different men but also in one and the same man so that sometimes it is weaker sometimes stronger but so that it can never be utterly lost Isa. 42.3 He shall not break the bâ—used reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ the Author and finisher of our Faith CHAP. XXX of Iustification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared rightous and inheritors of life eternal The RULES I. Iustice in Scripture is either of the Cause or of the person Iustice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Iustice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Iustification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Pontificians will have it but in the sense it is taken in the Courts of justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa. 5.23 which justifie the wicked and take away the righteousnesse of the righteous Matth. 11.19 wisdome is justified by her children Lu. 7.29 when these things were heard all the people and the Publicans justified God Luk. 10.29 He willing to justifie himself III. The efficient cause of Iustification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 1. Cor. 6.11 But you are washed but you are sanctified but you are justified in name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause â—is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes. 2.8 you are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4.5 But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Iustification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following upon faith but not the causes of Iustification for they do not precede him that is to be justified but follow him that is justified Although this particle alone in so many letters and syllables is not found in Scripture yet it is expressâ—d by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyn'd with works yet it justifieth alone As the Sun is not in Heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ. The Papists grant that we are justified by faith but then they take faith here as a work Now faith in Scripture hath nothing ascribed to it but as it aprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by Christs merits then by faith for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sins and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected by God called and indowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is in the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer than these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeh righteousnesse without works Phil. 3.8.9 I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnes which is of God by faith This is chiefly seen in that antithesis whereby our sins are imputed to Christ and his justice imputed to us 2 Cor. 5 21. He made that he should be sinne for us who knew no sin that we might be made the righteousness of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one would be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithfull are to Christ their head Againe they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the Justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sinns and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV.
Reas. I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace and v. 28. Therefore we conclude that a man is justified by faith without the works of the Law chap. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merits and by works Gal. 2.21 If righteouâ—ness is of the Law then Christ died in vain 3. By faith and by works Rom 3.28 We conclude then that we are justified by faith without works 4 To be justified by imputed justice and by works Rom. 4.4 5 To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is couÌ„ted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God ver 23. They have all sinned and come short of the glory of God and v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that Catologue of works rehearsed cap. 1 2.3 to the Romans shall finde that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration Buâ— with neither of these arâ— we justified For beâ—fore regeneration 〈◊〉 works are meerly eviâ— and after imperfectâ— good XIX The effects of justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedom from sin not onely in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa. 53.4 c. Neither do divine chastisements come upon the Elect that they might by them satisfie God but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Voâ—ation are without repenâ—aâ—â—â— Rom. 11. â—9 XXII It is also one Therefore when the Saints who are justified pray for forgiveness of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Iustification before God is by faith Iustification before men is by works Of this see Iam 2.24 you see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 we conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faâ—th which worketh not by charity but here that faith which is true and lively Others say that man is justified by workâ— not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification