the humanity with the deity is either changed or mingled or any way confounded 15. The personall union is that whereby the second person of the deity did take the humane nature that it might inseparably subsist in the same person Iohn 1. 14. 16. For the second person of the deity although it have but one subsistence yet iâ—… hath a twofold way of subsisting one in the Divine nature from eternity another in the humane nature after the incarnation Rom. 9. 5. Of whom is Christ as touching the flesh who is above all God blessed fâ—…r ever Amen Which latter way of subsisting doth agree to the Son of God In respect of the union which he hath with the humane nature 17. This union to the divine person and nature doth ad nothing but a certaine relation but in the humane nature it maketh a change whilst by this meanes it is elévated to highest perfection for it is made as it we a proper adjunct of the Divine person by which it is assumed as it were a member of the same whole God man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the divine nature is as it were another part as touching the subsistence it is made as it were an effect singularly upheld by the Divine nature and also it is made as it were a subject wherein the Divine nature doth especially dwell Coloss. 2. 9. 18. Wee endeavour to describe this union by many logicall wayes because it cannot sufficiently be explained by any one 19. We use all those termes wherein the fountaines of consent and unity are contained that we may shew the union to be most neere 20. Yet wee temper these termes with that limitation as it were because this union is mysticall and secret so it may not be plainly expressed but onely shadowed forth by humane words and notions 21. From this union there followeth a personall communication of properties which is not a reall transfusion For then the Divine nature should take the properties of the humane and the humane should take the properties of the Divine and so the humane should be the Divine and the Divine the humane or as well the Divine as humane should cease to be Neither it is a reall donation from which should follow that the humane nature might use the Divine properties as its own restruments But it is a Communion or coâ—…curring unto the same operations so that they are performed together by each nature but according to their own distinct properties 22. Hence it comes to passe that all the doings aâ—… sufferings of Christ are referred properly to his pâ—…rson as the proper Terminum bound of them althouâ—… some are properly to be referred to the one sâ—…me to the other nature as to their beginning and proper respects 23. And hence followeth the Communication of these properties as touching prediâ—…ation or attribution whereby the properties of the one nature are attributed either to the whole person as when Christ is said to be dead which is proper to the humane nature and to have beene in the beginning which is proper to the Divine nature Or to the other nature because of the person as when â—…od is said to be taken up into glory 1. Tim. 2. 16. â—…o be crueified 1. Cor. 2. 8. Which doe not properly agree to the Divine nature but to the humaâ—…e And those things which are proper to the whole person are properly attributed to either nature as when the man Christ is said to be the Mediator betwixt God and man 1. Tim. 2. 5. Which doth not agree to Christ as hee is man but as he is God and man 24. But as that Commuâ—…ion doth properly respect the person of Christ not the natures considered in themselves so that communication which consists in predication doth respect God or man in the concrete not the Deity or humanity in the abstract 25. Therefore the communication of properties is not meerely verbaâ—…l neither yet is it so reall that the property of one nature doth paâ—…se in the other as touching the intriâ—…secall possession and usâ—…pation 26. Those examples which are wont to be brought of those that thinke the conâ—…rary of that communication which is betweene the matter and the forme betweene the soule and the body and betweene Iron and the fire doe neither agree to this mistery nor prove the possition it selfe 27. There were in Christ two understandings one Divine whereby he knew all things Iohn 21. 17. And the other humane whereby he knew not some things as yet Marâ—… 13. 32. Also there were two wills one divine Luke 5. 13. And the other humane together also with a naturall appetite Mat. 26. 39. So there is a double presence of Christ but yet the humane presence can neither be every where nor in many places at once 28. Because God in Christ God-man hath restored life to us therefore our Faith is carried towards Christ and by Christ toward God CHAPTER XIX Of the office of Christ. Thus farre of the Person of Christ his office followes 1. THE Office of Christ is that which he undertooke that he might obtaine salvation for men 1. Tim. 1. 15. This is a sure saying and worthy of all acceptation That Iesus Christ came into the World to save Sinners 2. For those that denie that the proper end propounded by God and Christ in this mistery was the salvation of men they deprive God and Christ of their honour and men of their comfort 3. In it two things are to be considered The calling to this office and the office it selfe Heb. 5. 4 6. 