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
something proper to the Divine Essence are altogether incommunicable as Omnipotency Immensity Eternity and such like 30. Tenthly those that are said to be communicated to the Creatures doe agree to them by likenesse not altogether in the same manner as they are in God neither yet altogether aequivocally 31. The attributes of God set forth What God is and Who he is 32. What God is none can perfectly define but that hath the Logicke of God himselfe But an imperfect description which commeth neerest to unfold Gods nature and may bee conceived of us is such as this 33. God is a Spirit having life in himselfe Iohn 4. 24. God is a spirit and Chap. 5. 26. The Father hath life in himselfe 34. He is called a Spirit 1. Negatively because he is not a body 2. Analogically or by a certaine likenesse because there are many perfections in spirituall substances which doe more shadow forth the Divine nature then any bodily thing can 35. He is said to be Living 1. Because God doth most especially worke of himselfe not being moved by another 2. Because the vitall action of God is his very Essence 3. Because he is the Fountaine of all being and vitall operation to other living things Acts 17. 25. 28. He giveth to all life and breath and all things in him we live move and be 36. He is said to live in himselfe because he receiveth neither being nor life from any in any part 37. Hence the chiefe title of God whereby he is distinguished from all Idolls is that he is the living God Deut. 32. 40. Psal. 84. 23. Ierem. 5. 2. 38. Hence our Faith seeking eternall life doth rest in God alone because God is the Fountaine of all life Iohn 5. 26. 39. Who God is those properties doe set forth to us wherby he is distinguished from all other things 40. Now those Divine properties doe shew How great God is and what an one he is 41. Under the motion of Quantity he is said to be 1. One 2. Infinite First inwardly because he is unmeasurable Secondly outwardly as he is incomprehensible 3. He is said to be eternall 42. He is said to be One not in kinde but in that most perfect unity which in the Creatures is wont to be called numericall and individuall 43. God is infinite as he is void of all bounds of his Essence Psal. 139 8. If I clime up to Heaven thou art there or make my bed in the Grave be hold thou art there 44. God is unmeasurable as he is void of all matter of dimension or measure 1. King 8. 27. The Heavens and Heavens of heavens doe not containe thee Isa. 66. 1. Heaven is my throne Earth my foote-stoole 45. Hence Faith doth looke for no certaine measure of blessednesse to be communicated from God but unmeasurable glory 46. God is incomprehensible because he is void of any bounds to compasse him 47. Hence he is present every where because there is no place whence he is excluded any where 48. God is also eternall because without beginning and end Psal. 102. 25. 26. Esay 44. 1. 1. Tim. 1 17. 49. Hence it is that our Faith doth apprehend eternall life in God 50. What an one God is those properties doe set forth by which he is said to worke unto these now ought to be attributed all the properties of Essence and quantity simplicity immutability eternity and immensity 51. These qualities are conceived either under the reason of faculties or else of vertues by which those faculties are adorned 52. The faculties are understanding will whence Faith doth leane upon him who knowes what is needfull for us and is willing also to supply it 53. The understanding of God is simple without any composition discourse or representation of shapes Heb. 4. 13. All things are naked and open to his eyes 54. The understanding of God is unchangeable he knowes not otherwise nor more one thing then another nor more before then now or now then before Acts 15. 18. known to the Lord are all his workes from before all ages 55. The understanding of God is eternall it neither beginneth nor endeth Ibid. 56. The understanding of God is Infinite because he perceiveth all truths and reasons of all things Iob 11. 8. 9. The Wisdome of God is heigher then the Heavens longer then the Earth deeper then the Sea Psal. 139. 6. thy knowledge is more wonderfull then that I can conceive it 57. The same way also the nature of the Divine will ought to be conceived of us 58. The will of God is single and onely one in God 59. The will of God is unchangeable because he alwayes willeth the same and in the same manner Psal. 33. 1. The counsell of the Lord remaineth for ever 60. The will of God is eternall because hee doth not begin to will what before he would not nor ceaseth to will that which before hee willed Mala. 3. 6. I Iehova change not 61. The will of God may be said to be infinite because it hath no outward limitation 62. The affections which are given to God in Scripture as love hatred and the like doe either set forth acts of the will or doe agree to God only figuratively 63. A vertue is the perfection of the understanding and will such as is wisdome holinesse and the like in God 64. Virtue is attributed to God as it notes a readinesse of doing not under the respect of an habit distinct from faculty and act 65. But the vertues which in man arise from occasion of sinne and imperfection doe not agree to God as humility chastity shamefastnes and the like 66. Out of all these attributes that perfection of God doth result whereby hee is called blessed 1. Tim. 1. 