followes Justification as the light followes the sun This is that free action of God which sets at liberty the faithful ingrafted into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovatino and conversion is either equivalent to vocation and the gift of faith or it signifieth newnesse of life when in the very act man dieth to sin and liveth to righteousness in the first sens it goeth before justification and is the cause thereof in the latter follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much dâ—ffer as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ. Hence he is called the Spirit of Sanctification Rom. 1.4 IV. The internal impulsive cause is Gods free bounty Tit. 3.4.5 But after the kindnesse and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes. 5.25 Christ loved his Church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation mâ—n is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes. 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse until the comming of our Lord Iesus Christ. X. The form is expressed in two acts in the aversion from evil and conversion to good that is called the mortification of the old man this the vivification of the new man that a crucifying and burying this a resurrection XI The end of this is Gods Glory our salvation and certainty thereof for there is no signe of election more evident 2. Tim 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified 1. Joh. 3 3. And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in
them betweene the flesh and spirit so long as they live Rom. 7.19 23 24 Gal. 5.17 XIII Sanctification differs from justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the categroy of Relation II In their form For 1. In Iustification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Iustification sin is taken a way onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Iustification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Iustification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the perseverance of the Saints SO much of Justification and Sanctification Now follows the perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finalâ—y fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Faâ—her who hath given them to me is greater than all nor can any man take them out of my Fathers hand I and my Father aâ—e one Eph. 1.13 14 In whom also after that you believed you were sealed with that Holy Spirit of promise which is the earnest of our inheritance untill the redemption of the puâ—chased possâ—ssion unto the praise of his glory III. The mattâ—r which hath the nature of the subject is man truly elected calâ—ed justified and sanctified IV. The forme consisteth partly in the will to persâ—vere partly in the act it self the wiâ—â— is never defecâ—ive in the godly but the act is sometime neâ—re intense sometime more remise V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture-testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false Prophets and faâ—se Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2. Tim. 2.19 Yet the foundation of God standeth fiâ—m having this seal the Lord knoweth who are his 2 The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3 The certainty of Faith Isa. 42.3 he will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Iesus Rom. 8.1.5 The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mat. 24.12 13. Mark 4.15 Luke 8.13 Iohn 15.2 Heb 6. v 4 5 6. and 10.26 2 Pet. 2.21 22. Or else of a falling off not from the Faith by which we believe but which be believe that is from wholesome doctrine which hypocrites also embrace for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evill Angels and of our first Parents are nothing to this purpose for they received onely possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the exmples of Saul Simon Magus and Iudas are impertinent for they were Reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal. 51. and the Books of Ecclesiastes As for Peter's fall we will say with Austine Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ. The Elect are no wayes to be accused of temerity because they ascribe not to their own strenth the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 Therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so a way wâ—ll be made â—o carnal security Ans. This will not follow For thâ—s Doctrine is so farre from occasioning security that it rather drawes us from it 1. Because it is one thing 〈◊〉 stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fal off from grace yet they may fall into most gâ—ievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithfull are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my Dâ—sciples and ye shâ—ll know the truth and the truth shall make you free v. 36. Therefore if the Sonne make you fâ—ee ye shall be free indeed II.
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.
