voluntary disobedience hath made himself guilty XV. For understandings sake two acts are made of Reprobation to wit The denial of undeserved grace which is called Preterition and the ordaining to deserved punishment which is called Predamnation XVI In the trial of our Election we must proceed analytically or by 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 justified called or endowed with true faith and 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 selvs whether you are in the faith examine your selves know you not your own selves how that Jesus Christ is in you except you be reprobates But I trust that you shall know that we are not reprobates 2. This syllogisme disjoyns things subordinate and conjoyns things inconsistent 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 those which are without the essence of God and these are two to wit the Creation and the Government or Gods actual providence Creation is that by which God produced the world and the things therein partly out of nothing and partly out of matter unapt naturally for that production for the manifestation of his power wisdom and goodnesse The history of the Creation is extant in Genesis c. 1. 2 The RULES I. Creation is not onely 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 * A. R. The reason is because an infinite power is required to produce things out of nothing 2. Because entity or being is an universal effect and therefore must be produced by an universal cause which onely is God who created that is gave simply being to the 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 privative 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 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 onely 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 Dayes production VIII The first day of the Creation is famous for three works 1. For the production of Angels with the highest Heaven called the Heaven of the blessed 'T is most probable that the Angels were created the first day because when God laid the foundation of the earth He was then praised by them Job 28.7 2. For the production of this visible world which was not altogether destitute of forme but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the aire by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the Clouds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the help of seed or sun XI The fourth day the Stars and great Lumiâ—aries were placed in heaven whose motion proceeds not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways then the earth by its innate power stands immovable XII There is a threefold use of the stars 1. To distinguish the day and night 2. To note the times and seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and Creeping-things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men and Angels are chiefly considered in Divinity because on them God bestowed his Image THE RULES I. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessedness in the uprightness of their intellect and will and in their majestie and dominion over the other Creatures Angels are intelligent Creatures void of bodies The RULES I. Angels are not accidents nor qualities but true subsistences II. Angels are void of bodies * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2. God made men and Angels to his own image which consisteth not onely in will and understanding but also in immateriality and immortality and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI. Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction
Therefore we conclude that a man is justified by faith without the works of the law c. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merit and by works Gal. 2.21 If righteousnesse 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 counted 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 v. 23. They have all sinned and come short of the glory of God 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 catalogue of works rehearsed c. 1 2 3. ad Rom. shall find 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 But with neither of these are we justified for before regeneration our works are meerly evil and after imperfectly good XIX The effects of Justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedome from sin not only in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa 53. Neither are the Elect chastised by God that they might satisfie 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 Vocation are without repentance Rom. 11.29 XXII It is also one Therefore when the Saints who are justified pray for forgivenesse of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Justification before God if by faith Justification before men is by works Of this see Jam. 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 faith which worketh not by charity but here that faith which is true and lively Others say that man is justified by works not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification follows Justification as the light follows the sun This is that free action of God which sets at liberty the faithful ingraffed 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 renovation conversion is either equivalent to vocation and the gift of faith or it signifieth newness of life when in the very act man dieth to sin and liveth to righteousness in the first sense it goeth before justification and is the cause thereof in the latter it follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much differ as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 14. IV. The internal impulsive cause is Gods free bounty Tit. 3.4 5. But after the kindness 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 man 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 untill the comming of our Lord Jesus Christ X. The form is expressed in two acts in the aversion from evil and conversion to good a that is called the mortification of the old man this the vivification of the new man b that a crucifying and burying this a resurrection c a Psal 34.15 Isa 55.7 b Eph. 2.1 Col. 3.9 10. c Rom. 6.2 c. Gal. 2.20 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 vessell unto honour sanctified 1 Joh. 3.3 And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in them between the flesh and spirit so long as they live Rom. 7.19.23 24. Gal. 5.17 XIII
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten 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 denyed 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 predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily 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 covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters 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 types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments 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 conferre 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 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 eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall 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 Sacraments 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 signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining 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 ingraffing 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 Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be 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 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 difference 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 for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual 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 then
