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
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
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments
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
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
oecumenical Kingdom 2 Sam 7.13 I will establish the throne of his Kingdom for ever Dan. 7.14 whose dominion is an everlasting dominion which shall not pass a way Luk 1.33 of his Kingdom there shall be no end The words of the Father to Christ do not oppose these sayings vntill I make thine enemies c. For the meaning is not that Christ after his last coming shall reign no more but it sheweth this at least that it shall come to pass that he shall subdue all his Enemies For that clause until and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that alwayes or never for example Gen. 28.15 I will not forsake thee until I have performed that which I spake to thee 2 Sam. 6.23 Michal had no child till the day of her death Matth. 1. 25. He knew her not untill she had brought forth her first begotten Son Matth. 28.20 Behold I am with you till the end of the World nor is this saying against us 1 Cor. 15.24 28. where it is affirmed That Christ will deliver up the Kingdome to his Father then shall the Son also himself be subject unto him that God may be al in all For in that place the delivering up of the Kingdome is not a laying down of Christs Regal office but by the Kingdome there is meant as commonly in Scripture the Church he wil then deliver the Kingdom to his Father when he shal present the whol Church to him therefore that subjection shal not abolish Christs Kingdome whereas Christ even as Mediator is subordinate to his father in glory so Christ shal be and shall remain our King that notwithstanding he will with us subject himself to the Father But you will say that already he is subject to the Father That is true indeed but not simply for nâ—w the Head with the Church is subjected yet not all the Church but then together with all the members of the Church and consequently all mystical Christ shall be subjected to the Father That finally God is said to be all in all it is not so to be understood as if he were not at this day all in all or that then he were onely to reign but but this is spoken after the Scripture phrase in which things are oftentimes said to be done when they are declared to be The meaning then is whereas in this World the Kingdom of God is annoyed and obscured by the Enemies thereof these Enemies being at last subdued it will be most apparent that the Kingdome will be Gods and his Christs CHAP. XX. Of the common Vocation to the state of Grace HItherto of Christ the Redeemer who is the efficient cause of the state of Grace Now follows the Vocation to the same This is either common to the elect reprobate or proper only to the elect The common calling is whereby all men are invited to the state of Grace and participation of Christ the Mediator This is also called the election of the whole people wheresoever Deut. 7.6 Thou art a holy people to the Lord thy God he hath chosen thee The RULES I. As election so vocation is either to an office or to salvation the latter is that which is here to be considered There is an example in Saul of Election and Vocation to an office 1 Sam. 10.24 Do you not see whâ—m the Lord hath chosen II. The efficient cause of this vocation is commonly the whole blessed Trinity but particularly Christ the Lord who as in the days of his ministration here on earth did immediately call sinners so he doth now by the means of his ministers Matth. 22.2 3. The kingdome of heaven is like unto a king who made a marriage for his son sent his servants who should call those that were invited to the wedding c. Mark 1.14 15. Iesus came to Galilee preaching the Gospel of God and saying the time is fulfilled and the kingdome of God is at hand Repent and believe the Gospel 2 Cor. 5.20 Therefore we are Ambassadours for Christ c. III. The matter of this vocation are not all men nor the elect onely but any of the race of mankinde That all are not called the whole History of the old Testament witnesseth for God at that time passing by other Nations called the people of Israel but in the time of the New Testament not all noâ— every one is called seeing that many never heard of Christ. And that the elect onely are not called the parable of Christ doth sufficiently witnes in which good and bad are invited many also are said to be called but few chosen Matt. 22 10 14 Now all sorts of men are called of what state condition age c. they be IV. The form of this vocation consisteth partly in the proffer of the benefit of Redemption and partly in the precept of accepting it 2. Cor 5.20 Therefore we are Ambassadors for Christ as though God did beseech you through us we pray in Christ stead that ye be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him V. The end of this is Gods glory and the salvation of the Elect now