to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and
actions of a regenerate man VI. The form of them is their agreement with the precept of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 that must needs be sin which deviates from the Law VII Therefore those are not good works which are conformable te the commandments of men and not of God Isa. 29.13 Matth. 15 9. In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed than by the Law is required IX This opinion is grounded upon their conceit of Councels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater than legal obedience and therefore meritorious They say such Councels may be seen Mat. 19. v. 11. where they teach that the counsel of single life is not contained within the command and. ver 21. where they say that to the young man a-counsel was given not a coÌ„mand that he should sell his goods and give them to the poor and then follow Christ and 1 Cor 7. where they say that the single life is counselled But this opinion of Councels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of councels is preferred to the fulfilling of the Law 2 Because if no man is able to fulfill the Law much less able is any man to fulfil that which is heavier than the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of Councels which do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Matth. 29.11 Single life is not only counselled but commanded two conditions being required 1. If the kingdom of Heaven doth so require it 2. If any be assured that he hath the gift of continency so ver 2.1 It is not a counsel but a command that is given to the young man that his hypocrisie might be unmasked who bragg'd that he was able to fulfil all the Law And 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient for the difficulty of those times Now I pray what is more consonant to Gods Law than to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and our Neighbors edification We are taught Matth. 5.16 that we must study to do good works both for Gods cause and our Neighbours Let your light â—o shine before men that they may see your good works and glorifie your Father which is in Heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith â—ustification and Sanctification whence Iohn saith He that doth well is of God 1 Ep. 3. v. 10. XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corrupt on whence appears the vanity of the School-nens Doctrine concerning merit of congruity condignity they ascribe that to the works of an unregeneâ—at man before the first grace but this to his works done after the first grace is received I hat they call the merit of congruity because it is fit or congruous that reward begiven to him that worketh virtuously this they call merit of condignity because there is a proportion between the merit and the reward of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and their necessity neverthelesse XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrin is not thwarted by those places iâ— which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand For in those places is understood not so much perfection it self as the desire of it and the perfection of parts rather than of degrees or their sincerity integrity are meant whereby the faithfull though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our half perfect works and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good workes are necessary by the necessity of precept and of the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the study of good works through al the Scriptures is most severely injoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause or the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions as exprest in the following distich Da tua 1 sed quae non 2 debes propoâ—tio 3 adsit Non aliter meritum diâ—eris esse tuum 1. If they were our own 2. If they were not due 3. If they were proportionable to lâ—fe eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2 We are bound to do them so that is we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues and Works pertaining to the whole worship of God and to the Decalogue VErtue or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or of the Will The vertues of the Understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal.
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
Son is from the Father the Holy Ghost is from the Father the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The Trinity of the Persons takes not away the unity of the essence for there are three persons but one God Deut. 6.4 Hearken Israel the Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son VIII The unity of the three persons in the Trinity consisteth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the identity of substance 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In equality 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coherence or cohabitation IX The identity of substance is by which the three persons being co-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in general THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal those are essentials which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God As understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity Such are Predestination Creation and the like which have relation to Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Son and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of Redemption But the Holy Ghost is called the Sanctâ—fier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the persons This axiome follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the effect it self which is produced Gods operations which have reference to outward objects are either immanent internal or transient external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the decrees of God are such kind of operations so far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin Gods very essence II Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Diâ—vine essence and as in God essence and actual being are not different so in him wil and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is â—alled the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine Will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