that it can never be utterly lost Isa 42.3 He shall not break the bruised 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 untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification 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 righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice 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 Justification 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 Ponti teians 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 Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause 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 Justification 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 faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed 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 joyned 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 tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends 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 faith then by Christs merits 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 sinnes 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 in God called and endowed 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 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 then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth 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 righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should 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 faithful are to Christ their head Again 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 sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and unjust Not unjust and just Not just and just are contradictories Vnjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa We must also know that Unjust and Just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputation of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just then to be innocent only and not only to have done no evil but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they differed in subject also For Adam in Paradice was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause or remission of sins which are expiated by them Heb. 9.22 Without blood there is no remission 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sin But the cause of the imputation of justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above Cap. 18. that this obedience is that actual by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5.9 Much more then now being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life eternal Rom. 5.17 Much more they which receive abundance of grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the law that is under the curse of the law and that wee might receive adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him then onely to redeem it is a greater favour to give and forgive then barely to forgive therefore that justification is lame by which onely Christs passion is imputed and which onely consisteth in remission of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs Passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically its sufficient that it explains it self in the above-cited places 2. The Apostle promiscuously useth these phrases as equavalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and an other thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed without works The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputed 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Ans Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sins of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence Because he performs all things who omits nothing Ans The consequence is false because there is one cause why we are said to have omitted nothing another why we are said to have done all things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all things differ in respect of punishment and reward for although the fault and the punishment are remitted to him who omits what he should do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Ans Here is Ignoratio Elenchi for there is is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdom of heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Ans The Assumption is false because these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakednesse covered then it is the same thing to have our sinnes remitted and justice imputed because by the garment of Christs righteousnesse our sins are covered Ans This is an unfit simile for the sinner must not only be clothed but he must be first unclothed to wit from the rags of sin Therefore as Joshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zac. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Justification taken passively is whereby believers lay hold on Christ with all his merits by the hand of faith and apply him to themselves XVII The end of that benefit is Gods glory and our salvation XVIII Out of this commemoration of causes we firmly gather That man is not justified before God by his good works and merits Reas I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace v. 28.
exhibited but they differ in their proper form for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ V. They agree in the common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that We always incline to forbidden things and desire that which is denied us see Rom. 7.8 But the Believer is said to be under grace 1. Because he is freed from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witness of his thankfulness But they are set out as subordinate when Christ is said to be 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 1 Ioh. 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 controversie great is the mystery of godlinesse 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. Although then it be true that Christ God is become man yet it follows not that therefore the Divinitie 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 form 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 doe evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shadowed by divers types These are the cheif 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 heele Gen. 22.18 In thy seed all nations shall be blessed Esai 7.4 Behold a Virgin shall conceive and bring forth a Sonne and they shal call his name Emanuel Esai 9.6 7. For unto us a Childe is born and unto us a Sonne is given Jer. 23.5 Behold the daies 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 Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall be called The Lord our righteousnes But his types were the Tabernacle the Ark 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 greatnesse of the evill 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 doe this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Job 15.15 and for that cause they cover their faces in Gods presence