11. and 6. 15. 67. Hence our Faith hath a firme foundation because it leaneth on God the possessor and author of all perfection blessednesse and glory CHAPTER V. Of the Subsistence of God 1. THe Subsistence of God is that one Essence as it is with its personall properties 2. The same essence is common to three subsistences and as touching the Deity every subsistence is of it selfe 3. Nothing moreover is attributed to the Essence which may not be attributed to every subsistence in regard of the Essence of it 4. But those things that are attributed properly to every subsistence in regard of its subsistence cannot be attributed to the Essence 5. The subsistences are distinguished from the Essence as the manners of subsisting growing together with the same Essence are distinguished from the same absolutely considered 6. They are distinguished among themselves as Relatives by certaine relative properties so as one cannot be another yet they are together in nature neither can they be said to be former or latter but in order of beginning and manner of subsisting 7. But seeing those relative properties are as it were individuating in an Essence that lives spiritually and most perfectly therefore those subsistences are rightly called persons
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
and eternity of it Psalme 110. 4. Hebr. 5. 6. 7. 24. 10. The office it selfe to which Christ was called is threefold Of a Prophet of a Priest of a King 11. This number and order of offices is shewed First by mens necessâ—…ty greevously labouring under ignorance alienation from God and disability to returne to him the first of which is healed by the Prophecy of Christ the second by his Priest-hood the third by his Kingdome 12. Secondly the order of conferring salvation doth shew his number also which ought first to be unfolded then obtained and then afterward applied the first of which is the part of a Prophet the second of a Priest and the third of a King 13. Thirdly the same order also appeareth by the solemne manner of executing it whereby Christ did first teach others declaring the Will of God unto them then hee did offer himselfe and afterward hee did enter into his Kingdome 14. The prophecy of Christ is that whereby he hath perfectly revealed the whole Will of God that bringeth salvation whence he is in Scripture called not onely a Prophet Deut. 18. 15. Acts 3. 22. And a Doctor Mat. 23. 7. The Apostle of our profession Hebr. 3. 1. And the Angell of the covenant Malach. 3. 1. But also the very wisdome of God 1 Cor. 1. 24. And the treasure of wisdome and understanding Col 2. 3. 15. This prophecy was in Christ as in the principall cause in others whether angells or men as in his instruments 1 Pet. 1. 11. The Prophets did search what or what manner of time the foretelling spirit of Christ which was in them should decline c. And 3. 19. By which going to the spirits which are in prison he preached It was in Christ by way of habit so that he might when he pleased reveale all the secrets of God But in others by way of act and flasâ—…ing or coruscation so that they could not exercise prophesie but at certaine times when he pleased Ierem. 42. 7. After ten dayes came the Lord to Ieremy 16. That he might be such a prophet it was necessary that he should be God Iohn 1. 18. 3. 13. And withall also that he should be man Acts 3. 22. Compared with Deut. 18. 15. For unlesse he had beene God he should neither have perfectly understood the Will of God 1 Cor. 2. 11. 16. Neither had he been able to reveale it throughout all ages unlesse he had been man he could not fittly have unfolded it in his own person unto men Hebr. 1. 1. 17. The priesthood of Christ is that whereby he hath purged by sacrifice the sins of men and obtained the favour of God for them Col. 1. 20. 22. 2 Cor. 5. 15. Rom. 5. 10. 18. This priesthood was not legall or temporary but according to the order of Melchisedek Hebr. 7. 17. Not by a carnall Commandement but by the power of an endlesse life Ibid. Ver. 16. Not by an order that it weake and lame but stable and perfect Ibid. Ve. 18. 19. Not for a time but for ever Ibid. Verse 24. Finally admitting no successor or Vicar but perpetuall and proper to Christ and of him that ever liveth Ibid. Vers. 24. and 25. 19. In this office Christ himselfe was the Priest Sacrifice and Altar he was Priest according to both natures Hebr. 5. 6. He was a Sacrifice most properly according to his humane nature whence in the Scriptures this is wont to be attributed not only to the person of Christ but to his body Heb. 12. 13. 1 Pet. 2. 13 Col. 1. 22. To his blood Col. 1. 20. And to his Soule Isay 53. 10. Mat. 20. 28. Yet the chiefe force whereby this sacrifice was made effectuall did depend upon the nature of God namely that the Sonne of God did offer himselfe for us Acts 20. 28. Rom. 8. 3. He was the Altar properly according to his Divine nature Hebr. 9. 14. 13. 10. 12. 15. For it is belonging to the Altar to sanctifie that which is offered upon it and so it ought to be of greater dignity then the sacrifice it selfe Mat. 23. 17. But Ghrist by his divine nature did in a certaine manner sanctifie himselfe according to his humane nature Iohn 17. 