antecedent will And 't is a conditional will because Gods precepts prohibâ—tions con mi. nations and promises have the condition of obedience and disobedience annexed Lastly his revealed will because it 's daily set forth in God's word This distinction of the will is duely to observed left we shâ—uld imagine that there are in God either really different or contrary wils III. What things are done against the will of God are not done besides his will For many things may be done against his revealed will which notwithstanding are consistent with his secâ—et will or will of his good pleasure God by his revealed will desired not mans fall but most severely forbad it yet he did will and decree the same by the will of his good pleasure as it was a meanes for maniâ—estation of his glory IV. Therefore by the decree and will of God good and evil comes to passe good by efficiency Evil by permission V. Yet the decree or will of God is not the cause of evil or sin although what God hath decreed necessarily comes to passe For when evil is decreed by Gods will not effecting but permitting it this decree of God is not the cause of evil neither again is the will of God the cause of evil because his decrees are without repentance and unavoidable for they come not to passe by the necessity of coaction bâ—t by the necessity of immutability VI. The necessity of Gods decrees takes not away the liberty of the rational creature The reason iâ— because there is no necessity of coâ—ctions but of immuâ—ability The fall of Adam if we look upon Gods decree came to passe necessarily In the mean while Adam sinned freely being neither coâ—manded nor constrained nor foâ—ced or moved by God but rather most severely admonâ—shed that he should not sin VII Nor doth this Necessity take away Contingencie in the second causes For many things are not contingent in respect of the second causes which in regard of Gods decree come to passe necessarily VIâ—I No moving or impulsive cause can be given of Gods decree except Gods most free will and good pleasure XI The chief end of Gods decree is his own glory X. Gods decree in it self is one and most simple neither is there priority or posteriority in it XI But in respect of the things which are decreed is so distinguished that in what manner or order they come to passe God is said to decree them that they should thus come to passe These are idle questions whether God decreed this or that first VVhether he first ordained the end or the means For whereas the decree of God in it self is one a most simple action there is neither priority nor posteriority in it but it is distinguâ—shed only in regard of the things which are decreed in which respect we say that God 1. Decreed to create man 2. To bestow his Image upon him but so that it might be lost 3. To permit his fall 4. Of those who were to fal some he decreed to leave to themselves and others he appointed to raise and to save them eternally CHAP. IV. Of Predestination GOD's Decree in respect of the Creatures is either general or special The general Decree is that by which he appointed to declare the glory of his power wisdome and goodness in the creation and conservation of all things The special Decree called Predestination is that by which he appointed to manifest the glory of his grace mercy and justice in the Election and Reprobation of the reasonable Creatures The RULE I. Although Predestination in the mind of God be one and a most simple act yet by reason of the weakness of our understanding it is distinguished into that Predestination which decrees the end and that which decrees the means II. He that is predestinate to the end is predestinate also to the means Predestination is either of Angels or of men The Predestination of Angels is that by which God appointed to save etenally some of them in their first happiness that in Christ their head but to leave others to themselves and to punish them eternally for deserting their station voluntarily and this for the manifestation of the glory of his grace and justice The Predestination of men is that by which God appointed out of the race of mankinde created to his Image but falling into sin voluntarily to save some through Christ eternally but others being left to themselves in their own misery to damn eternally and that for the manifestation of the glory of his mercy and Justice The parts then of this decree are two Election and Reprobation The RULES I. Predestination is a decree partly absolute partly not II. It is absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free-will Fore-seen Faith or Holinesse is not the cause of Election for man was not elected becaus he was to believe but therefore he believeth because he was elected Act. 13.28 And they believed so many as were ordained to life eternal Neither are we elected because we were to be holy but that we might be holy and unblamable bâ—fore him through love Eph. 1.4 Neither is foreseen smâ—the cause of Reprobation for so we should be al reprobates but that God according to his most free good pleasure hath done what he did is manifest by that Luk. 12.23 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he wils he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution VI. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decrees of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice oâ— just indignation but towards him that is a sinner 2. But because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but aâ— necessary condition of the matter or object for though it be not the cause of reprobation yet it is the cause of reprobability or why man should be reprobated Foâ— Reprobation and repâ—obability diffeâ— as the act and possibâ—lity All men are reprobable or 〈◊〉 liable to Râ—probation for sin but all are not therefore actual Reprobates VI Reprobation then presupposeth 1 The decree of mans Creation Of the donation of Gods Image upon him which Image was to be lost 3. Of the permission of mans
fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right God reprobates man which is his Creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the material cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the Glory of his mercy and justice But to the third from the cause impulsive because so it pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump maks Vessels of such different conditions it is answered from the end because there be different uses of these Vessels in the house If again it be demanded why out of one piece of the lump a Vessel of honour is made and out of the other a Vessel to dishonour it is answered from the cause impulsive bâ—cause it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 1.4 5. because by him we were to be saved The decree of saving us is called Predestination to the end but the decree of bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience Predetermination are sometime taken for the same yet for understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he fore-knew those he predestinated that they might be confoâ—mable to the image of his Sonne c. XI They are altogether foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation aswel aâ— Election Esa. 41.9 I have chosen thee and not cast thee away Mal. 1.2 Iacob have I loved and I have hated Esau. Rom. 9.18 He wil have mercy on whom he will whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess. 5.9 God hath not appointed us to wrath but to salvation 2 Tim 2.20 Vessels to honour and to dishonour Jude v. 4. For there are certain men crept in which were before of old ordained to condemnation· XII As Christ is the cause nâ—t of Election but of Salvation so infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amiss for damnation is not the end but the means of execution of which mâ—n by his voluntary disobedâ—ence hath made himselfe guilty XIV For undâ—rstandings sake two â—cts are made of Reprobation to wit The denial of undeserved grace which is called Preterition and the ordaining to dâ—serve punishment which is called predamnation XV. In the trial of our election we must proceed analytically or by the way of resolution from the means of Execution to the decree beginning from our Sanctification Thus syllogistically whosoever feels in himself the gift of sanctification by which we die to sin and live to righteousnesse he is justifi'd called or endowed with true faith is elected But by the grace of God I feel this therefore I am justified called and elected XVI But this is a diabolical argument If I am elected there is no need of good works if I be a Reprobate good works are needlesse For first it is not the part of a Christian to say Either I am elected or reprobated but rather to make trial of his faith as the means of election 2 Cor. 13.5.6 Prove your selves whether you are in the faith examine your selves know you not your own selves how that Iesus Christ is in you except you be reprobates But I trust that you shall know that we are not reprobates 2. This syllogism disjoyns things subordinate and conjoyns things in consistent For good works are subordinate and not to be separated from election for they are the means of its execution and of our assurance thereof But to be a reprobate and to do good works are things inconsistent CHAP. V. Of the Creation HItherto of God's internal works His external are these which are without the essence of God and these are two to wit the Creation the Government or Gods actual providence Creation is that by which God produced the world the things therein partly out of nothing and partly out of matter unapt naturally for that production for the manifestation of the glory of his power wisdom and goodness The History of the Creation is â—xtant in Genesis c. 1. 2 The RULES I. Creation is not onley a production of something out of nothing but also out of matter altogether unapt for such production naturally II. The work and honour of Creation belongs to God alone and not to Angels or any other creature III. Creation is a transition from the Possibility to the Act not of the Creator but of the Creature IV. That possibility is not private but negative Because the matter of creation is naturally unapt to that which is created out of it For example there was no aptitude or disposition in dust to mans body which was so artificially and miraculously produced thence V. There was no accession of perfection in God by creating the World neither did he create it that he might be bettered or perfected by it but that his goodnesse might be communicated to the creature VI· Creation is either of the Species with all the Individuals so the Angels Stars Elements were created together Or of the Species with some Individuals only having an innate power of propagation VII A more particular knowledge of the Creatures we leave to Natural Philosophers it shall suffice in this place to handle them according to each Days production VIII The first day of the Creation is famous for three works 1. For the production of Angels with highest Heaven called the Heavens of the
with natures work IV. Mans soul is immortal not simply as though God could not annhilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are realâ—y different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organical as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former appears not when the body is corrupted but these without the help of the body can exercise themselves and appear when the body is destroyed VII Liberty from coaction is an essential property of the will Otherways the will were no will CHAP. VI. of Gods actual Providence GOd's actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I To deny this Providence is to deny God himself II. Actual Providence differs from eternal as the execution from the Decrees III. As in God's eternal â—rovidence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods providence takes not away but establisheth the second causes VI. What things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondaâ—y causes but the Christian fate makes a subordination of the second cause to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which belong the preventing concomitant and subsequent assistance of Divine power X. Evil things are ruled by an actual permission and so they are permitted directed and determined XI Gods Providence remaineth ordered and undefiled even in those actions that are disordered and sinfull For in evil actions two things are observable the action it self and the irregularity thereof The action it self as all naturall motions is performed by Gods effectuall operation but the irregularity or vitiosity comes to passe by Gods actual permission