by preserving and protecting and delivering it as also by overthrowing the enemies thereof Psal 110. The Lord said to my Lord sit thou at my right hand untill I make thine enemies thy footstool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our head and Mediator he had of the Father II. Yet he hath for ever administred this oecumenical Kingdom 2 Sam. 7.15 I will establish the throne of his kingdom for ever Dan. 7.14 Whose dominion is an everlasting dominion which shall not pass away Luk. 1.33 Of his kingdom there shall be no end The words of the Father to Christ do not oppose these sayings untill 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 untill and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that always or never for example Gen. 28.15 I will not forsakes thee untill I have performed that which I spake to thee 2 Sam. 6.23 Michal had no childe till the day of her death Matth. 2.25 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 his kingdom to his Father that God may be all in all for in that place the delivering up of the Kingdom is not a laying down of Christs Regal office but by the Kingdom there is meant as commonly in Scripture the Church he will then deliver the Kingdom to his Father when he shall present the whole Church to him therefore that subjection shall not abolish Christs Kingdom whereas Christ even as Mediator is subordinate to his Father in glory so Christ shall 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 now 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 mysticall Christ shall be subiected 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 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 Kingdom 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 and reprobate or proper onely 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. 19.24 Do you not see whom 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 dayes 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. Jesus came to Gal lee 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 all time passing by other Nations called the people of Israel but in the time of the New Testament not all nor 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. 20.10 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 Ambassadours for Christ as though God did beseech you through us we pray in Christs 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 righteousnes 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 justice 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 them 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 the originall grace and with a malicious purpose they despise the means of salvation God notwithstanding may justly claime Faith of them and this right of claim which he he hath he doth as justly use as any other creditor that their mouthes may be stopped and they made inexcuseable 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 nation are not elected as the Jewish people are called an elect people and yet many of them were reprobate 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 you be in the Faith or not prove your selves know you not your own selves how that Iesus Christ is in you except you be reprobates but I trust that you shal know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit 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 Disposition because by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Heb. 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediator of the New Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were 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 commonly the Holy Trinity but particularly Christ God and man that Angel of the Covenant Mal. 3.1 Behold 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 forme 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 Covenant is proffered to all that are called but 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 administring is threefold 1. from Adam to Abraham 2. from Abraham to Moses 3. from Moses to Christ XII Between the first 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 onely to Abrahams 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 Christs 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 differs 1. In time because the Old Testament was exhibited before Christ but the New is administred 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 self through all the world 3. In clearenesse 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 faculty because the administration in the Old Testament was more laborious then in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftner urged yet not excluding the promises of the Gospel yet to to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as is 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 Jerem. 31.31 32. Behold the dayes 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 their 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 it in their hearts v. 34. And they shal teach no more every one his neighbour c. they shall 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 shall live II. In the Schools it is called Actual Election Effectual Calling and Internal Calling It may be called actual Election because by this God puts in execution the decree of Election For whom he predestinated them he called Rom. 8.30 So Joh. 15.19 I have chosen you out of the world It is called effectual Calling in respect of the calling of reprobates which by their own fault is made ineffectual to salvation It is called also internal because the calling of reprobates is either outward onely by the Word or if they be any way inwardly illuminated or moved 't is but a temporary change III. The principal efficient cause of vocation is God the impulsive is his free mercy the instrumental the Ministery of the Word Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 Who hath called you by our Gospel 2 Thes 2.14 IV. The matter or object of vocation is man elected but in himself as yet miserable natural carnal sinful estranged from the life of God yea dead in sin Eph. 2.1 And you together hath he quickened when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickened Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another V. Therefore the Semipelagians erre when they give to man a preparation or a propension to hearken to his vocation The reason is plain by what we have said for how can a dead man raise himself no more can man further his own vocation VI. Yet man is not like a stock when he is called for he is the fit subject of vocation seeing he is not a Lion or Dog but a rational creature yet his reason helps him nothing to his vocation till it be enlightened VII T is absurd to extend this grace of vocation to all men where as common vocation of which already happeneth not to all men as the whole story of the Old Testament teacheth for not the Gentiles but Jews were called VIII The form consisteth in the gracious change of mans minde and heart whereby not onely is the minde illuminated but our stony hearts also are made fleshly and framed to obedience This appears sufficiently out of what is said especially out of Ezech. 