19. 20. Therefore it doth hence also appeare how necessary it was that Christ the Mediator should be both God and man for unlesse he had been man he had not been a fit sacrifice and unlesse he had been God that sacrifice had not been of sufficient vertue 21. The Kingdome of Christ is that whereby he doth dispence and administer all things with power and authority which pertaine to the salvation of man Psal. 2. 6. Dan. 2. 44. Luc. 1. 36. 22. The properties of this Kingdome are First That it is universall 1. In respect of all ages Mat. 22. 43. 44. 45. 2. In respect of all kind of men Dan. 7. 14. Rev. 17. 14. 3. In respect also of all Creatures as they doe in any sort pertaine to the furthering or beautifying of mens salvation Eph. 1 21. 22. 23. Secondly that it is over the very soules and consciences of men Rom. 14. 17. 24. Thirdly that it dispenseth life and death eternall Rev. 1. 18. 25. Fourthly that it is eternall Dan. 2. 44. 7. 14. 26. Fifthly that it brings greatest peace and perfect felicity to those that are heires of it Isay 9. 6. Eph. 2. 16. Hebr. 7. 2. 27. Hence this Kingdome in the Scriptures is every where called the Kingdome of God the kingdome of peace and glory in the places above cited and the Kingdome of light and glory the Kingdome of Heaven and the world to come Hebr. 2. 5. 28. And hence also it appeareth how necessary it was that Christ the Mediator should be God and man for unlesse he had bin God he could not be the spirituall King of our soules dispensing life and death eternall and unlesse hee had been man he could not have been an head of the same kinde with his body 29. Christ in all his offices had types In the propheticall office he hâ—…d men also so subordinate to hâ—…mselfe that they also were called prophets but his Priesthood and kingdome doe not admit such a subordination neither was there ever any by office a spirituall Priest or King beside Christ alone 30. The reason of the difference is because that the declaration of the will of God unto men which is the office of a Prophet may in some manner be performed by a meere man but purging of sinnes by sacrifice before God which is the duty of a priest and government over the soules and consciences of men which is the part of a King cannot at all be done by a meere man 31. The Kings of the nations are not properly subordinate to Christ in their authority but unto God CHAPTER XX. Of Satisfaction 1. THere be two parts of redemption the humiliation of Christ as our Mediator and his exaltation 2. Humiliation is that whereby
he is subject to the justice of God to performe all those things which were required to the redemption of man Phil. 2. 8. Being found in shape as a man he humbled himselfe and became obedient unto death 3. This humiliation was not properly of the Divine nature or person considered in it selfe but of the Mediator God-man 4. Therefore the taking of the humane nature considered simply in it selfe is not a part of this humiliation because it was the action of God only but that condition of a servant which did accompany the taking of the Divine nature was the prime and proper reason of the humiliation Yet in respect of this condition by a relation redounding from thence the Divine person is rightly said to be of no reputation Phil. 2. 7. Because it did exist in that forme which for a time was void of all glory and Divine Majesty for the Divine Majesty did suppresse and hide it selfe throughout all that space of humiliation that it did not constantly exercise that dignity which did afterward appeare in the exaltation 5. The end of this humiliation is satisfaction and merit 6. It is called satisfaction as it is ordered to the honour of God by a certaine recompence for the injury done to him by our sinnes Rom. 3. 25. Whom God hath set forth to be a reconciliation by his blood to shew this righteousnesse This is shewed in all those places of Scripture wherein Christ is said to be dead for us for that efficiency is set forth in this phraise which cannot be attributed to Paul or Peter in their death 1 Cor. 1. 13. Which takes away condemnation Rom. 8. 34. Which finally brings with it reconciliation to salvation Rom. 5. 10. 7. It is the same also which is signified where it is said he was made sinne for us 2 Cor. 5. 21. For he could no other way be made sinne then either by inward pollution or outward reputation but he was most of all free from pollution neither did the imputation of sin any other way agree to him then that he migt for us undergoe the punishment due to sinne 8. In the same respect it is said that he bore our iniquities Isay 53. 4. Neither doth that phraise signifie a bearing of patience for by bearing he tooke away the sins of the world Iohn 1. 29. Neither doth it only declare a power of taking away sins for he bore our sins in his body upon the Crosse. 1 Pet. 2. 24. 9. The like sorce is of that fâ—…rme he paid the price of redemption for us Mat. 20. 28. For neither is there a meere delivering set forth by that phraise nor every meanes of it because the price it selfe is nominated and it is intimated to be of the like common respect with the paiment of silver or gold for vendible merchandize 1 Pet. 1. 18. And the application of this price it also added Hebr. 9. 13. 14. 15. Blood sprinkling those that are uncleane And 10. 