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
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
affection of the mind to maintain inlarge the glory of Gods Name with just sorrow indignation against those things that are contrary to his glory Examples of this are in Lot 2. Pet. 2.8 in Moses Exod. 32.19 in Phiâ—eas Numb 25.7 8. in David Psal. 69. and â—19 53 in Elijah 1 Kin. â—19 10 in Ieremiah Jer. 23.9 10.11 in Iohn Baptist Matt. 14.4 in Christ Ioh 2.14 c. in Paul Act. 14.14 and 17.16 17. To this is opposite Stupidity not caring for the glory of God erring zeal which is without knowledge inconsiderate zeal counterfeit zeal The Sanctifying of Gods Name in effect or actually is either by words or by deeds Sanctifying by words is a holy using of Gods Name and a constant confession thereof The holy using of his Name is whereby we never speak of him but in cases of necessiâ—y and that with great reverence and admiration praising the glory shining in it Deut. 28.58 Thou shaâ—t fear thaâ— most glorious and terrible Name of the Lord thy God To this is contrary superstitious silence or concealing of Gods Name the taking of it in vaine jests made of Scripture phrases and blasphemie or disgrace cast immediately upon the Name of God An example of horrible blasphemie is in the Assyrian King Iâ—a 10. and in Rabshaketh his Captain Esa. 37. The holy using of Gods Name is in three kinds to wit in Consecration Swearing and casting of Lots Consecration is when things for our use are sanctified by the Word of God and by Prayer To sanctifie in this place is to separate for a good and lawful use thus Temples Ministers the works of our vocation meat and drink are consecrated 1 Tim. 4.4 5. For whatsoever God hath made is good neither is any thing to be rejected if it be received with thanksâ—giving for it is sanctified by the word of God and by Prayers To this consecration is opposite besides the intermission of it superstitious consecration when in certain forms of words there is believed to be a singular force efficacy so likewise Magick inchantments and consecrations This consecration is intermitted by them who eat drink without Prayer and Thanksgiving among Papists there are many examples of superstitious â—oÌ„secrations of water salt wax c. Magick consecrations and inchantments are not excusâ—ble because the words are good For Gods Word is abused when it is not used in a good way By Swearing Gods Name is sanctified both in a simple Oath and in adjuration A simple Oath is the taking of God to witnesse in weighty matters as the Testifier of truth and the Revenger of lying The RULES I. An Oath in it self is good and holy First because it is commanded by God Deut 6.13 and 10 20 Esa. 65.16 Ier. 12.16 Secondly because God and his Angels have sworn Gen. 2â— Psal. 9â— Hâ—b 3 and 6 Rev. 10. c To this purpose is that of Tertullian O happy are they for whose cause God swearetâ— and O miserable are we that will not believe God when he swears II. The person swearing must be such a one as may lawfulâ—y swear and not Children 2. Mad-men 3. Such as are convicted of perjury III The matter of an Oath should be things weighty of good moment and lawful IV The forme of it is explicated or unfolded by contestation and imprecation abridged and contracted or consisting of either part V. The end is the confirmation of truth the decision of strife the illustration of Gods glory and the salvation of man Heb 6.16 VI. The object of an Oath by which we must swear in god only For so it is commanded Deut. 6.13 Fear the Lord thy God and serve him and swear by his name Because 1. God is the only searcher of hearts who sees all things who is alone Omnipotent and who revengeth Perjury 2. Because an Oath is joyned with invocation which only belongs to God as it is said above Vâ—I Where the Saints in their oaths mention the creatures metonymically either God himselfe is understood or his vengeance which man wisheth to himself So Gen. 31.53 Jacob swore by the fear of his Faâ—her that is by God whom his Father Isacc feared So Paul 2 Cor. 1.23 I call God for a record upon my soul that is that â—e will punâ—sh me if I knowingly deceive Vâ—II In respect of adjuncts an Oath is divided into that which is publique and solemn and injoyned by the Magistrate or private and voluntary yet not rashly offered Also into an assertory a promissary Oath IX Oaths must be kept though they be extorted from us and be hurtfull to us Psalm 15.4 That sweareth to his â—urt changeth not But here it is demanded if an oath made to a thief to free our selves from him ought to be kept Answ. Either the Oath is only to redeem our selves or else it is to conceal the whole matter we are bound in the former to keep our promise but not in the latter seeing we are first and more strictly bound to the Magistrate whose office it is to suppresse thieves and robbing therefore whosoever out of fear of death binds himself to a thief in this respect he may declare the matter to the Magistrate and by reason of the tie and obligation to him he may be absovled by publique authority X. Near to swearing is a weighty asseveration Such Asseverations are Gen. 42.15 c. By the life of Pharaoh that is as truly as Pharaoah lives and as I wish he may live So 1 Sam. 1.26 As my soul liveth my Lord I am that Woman To this purpose is that usual asseveration of Christs Verily Verily To swearing in the defect is opposite the denial of it or a refusal to take an Oath it being lawfully profered The Anabaptists offend the former way pretending Christs saying Matth. 5.34 Swear not at all and that of Iames Jam. 5.12 But they observe not that in both these places idolatrous and rash Oaths are forbidden not such as be lawful The latter way they offâ—nd who when they may by an Oath promote Gods glory or the safety of their neighbour yet they refuse to do it In the excesse are opposed to swearing 1. Perjury 2. A rash Oath 3. An unjust Oath 4. An idolatrous Oath Perjury is when a thing is falsly asseverated or a promise is made without purpose of performance or when the purpose of performance is not performed This sin must be avoidâ—d 1. Because of the grievousness thereof for a perjured man offends against God whom he calls uâ—on to be witnesse to â—his lye and so profaneth his most holy name he offends against his neighbour whom he circumvents with his perjury and grievously scandalizeth he offends against himself having wished so many evils to fall upon him 2. Because of the grievousnesse of the punishment for perjuries are never unrevenged examples are in the Kings of Sodom c. Gen. 14.4 in Hâ—shea King of Israel 2 Kings 17 4. in Zediciah