143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Ier. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Prov. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the World and not rashly to believe every man Ier. 9.4 Let every one take heed of his friend Matth. 10.10 be wise as Serpents and inocent in Doves III It is prudence to counterfeit and to dissemble Yet here we must know how for what end we may counterfeit dissemble the end is either the edification of the Church of the godly or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawful to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sin to choose none in the evils of punishment to choose the lesser So David of the three punishments proposed to him he chose the Pestilence rather than War and Famine 2 Sam 24.12 Cyprian being willed by the Governour to advise with himself whether he would obey or die He answered that in a matter of such holinesse no advise was to be used When the French King Charls 9. had proposed three things to the Prince of Conde the Masse Death and perpetual Imprisonment his answer was that by Gods assistance he would never choose the first as for the other two he left them to the Kings own pleasure To Prudence is opposite Imprudence Craft and a conceit of Prudence Matth. 25.3 But those that were foolish took their Lamps but did not take oil with them Luk. 16.8 And the Lord commended the unjust Steward that he had done wiseâ—y where craft is called prudence abusively Rom. 12.16 Be not wise in your own conceits So much of the Vertues of the mind The vertues of the will in general are Integrity Readiness and Constancie Integrity is whereby we performe obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shall be perfect or sincere with the Lord thy God 2 Cor. 1.12 For this is our boasting even the testimony of our conscience To this is opposite the contempt of Conscience or a dissembling and hypocritical Conscience 1 Tim. 1.19 20. Retaining faith a good conscience which some having put away concerning faith have made shipwrack of whom are Hymeneus and Alexander Joh. 18.28 The Priests went not into the Iudgment-hall lest they should be defiled but that they might eat c. Readinesse or promptitude called also chearfullnesse and alacrity is a vertue whereby we obey God freely joyfully Psal. 40.9 I delight to do thy will O my God Psal. 110.3 thy people shall be willing 2 Cor. 9. ver 7. God loves a cheerful giver To this is oppsite Precipitancie and Coaction Matth. 8.19 And a certain Scribe came and said unto him Master I will follow thee whithersoever thou goest 2 Cor. 9 ver 7. Every man as he is purposed in his heart so let him give not grudgingly or of necessity Constancie is a vertue whereby man is prepared to persevere to the end in the knowledge profession and worship of God Matth. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Apostles and Martyrs c. To this is opposite Inconstancie or pertinacy in an error or evil purpose Luk. 9.62 No man that putteth his hand to the plough and looking back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of Vertues or Works belonging to the First Commandment SO much of the general Vertues or Works the special belong to the immediate or mediate worship of God Gods immediate worship is that which is performed to him immediatly and is taught in the first Table This is either internal onely or else external and internal both The internal worship only is that which resides in the heart and is injoyned in the first Precept The sum whereof is that we worship and know him alone for the true God For the precept is negative Thou shall have no other Gods but me from this is gathered an affirmative Know and worship me alone for God Therefore to this precept belongs the knowledge of God and a religious affection towards him The knowledg of God is whereby we acknowledg him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Heare â— Israel the Lord our God is one God Isa. 46.9 Have not I told you from that time and have declared it c. Is there a God besides me Yea there is no God I know not any Contrary to this is Atheisme and multiplicity of gods or Polytheisme Psal. 14.1 The fool hath said in his heart there is no God Gal. 4.8 Even then when you knew not God you served them which by nature were not gods Religious affection towards God consisteth in Faith Hope Charity Confidence in God Fear Repentance Patience and Thankfulness of minde For to acknowledge any for God is to believe to place trust and confidence in him to love and fear him above all things to submit patiently to his wil and to acknowledge all good things for his gift Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threaatnings We considered Faith before as the instrument of Justification and Sanctification but here as a vertue and internal work of God in reference to his worship To Faith is opopsite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infidelity and doubting of the goodnesse and power of God as also the presumption of Faith Psal. 78.22 The Israelites believed not nor â—râ—sted in his salvation Num. 20.12 Because ye did not believe me that ye might sanctifie me c Jam. 2.14 what availeth it my brethren if any man say he hath faith and have not works Can his faith save him Confidence is a vertue whereby we â—est in God and in his promises and totally depend on him in all things both corporal and spiritual We have already spoken of confidence as it is the form of Faith applieth to the heart the Promises concerning Christ Here it is considered as the effect of Faith Of this Salomon saith Trust in the Lord with all thy heart Prov. 3.5 Contrary to this is distrust in God and trust or