For sin is ordered 1. By permitting it 2. By determining and containing it within its bounds 3. By directing it to a good issue Now God cannot be said to be author of sin by any of these wayes Not by producing the matter of it or the natural action for as there is one cause of the horses motion another of his halting even so it is one thing to be the cause of the action and another thing to be the cause of the adhering vitiosity Not by permitting the evil action because God is not forced by any law to hinder sin Not by determining it for as he who quenches a fâ—â—e that it may not spread further is not the cause of the fire so he that setteth bounds to sin is not the cause of sin Not by directing it to a good end for as it is a main skill to prepare wholsom Medicines out of venomous creatures so it is the glory of God to create light out of darkness good out of evil Hence it is apparent how frivolous their device is who that they might vindicate God from any contagion of sin they flie to a bare and idle permiâ—sion of sin XII Though the Scripture ascribes many times the same action and the same work to God to the devil and to wicked men yet sin cannot be in any wise imputed to God In this case we must not have recâ—uâ—se to a bare permission but we must give an estimate of these actions according to their scope and end for in one and the same action God hath one purpose Satan another and wicked men another Iob's affliction is imputed to God God gave saith Job and God hath taken the same is ascribed to Satan to the Sabaeans also and Chaldeans but according to the end we must judge of each of them â—t was Satans purpose to make Iob despair It was the Chaldeans intent and Sabeans to enrich themselves by plundring that holy man but God determined to try and make manifest the faith of his servant So in the crucifying of Christ it was Pilates purpose to continue in the favour of Caesar and of the Jews the Jews drift was to satisfie their desire with hatred and revenge but Gods end was to redeem mankind Hence they are said to do nothing but what the hand and counsel of God had determined Act 4.28 XIII The hardening of the wicked is ascribed to God as a most just Iudgment so as God can neither be blamed as faulty nor can the wicked be axcused The wicked are in this inexcusable because God onely hardeneth those who harden themselves neither doth he harden the soft hearted but in his just Judgment he increaseth the hardnesse of them who were hardened before Now they hardened themselves by abusing those graces which should have softned them I. Gods long suffering Rom. 2.4 5. Or dâ—spiâ—est thou the riches of his bounty patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thy hardnesse and heart that cannot repent heapest unto thy self wrath II. Gods Word 2. Cor. 2 15. For we are unto God the sweet savour of Christ in them that are saved and in them which perish to the one we are the savour of death unto death to the other the savour of life unto life III. Gods correction rod by which as an Anvil they are made harder Ier. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to return For this reason then are they most justly hardned by God who harden themselves who so often said of Pharaoh I will hold I will make obstinate I will harden his heart For not only doâ—h he harden by permission but also 1. By letting loose the bridle with which he held in their exorbitant lusts Rom. 1.24 He dilivered them up to their own lust and v. 28. God gave them up to a reprobate mind II. By delivering them to Satan as to a Hangman 1 King 22.21.22 And there came forth a Spirit who stood before the Lord and said I will perswade him to wit Achab and the Lord said to him where with And he said I will go forth and I will be a lying spirit in the mouth of all his prophets
how great evil and misery he brought upon himself VI. The happiness of man being yet in his integrity consisted chiefly in the Image of God VII The soul is the principal subject of this Divine Image the body is the secondary so far forth as the operations of the soul do manifest themselves in it VIII The gifts of Gods Image were partly natural partly supernatural IX The natural gifts were the simple and invisible substance of the soul with its faculties the intellect and will X. The supernatural gifts were the clearness of the understanding the liberty and rectitude of the will the conformitie of the appetites and affections the immortality of the whole man and dominion over the inferior creatures XI Such was the clearness of Adam's understanding that he knew all natural things which had a possible existence in the first principles which are of themselves known An excellent proof of this was shewed by Adam when he gave every creature its name according to its nature Gen. 2.20 XII The will was free indifferent to good or evil so that man might have persevered in uprightness if he had pleased he received power if he would but not wiâ—â— and power There is a fourfold liberty of will according to the fourfold state of man In the first man the will was free to good or evil In man lapsed the will is only free to evil In man regenerated or in the state of grace it is free from evil to good by the grace of God but imperfectly In the state of glory iâ— shall be free from eviâ— to good perfectly In thâ— state of innocency he could not sin In the state of misery he cannot but sin In the state of grace sin cannot reign in man In the state of glory he cannot sin at all XIII The inferiour appetites and affections agreed with reason XIV Man even in respect of his body was immortal but not simply as though his body being composed of the elements could not be resolved into its principles but by Divine Covenant not as though it could not die but because it had a possibility not to die XV. Mans dominion over the inferiour creatures was not onely intire in respect of possession but milde also and gentle in respect of use and execution XVI That labour which was injoyned to Adam to keep and dresse Paradise was not toylsome but most pleasant CHAP. IX Of the fall of our first parents the beginning of Mans misery SO much concerning the government of Man in the state of innocency· The government of Man in the state of misery is whereby God in his just Judgement hath subjected Man to divers miseries who of his