the glory of Gods mercy is seen in the elect obeying the vocation and the glory of his Iustice in the reprobate disobeying VI. Common vocation is principally for the Elect secondarily for the Reprobate VII Yet both are called seriously and without hypocrisie Of the Elect there is no doubt as for the reprobate although they are not called with any purpose in God to save â—hem yet they are called seriously and salvation is seriously promised to them on condition they will believe neither are they mocked in that they are deprived of the grace of faith but because voluntarily they fell from their originall grace and with a malicious purpose they dispise the means of salvation God notwithstanding may justly claim Faith of them and this right of claim which he hath he doth as justly use as any other creditor that their mouthes may be stoppâ—d and they made inexcusable and Gods justice may be vindicated therefore he doth not call them that he might mock them but that he might declare and make manifest his justice upon them VIII Therefore out of the common vocation we must not presently infer an election both because it is common to the Elect and Reprobate as also because it includes the condition of Faith Although a whole nation is said to be elected yet all in that natâ—on are not elected as the Jewish people are called an elect people and yet many of them were reprobates IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether yoâ— be in the Faith or
not prove your selves know yee not your own selves how that Iesus Christ is in you except yee be reprobates but I trust that yee shall know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit and benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the covenant of works made with our first parents but that which after the fall God of his meer mercy hath made with us II. Therefore the covenant of Grace is called a Testament or â—isposition becausâ— by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Hâ—b 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediâ—tor of the New Testament that through death which was for the redemption of â—he transgressions that were in the formâ—r Testament they whiâ—h wâ—re called might receive the promise of eternal inheritance for where a Testament is there must needs be the death of him that made the Testament III. The efficient cause of this is câ—mmonly the Holy Trinity but particularly â—hrist God and man that Angel of the covenant Mal. 3.1 Behoâ—d I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The former consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covâ—nant is proffered to all that are called but the the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of this Administration was threefold 1. from Adam to Abraham 2 from Abraham to Moses 3. from Moses to Christ. XII Between the first and last form of administration this difference is 1. That that was made by words of promise which were very short and yet long enough but this hath not onely a promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied only to Abraham's posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christ's death XIV The New Testament is the covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of faith and life XVI They are deceived then who make Parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differ first in time because the Old Testament was exhibited before Christ but the New is administered Christ being now exhibited that was to continue onely till Christ this for ever 2 In place or amplitude for that was proffered to the people of Israel onely this extends it selfe through all the world 3. In clearnesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4 In facility because the administration in the Old Testament was more laborious than in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftener urged yet not excluding the promises of the Gospel yet to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as it were by a School-master but in the new Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jer. 31.31 32. Behold the days come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with â—heir Fathers when I took c. and v. 33. But this shall be the Covenant c I will put my law in their inward parts and write is in their hearts v. 34. And they shall teach no more every one his neighbour c. they shal know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as it were by Seals of the Covenant of Grace A Sacrament is a Sacred action instituted by God in which that grace which Christ hath promised to the Covenanters is sealed by visible signes on Gods part and they are tyed on their part to obedience The RULES I. The word Sacrament which of old was used for a military Oath or for money deposited in stead of a