optatam dispersa Ecclesia pacem Et repetant miseri pascua laeta greges JOAN JAC. GRASSERUS Eccl. Minister Another THus dost thou feast thy Friends divide and cut Theoligie like an Iliac in a Nut. Where Truths so orthodox in each short Page May serve the solid'st Judgments of this age Heaven lengthen out thy days and may those powers Be still propitious to thy well-spent houres Which may thy Flock to their old Fields invite And the disperst Church-Members reunite THE Order of the Chapters of the first Book Concerning the knowledge of GOD. Chapt. I. Of the Essence of GOD. Page 14 Chapt. II. Concerning the Persons of the Deity Page 21 Chapt. III. Concerning the works of God and the Decrees of God in general Page 30 Chapt. IV. Of Predestination Page 38 Chapt. V. Of the Creation Page 46 Chapt. VI. Of Gods actual Providence Page 56 Chapt. VII Of the Government of Angels Page 61 Chapt. VIII Of the Government of Man in the state of Innocency Page 67 Chapt. IX Of the fall of our first Parents the beginning of Mans misery Page 71 Chapt. X. Of Original Sinne and Free-will Page 77 Chapt. XI Of Actual Sinne. Page 83 Chapt. XII Of the miseries which follow Sinne. Page 86 Chapt. XIII Of the Moral Law Page 89 Chapt. XIV Of the Ceremonial and Iudicial Law Page 97 Chapt. XV. Of the Gospel and how it agrees with and differs from the Law Page 108 Chapt. XVI Of the Person of Christ God and Man Page 112 Chapt. XVII Of the Office of Christ the Mediator Page 130 Chapt. XVIII Of the Humiliation of Christ. Page 135 Chapt. XIX Of Christ's exaltation Page 157 Chapt. XX. Of the Common vocation to the state of Grace Page 166 Chapt. XXI Of the Covenant of Grace Page 169 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in general Page 175 Chapt. XXIII Of Baptisme Page 190 Chapt. XXIV Of the Lords Supper Page 197 Chapt. XXV Of the nature of the visible Church Page 203 Chapt. XVI Of the outward administration of the Church Page 214 Chapt. XXVII Of the False Church Page 231 Chapt. XXVIII Of Vocation in special Page 243 Chapt. XXIX Of saving Faith Page 251 Chapt. XXX Of Iustification Page 256 Chapt. XXXI Of Sanctification Page 269 Chapt. XXXII Of the Perseverance of the Saints Page 274 Chapt. XXXIII Of Christian Liberty Page 279 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 282 Chapt. XXXV Of the Last Iudgment Page 295 Chapt. XXXVI Of the end of the World and Life eternal the consequents of the Iudgment Page 301 The Order of the Chapters of the second Book Concerning the Worship of God Chapt. I. Of the Nature of Good Works Page 311 Chapt. II. Of Vertues and Works apperteining to the whole Worship of God and to the Decalogue Page 317 Chapt. III. Of Vertues or works belonging to the first Commandment Page 322 Chapt. IV. Of Vertues and Works belonging in general to the II III. and IV. Commandments Page 329 Chapt. V. Of Vertues and Works belonging in special to the second Commandment Page 334 Chapt. VI. Of Vertues and works belonging to the third Commandment Page 355 Chapt. VII Of Vertues or Works appertaining to the fourth Commandment Page 366 Chapt. VIII Of Vertues or Works belonging in general to the Commandments of the second Table Page 371 Chapt. IX Of Vertues and Works belonging to the fifth Commandment Page 381 Chapt. X. Of Vertues and Works belonging to the sixth Commandment Page 388 Chapt. XI Of Vertues and Works belonging to the seventh Commandment Page 393 Chapt. XII Of Vertues or Works belonging to the eighth Commandment Page 406 Chapt. XIII Of Vertues and Works belonging to the ninth Commandment Page 415 Chapt. XIV Of Vertues and Works belonging to the tenth Commandment Page 423 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversely taken but in this place is understood that knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compass of obedience by some religious exercise be what it will But Theologie properly so called is either Original or derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Origâ—nal primarily in Christ our mediator secondarily in Christs members Now whereas a part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is cal'd the Theologie of the blessed Saints that of the militant is stiled the Theology of Travellers II. Theology in this place is considered not as a habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theology as it is comprehended within certain precepts is different from the habit of Theology as the efficient cause from the effect Now the question is if we consider Divinity as a habit of the Intellect what genus shall we assigne for it out of all the