36. IX Therefore the Arminian Novelists falsly teach that the understanding is endowed with knowledge and that the affections are irresistibly excited but it s left in the freedom of the Will to believe or not to believe that the power to believe is given by irresistible grace but not the act This errour is plainly overthrown by that which God pronounceth concerning the change of the heart Ezech. 36.26 so Christ witnesseth that not onely the Elect are taught of God but all that have been taught come to him Joh. 5.44 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder then a stone but in respect of the Holy Ghost by whom the Elect are so drawn that they follow inevitably XI This drawing is no wayes violent nor doth it resist the natural liberty of the will which of its own nature being corrupted and bent to evil onely when the holy Spirit toucheth it presently and freely it follows This drawing is like that of the Shepheard when with a green branch he draws the sheep after him which follows not violently but spontaneously although this be not altogether alike because the sheep is allured by its natural inclination but man by that propension which the Holy Ghost hath put in him God indeed cals outwardly but withal 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 confesse indeed that common vocation is sufficient to make the Reprobates excuselesse but not to save them hence God speaketh Isa 5.4 What can I doe more to my Vineyard c. XIII * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sense 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 sons of wrath saith the Apostle But by grace we are saved saith the same Apostle by grace I am what I am saith he not I but the grace of God with me without me saith Christ you can doe 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 are distinct yet in a large extent grace may be called natural and nature may be called grace the first 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 subject 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 sanctification of those in Scripture who were sanctified from the wombe may be called natural Again nature may be called grace for whatsover 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 and move and have our being in God who is the prime and universal cause without whose influence the second and subordinate causes cannot worke and therefore even 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 tyed 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 Adams original justice they say he lost his garment and was stripp'd naked 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. 1.5 To the praise of 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 cals 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 Vocation that is oftentimes outward onely this is inward though sometimes it be internal in Reprobates yet the light of salvation which it affords to the minde is but weak and the joy with which it affects the heart is but momentary but this irradiates the mind with a ful light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fils it with true and constant joy that may be lost but the gifts and graces of this can never be lost Of general Vocation see Matt. 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. 6.4 5 6. It is impossible for those who were once enlightened have tasted of the heavenly gifts and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shal 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 metonymically for wholsome doctrine and this is the Faith which not by which we believe a or for historical Faith b or temporary c or for the Faith of miracles d or for saving Faith e a 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe and tremble This faith then which consisteth in a bare assent is common to the Elect and Reprobate c Mat. 13.20 He that receiveth the seed into stony places the same is he that heareth the Word and anon with joy receiveth it yet hath he not root c. d Matt. 17.20 If you had faith but as a grain of mustard-seed 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 Judas who had this gift of miracles with the rest of the Apostles Mat. 10.8 e Saving faith which is proper to the Elect is that which we defined II. The principal efficient cause of this is God the impulsive is that saving 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 Socinus who cals 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 or God is plain Phil. 1.29 For to you it is given in the behalf 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 years 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 Jesus Christ unto all and upon all that believe v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood c. 10.9 If thou doest confesse with thy mouth the Lord Jesus and believest in thy heart that God raised him from the dead thou shalt be saved VII The form 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 Confidence 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 only in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance Eph. 3.12 1 Thess 1.5 By the name then of Confidence is understood either the apprehension and 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. 10.17 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 then a meer historical faith which is not joyned with firm confidence The Papists teach that faith is only in the understanding but not in the will and heart but the Scripture plainly teacheth the contrary Rom. 20.23 with the heart we believe unto righteousnesse XI Yet we teach not such a firm confidence as is 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 tels us that Faith is the subsistence 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 existent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect and called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in different men but also in one and the same man so that it is sometimes weaker sometimes stronger but so