6. None takes this honor to himselfe but he that is called of God as was Aaron So also Christ c. 4. The calling is in action of God especially of the Father whereby a speciall covenant being made he ordained his Son to this office 5. This covenant is expressed Isay. 53. 10. That if Christ would make himselfe a sacrifice for sin then he should see his seed he should prolong his dayes and the delight of the Lord should prosper by him 6. This calling therefore containes in it selfe Chusing fore-ordaining and sending Isay 42. 1. Mine elect 1 Pet. 1. 20. Which was sore-knowne before the foundation of the World Iohn 3. 17. God hath sent his Sonne into the World It is called in Scriptures sealing Iohn 6. 27. Sanctification Iohn 10. 36. Anointing Isay 61. 1. Psal. 45. 8. Heb. 1. 9. And a giving Ioh. 3. 16. 7. Chusing respects the end fore-ordaining the meanes sending the execution it selfe of meere grace without any condition foreseene either inmen or in Christ himselfe 8. All things which Christ either did or suffered even as touching all circumstances were foredetermined Luke 22. 22. The Sonne of man goeth as it is appointed Acts 4. 28. That they might doe all things whatsoever thy hand and thy counsell had before determined to be done 9. But this calling was not instituted in an ordinary manner but confirmed with a solemne oath to confirme the excellency
of evill are equally extended 2. This propagation of Sinne consists of two parts Namely Imputation and reall communication 3. By imputation the same singular act of disobedience which was Adams is also become ours 4. By reall communication the same singular sin is not derived to us but the same in kind or of the same reason and nature 5. Originall sin seeing it is formally a privation of originall righteousnesse and this privation doth follow the first sin as a punishment hence it hath the respect of a punishment in order of nature before it hath the respect of a sinne As by the Iustice of God that originall righteousnesse is denied so far forth it is a punishment As it ought to be in us and yet through mans fault in wanting so far forth it is a sin 6. Therefore this privation is derived from Adam by way of desert as it is a punishment and by way of a reall efficient as it hath the respect of a sin joyned to it for in that that any is borne a son of Adam he is made worthy to be endowed with righteousnesse when therefore he ought to have it and hath it not that want to him is sin 7. Together with this privation there is also derived an unaptnes and a certaine perversnesse of all the bodily faculties which in their manner are opposite to that rectitude that is approved of God 8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed there followes in them all such a defect whereby it comes to passe that when they are carried to any morall thing that very inclination is morally evill 9. Of these ariseth every actuall Sinne for the mind being blind by the privation of light dotheasily admit any errors And the will being now turned from God doth burne with love of it selfe and evill desires without God 10. From Sinne thus propagated there followes also a propagation of death both begun consummate as well touching sence as touching losse as well corporall as spirituall to all the posterity of Adam 11. Through this apostasie of mankind it comes to passe that our Faith whereby now wee believe in God is not simply for life but for salvation For it is not sufficient for man being fallen that God doe simply give him life but it is also required that he would give it man being dead in Sinne Eph. 2. 1. And this was one difference betweene the question of the rich young man Matth. 19. 16. What good shall I doe that I may have eternall life and that of the Iaylor Acts 16. 30. What must I doe to be saved CHAPTER XVIII Of the Person of Christ the Mediator After the Fall of Man it followes that wee see his restoring 1. THe restoring of man is the lifting him up from an estate of sinne and death unto an estate of grace and life 2. The cause of this restoring was the mercifull purpose of God Eph. 1. 9. According to his free good will which hee had purposed in himselfe For there was nothing in man which could confer any force to procure this restoring but rather much which made to the contrary as sin in which there was an enmity against God which in that respect doth commend this love of God towards us Rom. 5. 8. But God commends his love towards us in that when we were yet sinners Christ died for us 3. There are two parts of this restoring Redemption and the application thereof That is as it were the first act of this restoring this as it were the second act That is as it were the matter this as it were the forme of our salvation That is as it were the Sufficiency this the very Efficiency 4. These parts are altogether of one and the same latitude For the end of redemption is the application of it and the prime reason rule and measure of application is that same gracious Will of God which was the cause of Redemption it selfe Eph. 1. 9. 10. He hath made knowne to us the mystery of his will according to his free good will which he had foreordained in himselfe that in the full dispensation of those times before ordained he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one for whom it was in Gods intendment obtained according to that of Christ. Iohn 6. 