intellective habits surely there is none which if it be taken solely and apart is not of a narrower compass than the thing defined For thaâ— habâ—t which apprehend the Principles called Intelligentia and thaâ— habit which demonstrates the Conclusion out of the Principles called Scientia and thaâ— habit which ariseth out of the two former call'â— Sapientia are habit meerly contemplative but for Prudentia t is an active habit directing the mind in its actions Art is an effective or operative habit with right reason Divinity then consists partly in contemplation partly in action Therefore Divinity may bear the name both of Sapience and Prudence Sapience so far forth as it apprehends the Principles by means of the Inteligence being divinely illuminated and from thence demonstrates the conclusions by means of Science Of prudence so far forth as it directs the mind of man in it its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions instead of Gods written oracle they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered
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
ibid. 3. Grace See Tab. IV. V. VI. VII 4. Glorie See Tab. VIII TAB IV. Gods special providence in governing man in the state of grace is either in respect of 1. Redemption whereof is known the 1. Necessity by the Law Cap. 13. p. 89. 1. Moral or the 10. Commandments p. 92. 93 The First Table p. 95. The Second Table p. 96. 2. Ceremonial Cap. 14. p. 97. 3. Iudicial or Politike Chap. 14. p. 107. 2. Verity or truth by the Gospel Where concerning Christ's 1. Person cap. 16. p. 112. Who is 1. From aâ—l eternity the Son of God 2. In time incarnate made Man Here of his Incarnation and the parts of it 1. His Conception p. 117. The 1. Forming ibid. 2. Assumption p. 119. 3. Personall Vnion p. 120. 2. His Birth p. 127. 2. Office of Mediatoâ—ship cap. 17 p. 130 1 Prophetâ—cal 2. Sacerdoâ—al 3 Regal 134 3. State of 1 Humiliation c. 18. p. 135 referred to his office 1. Prophetical p. 136. 2. Sacerâ—otal in respect of his 1. Satisfactâ—on ibid. 2. Interâ—â—ssion p 155. 3 Râ—gal p. 156. 2 Exaâ—tation cap 19. p. 157. Whereof â—here be three degrees His 1. Râ—surrâ—ctâ—on p. 159. 2 Ascension p 160. 3. Sâ—tâ—â—ng at the right hand of God 162 2. Vocation to the state of Grace See Tab. V. TAB V. Vocation to the state of Grace which is 1. Common to elect and Reprobate c. 20. p. 166. as to the outward Communion 1. Of the Covenant of grace where is to be considered 1. The offering of it c. 21 p. 169 2. The confiâ—ming or Sealing of it by the Sacraments considered 1. In general c. 22. p. 175. 2. In particular As some are of the 1. Old Testament p. 184. To wit 1. Circumcision 2. Passeover 2. New whereof their Agreement and difference p. 184 185. The Sacraments of the New Testament are two 1. Baptisme c. 23. p. 190. 2. The Lords Supper c. 24. p. 197. 2. Of the Church See Tab. 6. 2. Proper to the Elect. See Tab. 7. TAB VI. The Communion or Society of the Church which is considered 1. In it self in respect of the 1. Nature of it c 25 p. 203. according to the 1. Paâ—ts p. 204. 1. Triumphant ibid. 2. Militant ibid. 1. Visible ibid. 2. Invisible ibid. 2. Notes p. 209. which are the pure 1. Preaching of the Word ibid. 2. Administration of the Sacraments 2. Administration of it c. 26. p. 214. which is 1. Oâ—dinarie ibid. And this either 1. Publike 1. Eclesiastical 2. Politike p. 226. 2. Private p. 227 2. Extraordinarie p. 228. 2. In oâ—position to the false Church and her â—nemies c. 27. p. 231. which are 1. Open 1. Heathens 2. Iews 3 Mahumetans ibid. 2. Secret 1. False Christians p. 232. 2. Antichristians whereof some 1. Common as Heretikes p. 232. 2. One so called by way of eminencie p. 233 234. TAB VII Vocation proper to the Elect. Where is considered 1. The Nature of it c. 28. p. 243. 2. The Effects which are 1. Immediate Saving Faith c. 29. p. 251 2. Mediate as issuing from Faith which are 1. Iustification c. 30 p. 256. By which 1. Sins are pardoned 2. Righteousness is imputed p. 261. 2. Sanctification c. 31. p. 269. 3. Perseverance in the grace of God c 32 p 274. 4. Christian Liberty c. 33. p. 279. TAB VIII Gods special providence considerable in respect of the State of glory which shall begin aâ— the day of Iudgment The parts whereof are three 1. Iâ—s Antecedents c. 34 p. 282. which 〈◊〉 1. Christs comming ibid. 2. The Resurrection of the dead p. 291 2. The Iudgment it self c. 35. p. 295. whereof 1. The Anteceding circumstances ibid. 2. The Sentence 1 To the Reprobate full of horror in their condemnation p 29â— 2. To the Elect full of comfort in their absolution ibid. 3 â—he Execution of â—hat Sentence in respâ—ct 1 Of the wicked their carrying away to Hâ—ll p 300. 2. Of the Godly their translation to Heaven ibid. 3. The consequâ—nts which are two c. 36 p 301 1. The end oâ— consummation of the World ib. 2. Life eternal p. 305.306 TAB IX Divinity speaks of God as he is to be worshipped which worship consists in true holinesse or righteousness or in the practise of Holy Vertues or good works Book 2. whose 1. Nature c. 1. p. 311. 