti imaginibus statuis quasi sine â—llis religio nulla sit omnia templa sua atque omnes aâ—gulos compleâ—â—runt Mocket Apol. Eccles. 4. Altingius in his Exegesis of Anglic. The Augustane Confession p. 94. saith Images are by no means to be tolerated in Temples Vide etiam controv de caeremon tertiam Iudâ—i hodie à Christiana religione alâ—â—nores sunt quod vident in Templis Papisticis ad cultum prostare sculpâ—â—lia Huâ—t Iesuit pars secunda de natura Eccles. rat â—erâ—â—a Imagines Pontificiorum quibus exprimere voluit S. Trâ—nitatem cum pingunt vel unum virum cum tribus vultibus vel virum bicipitâ—m auâ— bifrontem addlié columbá vel Patrem depingunt effigie viri senis Filium invenis vel agni Spiritum Sanctum columba non tantum incptae monstroâ—ae sed etiam Deo ignominiosae sunt contra expressum Dei mandatum efformantur atque habenâ—ur Hominius Disputat 37. De imaginibus Deut. 4. 15. As if he should have told them that he on puâ—poâ—e did not appear to them under any visible form or similitude least they should represent him by that form and under it worship him which he so much warneth them of in that place Mr. Shermanes Greek in the Temple Vide Grotium in loc * Aaron errantipopulo ad Idolum fabricandum non consensit inductus sed cessit obstrictus â—ec Solomonem credibile est errore putasâ—e idolis esse serviendum sed blanditiis foemineis ad illa sacrilegia fuisse compulsum Aug. de civit Dei l. 14. c. 11. Non Assumes nompe in os tuum Id autem fit non tantum proprio Dei nomine expresso sed etiam quovis vocabulo quâ— Deus intelligitur Grotius in Exod. 20. In vanum id est non pejerabis Grotius in loc also sic Wolkelius alij Sed latiùs patet hoc prâ—ceptum quà m ut ad juramentum restringi debeat Cartw. in loc Vide plura ibid. Lo tissa ad verbum non feres verbum Nasa valde latè patet varios habet significationes quae tamen omnes videntur deductâ— Ã significatione â—â—vandi tollendi seu elevandi Quia non ca quae tollimus aut levamus iâ— altum prius sunt assumenda aut capienda hinc etiam in significatione assumendi aut usurpandi accipitur quâ— significatione in sermone prophetia jurejurando accipi solet imò aliquando sine ulla adjectione sumitur hoc verbum pro jurare uâ— Isa. 3. 7. jissa bajom hahu ad verbum assumet in die illo id est jurabit ubi supplent manum attollet manum quod in juramento siebat Gen. 14. 12. Hic assumere nomen est usurpare nomen Dei jurando Deus enim vult ut in juramento in nomen ipsius invocetur unde illud tam saepè repetitum jurabis per nomen meum Deut. 6. 13. 10. 20. Isa. 48. 1. Rivetus in Decalogum Schem Jehovae nomen Domini accipitur in Scriptura pro Deo ipso pro notitia ejus qua inter homines celebratur ac pro omni eo quod de Deo dici potest Aequivalent autem ista invocare nomen Dei Deum invocare jurarâ— per nomen Dei per Deum jurare quod tamen fieri non potest nisi usurpato alique nomine quo Deum significaâ—â—us aut signâ— aliquo quod vicem nominis gerit Id. ibid. Lascavi in vanum vel frustra sic vulgata ut LXX Schave apud Ebraeos sumitur pro re vana aut nihili pro eo quod est gratis aut frustra Saepe non pro mendacio Hic retinemus significationem generalem Non jurandum aut usurpaudum nomen Domini ubi necesse non est minus includit majus si frustra non â—it usurpandum nomen Domini multo minus falsó Eadem enim est vis vocis quae apud Latinos vocabuli vani quod tam pro mendacio quam pro re levicula accipi solet Sequitur comminatio prohibitioni addita lo jenakeh non absolvet non innocentem judicabit ad verbum non mundificabit eum qui nomen ejus in vanum usurpaverit non sinet impunitum quo verbo plus significatur quam prima facie videtur est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebraeis familiaris qua plus intelligitur quam dicitur LXX vocem Ebraicam expresserunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est non mundabit seu non habebit pro mundo neque impunem dimittet sic Deut. 5. 11. hoc est gravissime punies 2 Reg. 2. 21. Rivet ubi supra Rom. 1. 9. 2 Cor. 1. 23. Chap. 1. Iuramentum est Dei attestatio ad veritatem sermonis nostri confirmandam Calv. Instit. l. 2. c. 8. 1 Kings 2. 23. Iuramentum est asseveratio religiosa de re possibili licita cum veri Dei invocatione facta quâ petimus ut sit testis dictorum fallentes puniat D. Prid. conc 5. de Religione juramenti Iuramentum est duplex 1. Asseâ—torium quod praecipuè fidem facit de re praeterita aut praesenti ut aliquid credatur 2 Cor. 1. 23. 2. Promissorium quod prospicit futura ubi ad faciendum vel â—mittendum aliquid nosmet ipsos astringimus 1 Sam. 14. 44. Id. ib. Usitatissima ceremonia est ut quis jurando manum in coelum tollat Dubium non est quin hoc ritu protestetur se jurare per eum qui in coelis regnat quique è coelis potest se si menâ—iatur graviter punire Zanch. de Decalâ—go Ritue à Iudaeis observatus ille est ut juraturi super librum legis aut tale aliquid quod sacrum erat manum ponere tenerentur at hunc librum non nisi dignum idoncum hoc est summa religione scriptum paratum non vitiatum proponunt quo in suis Synagogis utantur omne aliud juramentum qualecunque sit quavis forma expressum rident ac pro nihilo ducunt unicum hoc legitimum agnoscunt venerantur Filesac Sâ—lect l. 2. c. 4. In judgement discreetly when the cause is found weighty the doubt difficult and an Oath necessary that belongs to the Person In truth sincerely when the matter is well known to be so that belongs to the Matter In righteousness honestly that justice may be fulfilled that belongs to the End Ad bonum usum juramenti