own accord fell into sin This state of Man consisteth in sin and in the miseries which follow upon sin Sin is a transgression of the Law or whatsoever is repugnant to Gods Law 1 Joh. 3.4 Under the name of Law in this place are understood both things commanded and things prohibited in the beginning proposed to man as also the Law of nature printed in his heart But concerning the restoring and enlarging of the Law after the fall we are to speak in its own place The RULES I. By sin is meant either the subject of transgression with the transgression it selfe in the concrete or the transgression alone in the abstract II. The definition of sin by thought word and deed is too narrow For so it is defined by the Pontificians but as it shall appear afterward this definition belongs nothing to original sin III. God cannot be called the author of sin without blasphemy IV. One and the same thing in a divers consideration may be both sin and the punishment of sin Sin is either primitive or derivative Primitive is the disobedience of our first Parents whereby they transgressed Gods Commandement concerning the Tree of Knowledge of good and evâ—l The RULES I. Neither God nor Gods Decree nor the denial of special Grace nor the permission of sin nor the stirring up of natural motion nor finally the government of that sinne were the causes of Adam and Eves transgression Not God because he most severely prohibited the eating of that fruit Not his Decree because that infers a necessity only of immutability not of coaction neither doth it force any man to sin Not the denyal of speciall Grace by which man should continue in his integrity for God was not bound to give that grace to man which he gave him for he received possibility if he would although not a Will to that possibility Not the permission of sin for he was not bound to hinder it as before pag 58 Not the stirring up of naturall motion because motion of it self is not sin Not the government of his fall because to turn evil into good is rather to be the author of good than of evil II. God did both will and nill the first Sin He nilled it so far forth as it was sin he willed decreed it as it was a means of manifesting his glory mercy and justice III. The Procatertical or external cause was the instinct and perswasion of Satan that subtile Serpent IV. The Proegumene or internal cause was the will of man of it self indifferent to good or evil but by Satans perswasion bent to evil V. There be certain degrees of that sin by which Adam fell from God not at once but by little little viz. 1. Incogitancy and curiosity of Evahs talking with the Serpent her husband being absent 2. Incredulity by which she began by degrees to distrust God and to give assent to Satans lies who called in question Gods good will towards man 3. An inordinate desire to the forbidden fruit and an affectation of divine glory 4. The fact it self 5. The seducing of Adam and an inordinate affectation raised in him also VI. If you consider the parts of this sin you may justly call it the transgression of the whole Law of Nature For man sinned by incredulity diffidence ingratitude idolatry whereby he fell from God and of himself indeavoured to make an idol of himself by contemning Gods Word by Rebellion Homicide Intemperance Theft by laying hand on that which was anothers without the owners consent by assenting to false witnesse Lastly by an ambitious affectation of too high an honour yea of that glory which belongs onely to God whence the definition of this sinne by Intemperance Ambition or Pride is too narrow VII Therefore with the blessed Apostle we rightly call this sin a transgression an offence and disobedience Rom 5.14 18 19. VIII Adam in this business is to be considered not as a private but as a publique person and consequently as the Parent head and root of all mankind IX VVhatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it self and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity so Adam lost that felicity for himself
that God hath separated onely one day of seven for Divine worship 2. In that he goeth before us by his own example The promises are in Isa. 56.2 c. and 58.13 IV. The matter or object of this sanctification is the Sabbath or seventh day in the Iewish Church to which succeeded the first day called in Scripture from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptism the day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or Moral and that which is Typical or Ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jews from gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Ioh 20.19 and 26. By the example also of the Apostolical Church Act 20. 7. 1 Cor. 16.2 Rev. 1.10 VI. The form of Sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposite to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Lu. 14.5 Which of you having an oxe or â—n asse fallen into a pit will not take him out on the Sabbath day The Macchabes knew this 1 Mat. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.27 IX On the Sabbath those works must be done for which that day was appointed to wit to repare to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XIâ— The spiritual end peculiar to the Iews was 1 To shadow out to the Iews that rest which they injoyed in the Land of Canaan after their toylsome labours in Egypt troubles in the desart That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sin and the works of the flesh XIII But now the spiritual end of it is 1. that the Congregation may be seen and that the faithful may flock together into the Church as into the Ark of Noah 2 That by meditating on this new birth of the World and on Christ's resurrection we might praise God our Creator and Redeemer 3 That by our rest from labour we might be admonished of our rest from sin 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a thâ—ee-fold Sabbath a tipical and ceremonial yet but tempâ—rary onely a spiritual but onely begun here and a heavenly or eternal Xâ—V The Sanctification of the Sabbath belongs to all chiefly to Magistrates Pastors The Magistrate by the example of Nehemiah must take care that the Sabbath be not wantonly abusâ—d Neh. 13.15 c. The same also must so moderate the strict obsâ—rvation of that day when need requires that there be regard had to Charity by the example of the Macchabees 