2. Distinction Some whereof are 1. General c. 2. p. 317. which are either 1. Of the Vnderstanding 1. Wisdome ibid. 2. Prudence p. 318. 2. Of the Will 1. Integritie p. 320. 2. Readinesse p. 321. 3. Constancy ibid. 2. Special belonging to the Worship of God 1. Immediate according to the 1. Table and that 1. Internal only according to the 1. Commandment c. 3 p 322 In which is enjoyned 1. The knowledge of God p. 323. 2 Religious affection towards him ib. consisting in 1. Faith ibid. 2. Confidence p. 324. 3. Hope p. 325. 4. Charity ibid. 5. Fear p. 326. 6. Repentance p. 327. 7. Gratitude ibid. 8. Patience p. 328. 2. External joyned with the internal See Tab. X. 2. Mediate See Tab. XI TBA X. External joyned with the Internal called Religion considered 1. In general according to the general nature of it Chap. 4. p 329. 2. In particular according to the 1. Parts which are 1. The form prescribed or implied in the 2d Command c 5. p. 334. Considered again 1. In its self according to 1. The parts 1. The right use of the 1. Word pag. 335. 2. Sacraments pag. 335. 2. Prayer p. 336. 2. The helps 1. Fasting pag. 339 2. Vowes pag 341 2. In its opposites which are 1. Will-worship p 343. 2 Idolatry p. 444. 3. Adoration of Saints angels 352 4. Superstitious worshâ—p 5. Hyâ—ocriâ—ical ibid. 2. The hallowing of Gods Name in the 3d. Com. c. 6 p. 355. which is done either 1. In affection or zeal for Gods glory 356 2. In effect or actually either 1. By words 1. Vsing Gods Name 1. In consecration p. 357. 2 By Oathes p. 358. 3. Bâ— Lots p. 364. 2. Coâ—fâ—ssing it bâ—fore men p. 364. 2. By Deeds in holiness of life p. 365. 2. Time the Sabbath commanded in the 4. Commandement c 7 p 366 to be sanctified 1. In forsaking our own works p. 367. 2. In doing what God enjoynes ibid. TAB XI The mediate woâ—shâ—p of God consists in the Vertues and works of the second Table containing Vertues some 1. General c. 8. p. 37â— such are 1. Charitie p. 372. towards 1 Our selves p. 372. 2 Our Neighbour p. 372. considered 1. Absolutly p. 375. wherof are three kinds 1. Humanitie p. 375. 2. Benevolence p. 375. 3. Mercie p. 377. 2. Respectively for reciprocally p. 371. whereof there oâ—e two sorts 1. Brotherly Love p. 378. 2. Friendship p. 378. 2. Iustice p 380. which is either 1. Distributive p. 380. 2. Commutative p. 380. 2. Special pertaining to its 1. Parts concerning the dutie of 1. Superiors towards their Inferiors and contrarily set down in the V. Commandment c. 9. p. 381. requiring 1. From inferiours p. 382. 1. Reverence p. 382. 2. Obedience or subjection p 3â—3 3. Gratitude or thankfulness p. 384 2. From Superiours p. 384 385. 1 Benâ—volence p 3â—3 2 Iustice p. 386. 3 Seduâ—itie p. 387. 2. Each one towards another employed about the good things of mâ—n which are either 1. Inward See Tab. XII 2. Outward See Tab. XIII 2. Highest degree See Tab. XIV TAB XII Inward such are 1. Life for preserving of which in our selves and neighbours by the sixth commandment cap. 10. p. 388. are required vertues having relation to 1. Our selves which are 1. Innocency p 390. 2. Mildnesse p. 390. 3. Clemency 391. 4. Moderation or gentlenesse p. 391. 2. Others which are 1. Vindicative Iustice p. 391. 2. Fortitude p. 392. Both appearing in 1. Peace p. 398. 2. War p. 398. 2. Modesty for the preseâ—ving of which by the VII Commandment c. 11. p. 393 are required those means which are enjoyned 1. To all namely Temperance p. 394. consisting in those vertues which have relation to 1. Our selves 1. Sobriety p. 395. to which comes neer Vigilancie p 3â—6 2. Chastity or Sanctimony p. 396. 2. Others as 1. Shamefastness p. 397. 2. Honesty p. 397. 2 To some as Wedlock or marriage p. 397 398 TAB XIII Outward Which are our own and neighbours 1. Goods chap. 12 pag. 406 Hence by the 8. Commandment are those vertues which relate 1. To our Neighbour 1. Iustice Commutative p. 407. whose 1. Opposite Theft p. 407. 2. Kinds p. 409. In 1. Buying and selling p. 409. 2. Using p. 410. where is spoken of usury p. 411. 3. Keeping p. 412. 2. Beneficence p. 413. in reference unto 1. Things 1. Lesse Liberality p. 41â— 2. Greater Magnificence p. 41â— 2. Persons p. 41â— 1. Poor Almes p. 41â— 2. Strangers Hospitality p. 41â— 2. To our selves 1. Contentation p. 413. 2. Parsimony p. 414. 3. Industry or Laboriousness p. 414. 2. Good name Fame c. 13. p. 415 to which by the 9. commandment belong those vertues which relate 1. To our Neighbour which are 1. Truth p. 416. 2. Sincerity p. 417. To both which are subservient 1. Fidelity p. 419 2. Gravity p. 419 3. Silence p 420 4. Gentleness p 420 5. Courtesie p. 421 6. Freedom of Speech p. 421. 2. To our selves 1. Modest self-praise p. 422. 2. An unblamable Life p. 42â— TAB XIV The Highest degree of Gods mediate worship c. 14 page 413 consisteth in 1 Ordering of Concupiscence p. 425. either our natural 1. Appetites Of Meat Drink c. p. 426. 2. Affâ—ctions of 1. Love 426 2. Hatred p. â—27 3 Ioy p. 427. 4 Sorrow p 428 5 〈◊〉 p. 428. 6 Fear p. 4â—9 7 Angâ—r p 429. 2. Combaâ—e with evil desires or wrestling against Temptations p. 429 430. FINIS