37. Whatsoever the Father giveth me shall come unto me 6. Redemption is the bringing of man into freedome from the bondage of sinne and the devill by the payment of an equall price 1. Pet. 1. 18. Yee know that yee were not redeemed by corruptible things as silver and gold but with precious blood 1. Cor. 6. 20. Yee are bought with a price and 7. 23. Yee are bought with a price 7. For this freedome was not primarily effected by power nor by prayers although these also had their force in perfecting this businesse but by the payment of a just price 8. This price seeing it could not be paid by man the helpe of a Mediator was necessary who should come betweene God and man making a perfect reconciliation betweene them 1. Tim. 2. 5. Acts 20. 28. The Church of God which he hath purchased by his own blood 1. Tim. 2. 6. The man Christ Iesus who gave himselfe a price of our redemption 9. Now such a Mediator is not given for one age onely but for yesterday to day and for ever Hebr. 13. 8. Iesus Christ yesterday to day and is the same for ever Revel 13. 8. The Lambe slaine from the foundation of the World Although he was only manifest in the fulnesse of time Col. 1. 27. Tit. 1. 2. 1. Pet. 1. 20. For this Meditation was equally necessary in all ages Also is was sufficient and effectuall from the beginning by vertue of Gods decree promise and acceâ—…tation 10. This Mâ—…iator is only Iesus Christ. Acts 4. 12. Neither is there salvation in any other for among men there is given no other name under Heaven by which wee must be saved 11. In Christ two things are to be considered 1. The fitnesse which he had to performe the worke of redemption 2. The parts of the redemption it selfe 12. His fitnesse consists of two parts The first is his person the second is the office imposed upon his person 13. In the person of Christ the Mediator two things are to be observed the distinction of the two natures and the personall union of them 14. The distinct natures are the Divine nature as it is the second person of the Deity and the humane in all things like to our natures excepting sinne and the manner of subsisting Matt. 1. 23. Emanuel God with us Iohn 1. 14. That word was made flesh c. The distinction it selfe betweene those two natures remaines because they remaine absolutely the same which they were before as well touching their essence as all their essentiall properties Hence neither the Deity in Christ with the humanity nor
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
that shew it carieth immediatly to the senses makes another thing withall come into the mind and in this sence the consideration of a signe is as large as of a Logicall argument 3. Signes are some naturall some by institution 4. Yet betweene these two there is so great difference that they cannot be confounded without foule error 5. There is also a signe ordinary and perpetuall and another extraordinary and temporary 6. In respect of the thing signified it is either of things past and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rememorâ—…wn A signe of remembrance or of things present and it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrativum a demonstrative signe of things to come and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praenunciativum a foretelling signe or finally consisting of all these so as it sets forth things present past and to come 7. In respect of the end and use it either serveth for the understanding and is called Notificans a notefying signe or the memory and is called Commonefacions aâ—… admonishing signe or for Faith also and is called Obsignans a Sealing signe or lastly for all these together 8. Hence an holy Signe is either a bare signe or a seale also 9. A bare signe is that which onely representeth a seale is that which not onely representeth but also exhibiteth by sealing 10. A seale sealing the Covenant of God is called a Sacrament Rom. 4. 11. 11. For it is a signe of remembrance demonstrating foretelling notifying admonishing and sealing 12. A Sacrament therefore of the new Covenant is a Divine institution whereby by sensible signes the blessings of the new Covenant are represented exhibited and applied 13. Hence such a Sacrament hath the respect of a secondary Divine testimony whereby that primary testimony which is contained in the Covenant it selfe is specially confirmed in respect of us 14. Hence that speciall application of the favour and grace of God which ariseth from true Faith is very much confirmed and furthered by the Sacraments 15. In a Sacrament therefore there is a sensible thing and a spirituall 16. The sensible thing is a signe either representing or applying the spirituall thing is that which is represented and applied 17. Yet by the name of a Sacrament usually and most properly the outward and sensible thing it selfe is wont to be set forth 18. The Sacramentall signe hath not that spirituall thing to which it is referred either physically inhering or adhering for so the signe and thing signified should bee together 19. Neither yet are they bare declaring and representing signes but communicating the thing it selfe testifying and exhibiting the thing to be more communicated 20. Hence none can institute such an holy signe but God only because no Creature can bestow the thing signified or make the communication of it certaine to us or finally