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 category of Relation II. In their form For 1. In Justification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Justification sin is taken away onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Justification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Justification 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 finally 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 Father who hath given them to me is greater then all nor can any man take them out of my Fathers hand I and my Father are one Eph. 1.13 14. In whom also after that you beleeved ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession unto the praise of his glory III. The matter which hath the nature of the subject is man truly elected called justified and sanctified IV. The form consisteth partly in the will to persevere partly in the act it self the will is never defective in the godly but the act is sometime more intense sometime more remiss 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 false 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 firm 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 42.1 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 Jesus 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 untill the day of Jesus Christ The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mark 4. ver 12.13 c. Luk. 8.13 Joh. 15.2 Heb. 6. ver 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 we believe that is from wholsome doctrine which hypocrites also believe 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 evil Angels and of our first Parents are nothing to this purpose for they received only 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 examples of Saul Simon Magus and Judas 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 Book of Ecclesiastes As for Peters fall we will say with Austin 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 strength 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 away will be made to carnal security Answ This will not follow for this Doctrine is so far from occasioning security that it rather drawes us from it 1. Because it is one thing to 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 fall off from grace yet they may fall into most grievous 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 faithful 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 disciples and ye shall know the truth and the truth shall make you free and v. 36. Therefore if the Son make you free ye shall be free indeed II. The instrumental cause of this is Faith III. The matter or subject are faithful men IV. The matter about
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 joyful to the godly V. The instrumental cause ave 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 Mat. 24.31 And he shall send his Angels with a great sound of the trumpet and they shall gather the elect from the four winds 25.32 And all nations shall be gathered before him and he shall separate the one from the other as the shepheard 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 godly shall be judged one way and the wicked another way For they shall be judged but not condemned these shaall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh. 3.18 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 cognisace of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.11 And the books were opened c * A. R. By these books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the Book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this Book some are so written that they cannot be blotted out others are wrtten but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of Life eternal 2. The Book of Life temporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wish themselves to be blotted 3. The Scripture is the Book of Life as containing those precepts and means by which we may obtain Life eternal The 4. Book of Life is our Conscience informing us of all the good and bad actions of our former life This book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of Knowledge which is threefold 1. The Book of Gods general knowledge whereby he takes notice of all men whether they be good or bad of this every man may say with David Psal 139.16 In thy book are all my members written 2. The book of Gods particular knowledge of this Psal 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not written to whom Christ will say in the last day Depart from me c. I know you not of this David speaketh Ps 69.28 Let them be blotted out of the book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The judgment was set and the books opened We may say then that God hath two books which like Ezekiels scroll are written within and without In the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exod. 32.33 Psal 69.28 c. Phil. 4.3 Rev. 3.5 17.8 20.15 21.27 By these books are meant partly Gods omniscience and partly mens conscience XI 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 the 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 50.21 I will reprove thee and set these things in order before thine eyes Mat. 12.36 But I say unto you whatsoever idle word men shall speak they shall give an account thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so filled 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 Judge to the one it shall be full of horror to the other full of comfort Mat. 25.34 Come ye blessed of my Father possesse the kingdom prepared for you from the beginning of the world and ver 41. Go ye cursed into everlasting fire prepared for the devil and his angels XV. The execution of the Judgement will presently follow upon the pronouncing of the sentence so that the wicked in the presence of the godly shall be carried away to hell but the godly being caught up to meet Christ they shall with him enter into Life eternal Mat. 25. v. ult 1 Thes 4.17 XVI The end of the last Judgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last Judgment shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Olivet and that Christ shall descend no lower then to that part of the ayre in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last Judgment but of a temporary judgment to be inflicted on the enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgment this will be the meaning As the enemies of Iehosaphat and of the Jews were slain in the sight of Ierusalem so likewise shall the Infidels be judged and thrown down to hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19. the Martyrs Rev.
to be no more as the former 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 is 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 metonymically Life it self Joh. 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 them III. That eternal happinesse consisteth in our freedome from all evil 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 joyes shall be 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 soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason 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 heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neiâ—her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. 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 opnion 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 cap. 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 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe 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 RULES I. Good works are called Vertues But we take this word vertue in a larger sense then 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 Commandment 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. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But