1 Mac. 2.41 and Constantine the Great who in extream necessity permited Husband-men to follow their Country woâ—k XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessity Col. 2.6 Let no man condâ—mn yâ—u in meats and drinks oâ— in respect of a Holy day or of a New Moon or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neâ—lected when no regard is had of it or in some respect when it is spent meerly by ceasing from our own works and consequently in idleness omitting those works for which the Sabbath was made of which in the nineth Rule or these works are performed but perfunctoriously without any inward and mental devotion which kind of Sabbath is deservedly called hypocritical See Isa. 1. â—3 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sins 3. â—n idolatrous works Such a prophanation is a most grievous sin Exod. 31.13.14 Num. 15.35 Neh. 13.16 Ier. 17.27 CHAP. VIII Of Vertues or Works belonging in general to the Commandments of the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues works of the second Table Of which worship we are to speak generally and particularly To the mediate worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himself or towards his neighbour towards himself is whereby each faithful man next to God loves himself seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph 5.29 No man ever hated his own flâ—sh but rather cherish thâ—t Phil. 2.12 Work out your own salvaâ—ion with fear and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebell against God and run headlong to their own ruine but the sin of self-love is found in them who being too much drunk with love of themselves not only despise their neighbour in respect of themselve but alsâ— love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Râ—v 12.11 And they loved not their loves unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I The efficient cause of this love is God the Father in the Son through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or root is Faith working by love Gal 5 6. III. The matter or subject of it is our neighbour that is every one to whom we owâ— duty or ayde Luke â—0 36 3â— IV But chiefâ—y w◠〈◊〉 love those that are of the houshould of Faith Gal. 6.13 For we are tyed to them both in a natural and spiritual tye Eph. 4 1 2. V. Nor in this case must we exclude our enemies
hope as it is a verâ—ue we have spokâ—n before 1 Cor. â—3 7 Love suffereth all things believeth all things hopeth all things c. Phil. 1 7. To this is opposite disordered hope when we place more trust in our selves and neighbours than is fit Jeâ— 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves or others Prov. 14 8. The wisdome of the 〈◊〉 to understand his way To this is opposite disordered fear whereby man fears himself and others too much Mat 10.28 Fear not them that can kill 〈◊〉 body c. Ordered anger is whereby we are offended or displeased with our selves or others upon â—ust cause yet moderately and with hope of amending Ephes. 4.26 Be angry but sin not To this is opposite inordinate anger whereby we are incensed upon light causes or more than is fit or when we intend private revenge Jam 1.20 For the wrath of man worketh nâ—t the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devill and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires lusts Prov. 6.25 1 Cor. 10.6 Gal. 5.16 â—6 Col. 3.5 1 Thes 4 â— 2 Because he that is given to lustâ— loves nor God 1 Ioh 2 15 16. 3 Bâ—cause lusts in regenerate men aâ—e hatefull 2 Gal. 5.16 17. 4. Because they stir up the wrath of God Col. 3. v. 5 6. 5. Because the Apostle furnâ—sheth us with the whole armour of God against them Eph 6 Invisible lusts are oveâ—come by us saith Austin 6. Because the fiâ—e of lusts is most huâ—tfull and breaks out into most sad events Scâ—ipture is full of examples there was never yet any sin committed which did not spring â—â—om evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idleness and sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soul with intemperance covetousness and such like vices There are three deâ—rees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of Iames helps c. 1.14 c. Every man is tempted when he is drawn away of his own lust and enâ—iced then when lust hath conceived it bringeth forth sin and sin when it is finâ—shed bâ—ingeth forth dâ—ath We must then first resist suggestions thoughts which are either ascending from the fewel of concupâ—scence or descending beâ—ng suggested elswhere the fiâ—st are not without sin the latter are not sins being cast in by Satan if so â—e we let them passe and entertain them not But if we cannot avoid the first degree let uâ— shun the second lest we come to cherish evil thoughts with delight But we must chiefly beware of the third degree that we give not our assent For the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid wâ— beseech God the Father in his Sonne through the holy Ghost to which one God in Trinity he praise honour and glory for ever and ever Amen FINIS * A. R. Divinity is more speculative than practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciâ—nces because the end of it is beatitude to which the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the chiefest of all Causes not only as He is known by his effâ—cts but as He is known in himself also * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come to know the end and media of Divinity and out of which all the precepts of Divinitâ— are concluded But there is another principle of Divinity which is called principium effendi that is God * A. R. The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of nâ—gation we know what he is not rather than what he is 5. By way of eminenciâ— we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gaâ—her there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnessâ— c 〈◊〉 From the possibilities and contingencies that are in all things we inferre there must be one cheif necesssary entity * A. R. There is no composition in God neither Physical nor Logical nor Metaphysical because in him there is no priority nor posteriority as in composition where the compositum is posterior to the parts compounding 2. In composition there is act and possibility but God is all act 3. In composition the parts differ from the compositum but in God there is no difference 4. There is no composition in the form but God is a most simple form 5. Whatsoever is compounded hath a cause of that composition but in God there is no cause * A. R. Whereas to understand is to comprehend the thing understood God doth not properly understand that is comprehend himself for so he should be less than himself but he understands himself negatively that is he is not ignorant of himself * A. R. There is in God a twofold power the one absolute the other ordinary by that he can do all that may be done by this he can do onely those things which his justice and will commands to be done * A. R. Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numeâ—ically much lesse essentially as they must of which genus and species are predicated * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or number numbring may be taken accidentally for those discreet quantities which we call numbers as two three four and in this sense the Trinity is not the number 〈◊〉 because this is an accident * A. R. The Son is from the Father not as an effâ—ct 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 a Act. 2.23 b Act. 4.28 c Eph. 1.9 Nâ—w this is called his Eternal
providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be God if he did not order things to their end but this is Providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the world 3. He were not God if he were not prudent but Providence is the chief part of prudence * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce Frogs in Egypt and do the other wonders that Moses did onely they could not produce the Lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the Lice was not more difficult than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce yet as they naturally know God so they naturally love him as an Entity but not morally as he is the Fountain of all happiness of which they know themselves to be eternally deprived * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the chief of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifâ—s for he did not utterly lose the knowledg of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen 3. that when be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must
withal our mortification so the rising out of the water is a shadow of his resurrectiâ—n our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the beginning the spirit moved on the waters and was the cause of generation so in the baptism of water and the spirit is effected our regeneration 4. Water washeth away the filth of the body so doth baptism the spots of the soul. I will pour upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. by this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptism the thirst of the soul. 6. water cooles the heat of the body so doth baptism the beat of Gods wrath the fire of our lusts 7. Baptism is the Sacrament of illumination Hâ—b 6 4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and bapâ—â— sm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme weâ—e caâ—led the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharâ—nt â—ody by which light is transmitted to us so â—s mental illumination by the water of baptiâ—m in which now we are not dipped but besprinkled which is all one for the gâ—fts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkliâ—g of water in the old purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evill conâ—cience a Mat. 18.15 16 17. If thy brother should trespass against thee go tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the Church but if he shall neglect to hear the Church c. b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man he delivered over to Satan to the destruction of the flâ—sh that the spirit may be saved in the day of the Lord Iesus d 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flâ—sh 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever theâ—fore haâ—h heard of the Father and hath learned cometh unto me e â—oh 5.25 Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sence as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the fons of wrath saith the Apostle But by grace we are saved saiâ—h the same Apostle by grace I am what I am saith he not I but the grace of God with me 1 Cor. 15.10 without me saith Christ you can do nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace aâ—e distinct yet in a large extent grace may be called natural and nature may be called grace The fiâ—st is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subjâ—ct of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us So Adams original justice is called natural and so are all Angelical perfections because they were created with them So the sannctification of those in Scripture who were sanctified from the womb may be called natural Again nature may he called grace for whatsoever is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live move and have our being in God who is the prime and universal cause without Whose influence the second subordinate causes cannot work and therefore â—ven for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tied if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other And so when the Fathers speak of Adam's original justice they say he lost his garment and was stripp'd naked a 1 Tim. 1.19 Holding faith and a good conscience which some having put away coâ—cerning faith have made ship-wrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe tremble This faith then whâ—ch consisteth in a bare assent iâ— common to the Elect and Reprobate c Matth. 13.20 He that reciveth the seed into stony places the same is he that heareth the word and â—â—on with joy receiveth it yet hath he not root c. d Mat. 17.20 if you had faith but as a grain of mustard seedâ— you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Iudas who had this gift of miracles with the rest of the Apostles Matth. 10.8 e Saving faith which is proper to the Elect is that which we defined a Psal. 34.14 Isa. 55.7 b Eph. 2.1 Col. 3 9 10. c Rom 6.2 c. Gal. 2.20 a Of that day and hour knoweth no man not â—he Angels of heaven excepâ— my Father only Mat. 13. 32. Nor the Son himself but the Father alone 1 Thess. 5. 1. 2 c. concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that