outwardly but withall he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes We confess indeed that common vocation is sufficient to make the reprobates excuseless but not to save them hence God speaketh Isa 5.4 What can I do more to my Vineyard c. XIII The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.6 To the praise rf the glory of his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cal's some before some in and some after Baptisme So Abraham before Circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocations That is oftentimes outward onely this is inward That worketh sometimes internally in Reprobates also yet the light of salvation which it affords in the mind is but weak and the joy with which it affects the heart is but momentary but this irradiats the mind with a full light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fill sit with true constant joy That may be lost but the gifts and graces of this can never be lost Of general Vocation see Matth. 13 20. But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6. v. 4 5. c. It is impossible for these who were once inlightned and have tasted of the Heavenly gifts and were made partakers of the Holy Ghost and have tast-the good word of God and the powers of the world to come if they shall fall away to renew them again to repentance But of special Vocation Paul Rom 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith THe effects of special vocation are immediate or mediate The immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations For either it is taken metonymicalâ—y for wholesome Doctrine and this is the Faith which not by which we believe or for historical Faith or temporary or for the Faith of miracles or for saving faith II. The principal efficient cause of this is God the impulsive is the same grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11 7. The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Sâ—cinus who calls faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift of God is plain Phil. 1.29 For to you it is given in the behalfe of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the word of God in those that are of yeares Rom. 10.17 Faith commeth by hearing and hearing by the word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ. The Pontificians deny this latter part against plain Scripture Rom 3.22 The righteousnesse of God by the faith of Iesus Christ unto all and upon all that believe and v. 25. whom God hath set forth to be a Propitiation through faith in his blood and c. 10 9. if thou doest confesse with thy mouth the Lord Iesus and believest in thy heâ—rt that God raised him from the dead thou shalt be saved VII The from of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods Word Confideâ—â—e is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is onely in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance 〈◊〉 3.12 1 Thess. 1 5. By the name then of Confidence is understood either the apprehension application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.7.2 Because that is wisdome by which God is known Isa. 53 11. Jer. 31.34 Joh 6.69 17 3. 1 Cor. 1.21 X. Nor is that better than a meer historical faith which is not joyned with firm confidence The Papists teaâ—hâ—â— that faith is onâ—y in the understanding but not in the will and heart but the Scripture plainly teacheth the contraâ—y Rom. 10.10 with the heart we believe unto righâ—eousnesse XI Yet we teach not such a firm confidence as if no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S Paul rightly tells us that faith is the substance of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not exâ—stent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only 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.
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
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
his adoration 123 126. his knowledg how manifold 123 c his perfections what 126 his generation twofold 128. his nativity 127 c. fruit thereof 130 his exinanition 135 c Christs office in his humiliation ib. 156 and in his exaltation 163. his office of mediatorship 130 c in what nature he was mediator 131 c. how manifold 133 c. our mediator ib. his works of MediatioÌ„ 117. his active and passive obedience 136 c. the necessity of both ib and 151 c his active how shadowed 154. his passive how the cause of life eternal 153 his passion 138 c. each part thereof satisfactory ib. how atributed to Christ and how manifold 145 if he despaired on the cross 140 his death what ib. c. if he died for all 149 his sepulture or burial 142. his 3. days detention in the grave ib. his descent to hell ib. c. his intercession 155. his exaltation 157 his resurrection 159 c. what body he had after his resurection 157 c. his ascension with its fruits 160 c. whether yet on earth 161 how present in the Supper 178 c 200 his return or 2d coming its signs 282. Christs kingdom how to be delivered up to the Father 164 c. Christs justice vide J. Works vide W. Church what 203 c. her form and head 205 how one catholique holy 207 c. her marks or notes 209. if she can erre ibid. her administration 