Of the Principal Matters and Words ADam and Eves fall 58 Adam in his fall not a private person 61 Adjuration what and how we are to obey it 281 Adjuration of Devils ibid. Adoration of idols of the hoast of the Crosse of Reliques of holy Angels and dead men 270 c. Adoration of Saints 272 c. Adultery what the cause of divorce 312 Affections how manifold 336 Agnus Dei idolatry 272 Alms 324 Angels when created 39. what 42. in what bodies they appeared ibid. the head of good Angels their felicity order and office 50 51. if their adoration be lawful 272 The apostacy of evil Angels 52. their sin ibid. their Prince ibid. their remaining qualities 53 Anger 304 Antichrist what and who 185 his ruine how a signe of the last judgement 186 c. Appetite ordered or disordered 336 Arke of the Covenant 83 Assurance vide Salvation Astorgie or want of natural affection 300 Atheisme 250 Avarice vide Covetousnes BAptisme what 152. how it differs from the Lords Supper 160. if to be administred by a private man 153. if in Baptisme one or three sprinklings be required 154. if children are to be baptised 155. how Baptisme is necessary 156. if the Baptisme of Christ and John be the same ibid. Bargains how to be made 320 Beatitude its degrees 240 Beneficence 324 Benevolence 300 Boldnesse vide Fortitude Foolish Bragging 332 Bread in the Eucharist what 157 c. Busie bodies 301 CAlling how manifold 133 Calling common to elect and reprobate 134 Calling proper to the elect 192. how it differs from the common 197 Calumnies 329. impatience in bearing Calumnies 333 Censuring 332 Charity towards God 252. towards our neighbour 289 Chastity 309. how preserved 307 Christ eternal God 19 20 c. his incarnation 90 94. how the first born 103. his conception 94. the union of two natures in Christ 96. communication of properties 97. the excellency of Christs humane nature 99. if equal to the divine nature 130. his adoration 99. his knowledg how manifold ibid. his perfections what 101. his generation twofold 102. his nativity 101. fruit thereof 104. his exinanition 108. Christs office in his humiliation ib. 124. and in his exaltation 130. his office of mediatorship 104. in what nature he was mediator 105. how manifold 106. our mediator ib. works of mediation 94. his active and passive obedience 109. the necessity of both ib. 120. his active how shadowed 123. his passive how the cause of life eternal 122 his passion 110. each part thereof satisfactory ib. how attributed to Christ and how manifold 115. if he despaired on the cross 111. his death what 112. if he died for all 119. his sepulture 113 114 c. his three dayes detention in the grave 113. his descent to hell 114. his intercession 124. his exaltation 125. his resurrection 127 c. what body he had after his resurrection 126 127. his ascension with its fruits 127. c. whether yet on earth 129. how present in the Supper 143 160. his return or second coming its signs 220 c. Christs kingdome how to be delivered up to the Father 131. Christs justice vide I. works vide W. Church what 162. her forme and head 163. how one holy catholique 164 165. her marks or notes 166. if she can erre ibid. her administration 158 170. her office concerning controversies of Religion 175. false Church what and what sorts 183 184. Church goods 172 Clemencie 304 Complaints in affliction 254 Concupiscence original 335 actual 336. to beresisted 339 Confessiō of the truth 276 282 Confidence for the forme of faith 200. for the effect of faith and good works 251 idolatrous confidence ibid. Conscience 248 Consecration true and superstitious 276 277 Constancie 248 Contempt of superiors 297 Contentation v. self-sufficiency Covenant of works the seals thereof 55 Covenant of grace 136 c. how the new and old differ 138. the seales of both 146 Covetousnesse 325 Councels how to be convened 180. Councels Papistical 243 Courtesie 331. Craft 247 Creation 39. Cruelty 291 305 Curiosity 328 DAmnatiō if the end of reprobatiō 37. the pains state of the damned 70 Death of man fourfold 69 Decalogue its parts and rules of interpreting it 75 Deceit when lawful 306 Gods decree what 28. its causes objects if one or many 31 Denial of the truth 282 Desperation 251 c. Destruction of the world 234 Diffidence or distrust in God 251. Diligence 301 Disobedience to superiors 299 Dissembling when lawful 247 when unlawful 282 The Praecognita of Divinity I If malicious desertiō may cause divorce 317 Double-mindednesse 329 Doubtings of Gods goodnesse and power 250 251 Drunkennesse 308 ELection for calling to an office 133. for spiritual calling 192. for Gods decree what it is 31. its causes and marks ib. the Elect if they may become reprobate 216 Envy 292. Of two Evils what is to be chosen 247 FAith for a part of Gods worship 250. for constancie in words and deeds 329. of miracles temporary historical 198 Saving faith what ibid. and whence 199 its quality and degrees ib. how it justifieth 204 implicite faith what 200 presumption of faith 250 Fall of Adam 59 Fasting what 262. and how to be kept 263 Fear of God 252. servile and filial fear ibid. Feasts 85. Flattery 328 Folly 246. Fortitude 305 Free-will 57 62 Friendship true counterfeit 294. Frugality v. Parsimony GEntlenesse 331 our Glorification 239 God his names essence and properties 12 13 14 Gospel what and how it differs from the Law 87 Gratitude towards God 253 towards our superiors 299 Gravity 330 HAppinesse v. Beatitude Hardning v. Induration Hatred of God 252 Hatred of our neighbour 290 Hell where 71. Heretick who 184. Honesty 310. Hope 251 Humanity 291. Hypocrisie 248 IDlenesse 326 Idolatry what and how manifold 266 268 An idol what how it differs from an image or picture 266 Images of Christ and of the Saints idols 268. also the painting of the Trinity 269 vid. Worship Image of God what 41. of what gifts it consisteth 56 what of it remains since the fall 64 Impatience 254 Impatience of correction 299 Imprecations 281 Imprudence 247 Inconstancie 249 Indulgence too much 304 Induration how ascribed to God 49 253 Industry 325 Infants baptisme and faith 155 Infidelity 250 Ingratitude towards God 253 towards our superiors 300 Inhumanity 291 Injuries how lawfully repelled 302 Insensibility 308 Integrity 248 Intemperance 308 Intercessors of the Papists 124 Christs intercession vid. C. Irreverence to superiors 297 Last Judgement with its circumstances and signes 230 Justice how used in Scripture 210 Christs justice 119. how manifold 120 Justice towards our neighbour what and how manifold 295 320. Justice commutative how to be exercised 295 300 320. of superiors to inferiors 300. Vindicative justice 305 To justifie in Script what 202 The causes and parts of Justification ibid. 203 The Keyes and power thereof what 176 c. how it differs from the power of