ad that vertue to such signes whereby they may be made fit to confirme Faith and Confidence or to stir up any spirituall grace in us more then any other thing 21. The thing it selfe which is set apart and separated to such an holy use is properly called a representing signe as Bread and Wine in the supper but the use of these things is called an applying signe as distributing receiving eating drinking 22. Hence Sacraments doe not properly exist out of their use that is neither before nor after they are applied to their use are they indeed Sacraments 23. The spirituall thing which is signified by the Sacraments of the new covenant is the new covenant it selfe that is Christ with all those blessings which in him are prepared for the faithfull 24. Yet some Sacraments doe more expresly represent a manner or some respect of his Covenant then others which doe also more set forth some other manner 25. But all have this common that they seale the whole Covenant of grace to the faithfull neither have they this use at that only time whilst they are administred but to the end of life 26. The forme of a Sacrament is that union which is between the signe and things signified 27. This union is not corporall neither yet is it imaginary but it is a spirituall relation by vertue whereof the things signified are really communicated to these who doe rightly use the signes 28. For neither doe all those partake the spirituall thing it selfe who are made partakers of the signes neither is there the same manner and meanes of partaking both 29. From this Union followeth a communication of Praedication whereby First the signe is predicated of the thing signified as when Sanctification of the heart is calling circumcision 2. The thing signified of the signe as when circumcision is called the Covenant and bread the body 3. The effect of the thing signified is predicated of the signe as when Baptisme is said to regenerate 4. A property of the signe is predicated of the thing signified as when breaking which agreeth to the Bread is attributed to Christ. 5. A property of the thing signified is attributed to the signe as when sacramentall eating and drinking is called spirituall 30. The foundation of this relation arifeth First from the similitude or proportion of the signe to the thing signified for such a likenesse although it doe not make a Sacrament yet it is required afore to those things which doe make a Sacrament and is laid as a foundation to them Secondly from the word of institution which consists of a command and a promise The command doth impose a duty of using the Creatures to that holy end The promise doth give us to believe that we shal not so use them in vaine But this word of institution distinctly applied with fit prayers is called the word of consecration of blessing the word of sanctification and separation 3. It is perfited with observation and the use it selfe prescribed of which here is so great force that for default of it that is not a Sacrament to this or that person being present in body or receiving which to others is most effectuall 31. The primary end of a Sacrament is to seale the covenant and that not on Gods part onely but consequently also on ours that is not onely the grace of God and promises are sealed to us but also our thankfulnesse and obedience towards God 32 Therefore mysticall signes of holy things cannot be instituted by man without prejudice and violation of the Sacraments although they doe set forth mans duty only 33. For although such signes are not properly Sacraments yet they are signes Sacramentall that is they partake the nature of Sacraments and so cannot be instituted by man 34. A secondary end is profession of Faith and love for there are represented in the use of the Saraments both that union which we have with God in Christ and that communion which we hold with all those who are partakers of the same union especially with those who are members of the same Church CHAPTER XXXVII Of Ecclesiasticall Discipline An adjunct of the Word
one of these signes from the faithfull in the administration of the supper doe detract from the wisdome of God make lame the institution of Christ and grievously lessen or take away the consolation of the faithfull 21. But bread and wine are therefore used because except the eating of flesh which hath no place in holy things now the sacrifice of Christ is finished and the drinking of blood from which not only religion but mans nature adhors there is nothing doth more conveniently expresse that neerest union which by degrees wee enjoy with Christ which is founded in the sacrificing of his body and shedding of his blood 22. To faigne any transubstantiation or consubstantiation in this Sacrament more then in baptisme is a certaine blind and stupid superstition 23. For it is not required to spirituall nourishment in this Sacrament that the bread and wine be changed into the body and blood of Christ nor that Christ be corporally present with them but only that they be changed relatively in respect of application and use and that Christ be spiritually present with them who receive in Faith 24. This transubstantiation and consubstantiation is against the nature of a Sacrament in generall against the analogy of our other Sacrament or baptisme against the most usuall phrases in the Old Testament against the humane nature of Christ against his state of Glorification and against the revealed will of God which saith that Christ shall remaine in Heaven untill the day of judgement 25. As touching the words of Institution This is my body they are necessarily to be understood as other sacramentall phrases which every where we meete with in the holy Scriptures of which we have God himselfe a cleere interpreter Gen. 17. 