197 c and 214. c her offiâ—â— concerning controveâ—sies of Religion 221. c. false Church what and what sorts 231 c. Church goods 217 c Clemencie 391 Complaints in afflâ—ctions 329 Concupiscence originaâ— 77 425. actual ib. to be resisted ibid c. Confession of the truth 357 364 c. Confidenâ—e for the foâ—m of faith 253 c. for the effâ—ct of faith and good works 32â— idolatrous confidence ib. Conscience 320 Consecration true and superstitiouâ— 357 c. Constancie 321 Contempt of superiors 383 Contentation vide self-sufficiency Covenants of works and the seals thereof 67 c. Covenant of grace 169 c how the new and old dâ—ffer 172. the seals of both 18â— c Covetousnâ—sse 414 Councels â—ow to be convened 228. c. councels Papistical 313 c. Courtesie 421 Craft 320 Creationâ— 46. c. Cruelty 375 and 391 Curiosity 418 DAmnation if the end of repâ—obation 45 the pains and state of the damned 87â— c. Death of man fourfold 86 c. Decalogue its parts rules of interpreting it 92 c. Deceit when lawful 393 Gods decree what 33. its causes objects if one or many 37 Denial of the truth 365 Desperation 325 Destâ—uction of the world 301 Diffidence or distrust in God 324 c. Diligence 387 Disobedience to superiors 384 Dissembling when lawful 319. when unlawful 365 The Praecognita of Divinity 1 If malicious desertâ—on may cause divorce 405 Doubleâ— mindednesse 489 Doubting of Gods goodness and power 324 c. Drunkennesse 395 ELection for calling to an office 166. for spiritual calling 243 c. for Gods decree what it is 38. its causes and marks ib. the Elect if they may become reprobate 2â—â— Envy 376 c Of two Evils what is to be chosen 319. FAith for a part of Gods worship 32â— for constancy in words and deeds 419. of miracles historicall temporary 251. c. Saving faith what ibid and whence 252 c its quality and degrees 253 c. how it justifieth 259 implicite faith what 254 presumption of faith 324 Fall of Adam 73 Fasting what 339 c. and how to be kept 340 c. Fear of God 326. servile and filial fear ibid. Feasts 106 c. Flattery 418 c. Folly 318 Fortitude 491 c. Freewill 69 c. 77 82 Friendship true and counteâ—feit 378. c. Frugality v. Parsimony GEntlenesse 420 our Glorification 307 God his names essence and properties 14 15 16 c. Gospel what and how it differs from the Law 108. c. Gratitude towards God 327 c. towards our superiors 384 c. Gravity 419 c. HAppinesse vide Beatitude Hardning vide Induration Hatred of God 326 Hatred of our neighbour 374 Hell where 88 an Heretick who 233. Honesty 397 Hope 325 Humanity 375 Hypocrisie 320 422 IDlenesse 415 Idolatry what how manifod 344 and 346 An Idol what how it differs from an image or picture 344 c. Images of Christ and of the Saints idols 347 also the painting of the Trinity 348 vid. Worship Image of God what 50 c of what gifts it consisteth 69 c. what of it remains since the fall 79. c. Impatience 329 Impatience of correction 384 Imprecations 363 c Imprudence 320 Inconstancy 321 Indulgence too much 391 Induration how ascribâ—d to God 59 c. 327 Industry 414 c. Infants baptisme and faith 194 c. Infidelity 324 Ingratitude towards God 3â—8 toward our superiors 385 Inhumanity 375 Injurâ—es how lawfully repelled 388 c. Insensibility 394 Integrity 320 Intemperance 394 Intercessors of the Papists 155 Christs intercessioÌ„ v. C. Irreverence to Superiors 383 Last judgment with its circumstances and signes 295 Justice how used in Scripture 267 Christs Justice 150. who manifod ib. c. Justice towards our neighbour what and how manifold 380 409 Justice coÌ„mutative how to be exercised 330 386 409 of Superiours to Inferiours 386. Vindicative Justice 39â— To justifie in Script what 256. The causes-and parts of Justification 257 c. The Keyes and power thereof what 223 c. how it differs from the power of the Magistrate 226. Knowledg of God 323 LAbour before the fall 71 Law what 90. why renewed since the fall 91 c. if it be Corrected by Christ 92 how it differs from the Gospel 109 c. ceremonial 97. political 107 c. Levites office 100 Liberality 413 Liberty essential to the will 55 Christian Liberty 279 Liberty of speech 421 Life eternal 305 c. First light 49 Limbus Patrum and of infants 89 Lots 364 Love ordered and disordered 426 c. Evil lusts 425 c. Luxury in food 395 Lying if any be lawful 416 c. MAgistrate how to be obeyed 22â— Magistrates nursing fathers to the Church ibid Magnificence 413 Malevolence 376 c. Mans creation 50. his fourfold estate 67. Man what 52 how immortal before his fal 71. what he is before his calling 245 Mary Mother of God remained a Virgin 129 Marriage what 397 c. how and between whom it is to be contracted 398 399 c how to be dissolved 405. Masse vid. Sacrifice Mercy 377 The conditions of Merit 317 Merit of congruity and conâ—ignity 315. Mildnesse 390. Ministers of the Church 214 and their calling 218 c. their duty to conceal secrets 226. Our Misery how manifold 71 c Moderation 39â— Modesty 397. Multiplicity of Gods vide P. Murther 326 c. Self-Murther ib. Nazarites 100.