OAths what 358 how manifold ib c. of whom and how to be performed why to be kept 359 c. being offered their refusal 391. Obstinacie in evil 321. Opinion of wisdome 318. PArsimony 414. Patience 328. Pawns vide Pledges Peâ—fidiousnesse 420. Perjury 361 c. Perseverance of the Saints 274 Perseverance in sin 327 Persons of the Deity what 21 their trinity and unity 28 29 c. how Person and Subsistence differ 21 c. person of Christ how considered 1â—3 Pledges to be taken or restored 412 c. Polytheisme or multiplicity of gods 3â—3 Pratling 420. Self-praise 422. Prayer what 336. its parts ib. its impulsive causes ib the Lords prayer a perfect form ib c. for whom against whom we must pray 338. c. Externall gesture in prayer 339. Predestination what 38 39 c. whether absolute ib. the means of its execution 41. Priest of the old Law 99. The High-Priests ornaments ib c. Popish Priests 148. Presciâ—nce and Predetermination how different 43. Profusenesse 414. Promptitude in Gods service 321. Propitiatory 103 Providence of God eternal 33. actual 56 c. How it differs from Fate 57. How it useth sin 58 Prudence 318 c. REdemptions necessiâ—y by the Law Verity by the Gospel 90 Redeemer who 1â—9 Why God and Man 115 116 c. Regeneration diversly taken 270 Rejoycing in evill 377 True Religion what 329. c. Its Antiquity 331. If to be defended by Armes 333. The word Religion diversly taken 330. Reformation of Religion 333. If the Reformers were lawfully called 219 c Reliques vide Idols Worship Repentance 327 Good Report 423 Reprobation and its causes 43 c. Resurrection of the dead 291. c. Desire of Revenge 391 Reverence to Superiours 382 Rusticity 421 SAbbath its Sanctification 367. It s Profanation 371. Sacraments before the fall 68 Sacraments of the New Testament clerer than of the Old 185. c. Fâ—ve Popish Sacraments 187. Sacramental phrases 180 c. Sacraments how differing from the word 183 c. Sacraments of the Old and New Testament their difference 185 c. Union of the sign and thing in Sacraments 178. Signes in the Sacraments of four sorts 179 c. Sacrifices of the old Testament what and how many 103 c. The Masse contrary to Christs Sacrifice 148 231 c. Assurance of Salvation 274 276 c. Sanctification what 269 The causes of Sanctification 270. Sanctification of Gods name 355 Scripture or Word of God unwritten and written 3 c. Scriptures Divinity 5. It 's Authority ib. It 's Perfection 10. Translation 11. Meaning and sence 12 Scurrility 421 Carnal Security 326 Sedulity vide Diligence Self-sufficiency 413 Silence 420 Simplicity fained 419 Sinne what whence how manifold 72 c First Sin 74. Sin origâ—nal 77 〈◊〉 actual 23 Sâ—n against the Holy Ghost 84 Sincerity 417 Sloth 387 Sobriety 395 Soul of man its original 52. its immortality and faculties 55 Stars their creation and use 49 c. Spiritual Stupidity 356 Superstition 354 The Lords Supper 197 its difference from Baptism 201. The Cup to be given to the people 198. Tropes in the words of the holy Supper 182 200. THe Tabernacle Its parts 101 c. Temperance 394 Testament old and new vide Covenant Theft what and how manâ—fold 407 c Holy Times 105. c. Tree of Knowledge what 68 Truth 416 Tyranny 386 c. VIgilancie 396 c VVatchings superstitious ib. Unmercifulness 377 Voracity 395 A Vow what and how manifold 341 c. Usury lawful unlawful 411 c. WAr how lawful 392. c. VVatching vid. Vigilancie Wisdome 317 c False witnesse 416 c Word of God vide Scripture VVorks of God how manifold 3â— Good works what 312 if they justifie 265 c if performed by the irregenerate 79 and 315 how necessary to salvation 316. Christs works of mediation 117 126 130 c. works of supererogation 313 c. The World its end 301 The true worship of God 334 Ready Worship 321 Worship of â—dols 349 c. Adoration of the Host 351 Worshiping of Reliques 352. vide Idolatry VVill-worship 343 ZEal for the glory of God 256. The Anatomy of the Body of Divinity Divided into XIV TABLES TAB I. DIVINITY speaks of God as he is to be 1. Known Book I. 1. In himself in regard of 1. His Essence Chap. 1. p. 14. by his 1 Names p. 15. 2. Properties p. 16. 1. Incommunicable p. 17. Such are his 1. Simplicity 2. Infinity 2. Communicable in analogicall effects p. 18. As his 1. Life 2 Will. 3 Power 2. The Persons Chap. 2 p. 21. their 1. Number 1. Father 2. Son 3. Holy Ghost p. 22 23 proved 1. In General p. 23. 24. 2. Particularly proving the deity of the 1. Son p. 25 26. 2. Holy Ghost p. 26 27. 2. Difference p. 28. in respect of their 1. order 2. properties 3. manner of operation 3. Agreement p. 29. in the same 1 Essence 2. Equality Vnion or Cohabitation 2. In his works cap. 3. p. 30. which are 1. Essentiall Both referred to objects 2. Personall Both referred to objects 1. Inward 2. Outward p. 32. which are 1. Immanent Whereto belongs Gods Decrees p. 32 considered 1. Absolutely p. 33. 2. In reference to the Creatures 2. Transient of boâ—h See Tab II. 2. Worshipped Book 2. See the IX and following Table TAB II. The outward works of God are 1. Immanent his decree cap. 4. p. 38. 1. Of all things called his eternal providence 2 Of reasonable creatures 1 Angels 2 Men called Predestination p. 38. consisting of 1. Election p 39. 2. Râ—probation ibid. 2. Transient 1 The Creation in six dayes c. 5. p. 46. Chiefâ— 1. Angels p. 51. 2. Men. p. 52. 2. Actual Providence c. 6. p. 56. 1. General by which all things are preserved and governed 1. Good by effecting them p. 57. 2. Evil p. 58. by 1. Permitting 2. Directing 3. Determining them 2. Special which doth chiefly appear in The government of 1. Angels c. 7. p. 61 1. Good p. 62. 2. Evil. p. 63. 2. Men. See Tab. III. TAB III. Gods special Providence in governing man is considerable in respect of a fourfold estate of 1. Innocencie c. 8. p. 67. where 1. The Covenant of Works p. 68. confirmed by a double Sacrament the tree of 1. Life 2. Knowledge of good and evil 2. Mans happie condition in respect of his 1. Soul p. 69. 2. Bodie p. 71 3. Dominion over the inferior Creatures ibid. 2. Miserie which is in respect of 1. Offence or sin c. 9.10.11 Either 1. The disobedience of our fiâ—st Parents c 9. p 73 2. Derived from the fiâ—st which is 1. Original c. 10. p. 77. Whereof Free-will p. 82. 2. Actual c. 11. p 83. Where of the dâ—verse kinds of Actual Sin ibid. 2. Punâ—shment or those other miseries which follow sin c 12. p. 86. which is either 1. Temporal 2. Eternal And both either 1. Corporal 2. Spiritual