10 11. This is 〈◊〉 Covenant That it may be a signe of the Covenant betweene me and you 26. As touching the manner of opening the words of this phrase according to art learned men doe differ among themselves Most of our interpreters would have a trope in the words that is a metaphor or a metonymy 27. The Lutherans contend that here is no trope to be found but only an unusuall predication 28. There are not a few and those new Interpreters who deny that there is either any proper trope or unusuall predication but they make it an improper and mysticall predication 29. But no sufficient reason is brought why we may deny that there is a trope in the words which may be thus demonstrated If it be an improper or unusuall predication as they would have it this unusuall or improper way ought to be shewed in some word which if it be done then of necessity it is that that word be some way translated from his naturall signification and use if that be so the word takes the nature and definition of a trope 30. But the trope is neither in the Article going before nor in the proper Copula as in the word is but in that which followes that is in the word body for body is put for a signe of the body not that a true and proper body is excluded out of that sentence but rather included by a relation which the signe hath to the thing signified 31. But there is not onely one trope but threefold in this word the first is a metaphor whereby one thing like is put for another unto which a metonymie of the adjunct adheres and is mingled For the bread is not onely like the body of Christ but also by Gods institution it is made an adjunct of it the second is a Synechdoche of the part for the whole whereby the body of Christ is put for whole Christ the third is a metonymy of the subject for the adjuncts in that Christ is put for all those benefits also which are derived from Christ to us In the other part of the Wine there are other tropes sufficiently manifested CHAPTER XLI To the end of the World 1. THus far of the administration which is before the end of the World in the end itselfe that application shall be perfected which is onely begun in this life 2. Then the end of calling shall be present to all the called for we are called to the eternall glory of God 1 Pet. 5. 10. Wherein also the end of Faith is said to be contained that is the salvation of soules 1 Pet. 1. 9. 3. Then that declaration of Justification and Redemption which is by the effects shall be compleat in respect whereof the faithfull are said in this life to expect Redemption Luc. 21. 18. Rom. 8. 23. Eph. 1. 14. 4. Then all the adopted shall enter into the possession itselfe of the inheritance in which sence the faithfull are said in this life to expect their adoption Rom. 8. 23. 5. Then the Image of God shall be perfected in all the Saints Eph. 5. 27. That he might present it to himselfe glorious not having spot or wrinkle or any such thing but that it might be holy and unblameable 6. Finally then the glory and blessednesse hoped for shall shine in all kind of fulnesse not only in the soule but also in the very body Philippians 3. 21. Hee shall transfigure out meane body that it may be made conformable to his glorious body 7. But because the state of the Church at that time shall be a state of perfection and not of edification therefore the Ministery Sacraments and Discipline together with the instituted Churches themselves shall cease and the mysticall Church shall remaine in immediat communion with God 8. Hence also this end of the World ought with desire to be expected of all the faithfull Phil. 3. 20. Tit. 2. 13. We expect a Saviour Jesus Christ. Expecting that blessed hope and that glorious comming of the glory of the great God and our Saviour 9. The perfection of this finall administration doth require the comming and personall presence of Christ himselfe Acts 10. 42. 10. The second comming of Christ in this shall be like the first that it shall be reall visible and apparent Acts 1. 11. But in this unlike that it shall be 1. With greatest glory and power Mat. 24. 30. Tit. 2. 13. 2. It shall be with greatest terror in respect of the ungodly and with greatest joy of all the godly 2 Thess. 1. 7 8 9 10. 11. Hence there are two Acts that serve for the last discerning between the godly and ungodly Resurrection and the last judgement 2 Cor. 5. 10. 12. Resurrection is of that which fell but because man fell from life by the separation of the soule from the body therefore that he may rise againe it is necessary that the same soule be againe reunited to the same body that by the restored union of both the same man may exist 13. That such a Resurrection is possible to God it appeares because such a reparation of man doth not exceed that power which was manifested in his first Creation Phil. 3. 21. According to that effectuall power whereby he is able to
this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.