22. Our hearts purged by sprinkling from an evill conscience So that Christ himselfe is therefore a Mediator because he hath given himselfe a price of redemption 1 Tim. 2. 5. 6. And we are therefore made partaker of that redemption because Christ hath given himselfe for us Gal. 2. 20. And we believe in him Iohn 1. 12. And by him in God 1 Pet. 1. 21. 10. In the same sence also he is called an offering and sacrifice for our sinnes Eph. 5. 2. He gave himselfe for us an offering and sacrifice of a sweet smelling favour to God For he was so true and proper a sacrifice for sinne that all other sacrifices which went before were but shadowes of this and after this is finished it is neither needfull nor lawfull to offer any other Hebr. 16. 12. 14. 11. But this whole mystery depends upon this that Christ is made such a Mediator as that he is also a surety Hebr. 7. 22. And the common roote of those that are to be redeemed as Adam was of those that are created and lost Rom. 5. 16. 17. 18. 19. 1 Cor. 15. 22. 12. In the same humiliation of Christ there was also merit as it is ordered to our benefit or to obtaine some good for us in the way of reward This is shewed in all those places of Scripture wherein he is said by his obedience to have procured righteousnesse forus Rom. 5. 19. Many are made righteous to procure the favour of God for us Rom. 5. 10. We have been reconciled to God by the death of his Sonne and to procure life eternall for us Rom. 6. 23. Life eternall by Iesus Christ. 13. The merit and satisfaction of Christ differ not in the thing it selfe soo as they should be sought for in sundry and different operations but they ought in a diverse way to be acknowledged in one and the some obedience 14. Neither ought any part of that obedience which is found in the humiliation of Christ to be excluded from that dignity and use 15. But the exaltation of Christ although it be an essentiall part of his mediation yet it doth not pertaine to his merit or satisfaction 16. This satisfaction as touching the substance of the thing was perfect in rigour of justice yet it presupposeth grace whereby Christ was called to performe this worke and whereby it being performed it was accepted in our name and for our good Lastly whereby that is performed by covenant rewarding which was required in this Satisfaction Iohn 3. 16. So God loved the world that hee gave his only begotten Sonne Rom. 3. 24. We are justified freely by his grace through the redemption made in Iesus Christ and 5. 15. The grace of God and gift by grace which is of that one man Iesus Christ. 17. Hence greatest justice and greatest grace are together manifested and worke in mans redemption Rom. 5. 17. They receive abundance of grace and the gift of righteousnesse soo that all the fruit of this Satisfaction are rightly together called the fruits and effects of the grace and mercie of God 18. This Satisfaction had worth sufficient and in some respect infinite First from the person of him that did offer who was God Secondly from the dignity and excellency of the thing offered for he offered himselfe God and man Thirdly from the manner of offering in which there was a certaine divine perfection by reason of the personall Union 19. For as the greatnesse of the injury growes from the dignity of the person offended because there the worth of the offended person is hurt so the worth of him that makes satisfaction doth grow from the dignity of him that makes Satisfaction because here the yeelding of honour is looked unto which depends upon the dignity of him that yeelds the honour 20. Also in satisfaction not the act only or suffering but also the person it selfe which doth or suffereth is voluntarily subjected to the obedience of him to whom that honour is yeelded also the manner of workingh
as in the kingly seat and Chariot of triumph 5. The glory of this triumph was a changing of the humble forme of a servant and that most abject condition which in it he did undergoe into blessednesse altogether Heavenly Phil. 2. 9. Wherefore also God did highly exalt him and gave him a name above every name 6. In respect of the Divine nature it was onely an active manifestation in respect of the humane nature it was a reall receiving with sutable actions flowing from it 7. The humane nature received all those perfections which a created nature could take For in the soule there flourished all kind of fulnesse of wisdome and grace not only in respect of the principle and habit but also in respect of the act and exercise his body also was adozned with greatest purity agility splendor and strength Hebr. 12. 2. For the joy that was set before him he endured the Crosse Phil. 3. 21. Who shall transforme our vile body that it may be life to his glorious body 8. But as the soule of Christ being now exalted did still retaine the nature of a soule so also the body glorified did in no wise lay downe the essence and essentiall properties of a body therefore it can neither be every where nor together in many places nor in the same place with an other body Penetrativè Which indeed all that have eyes to see may cleerly perceive in those phrases of Scripture Being taken from them he was caried up into Heaven Luke 24. 51. He is not here he is risen Mat. 28. 6. And many such like 9. There were three degrees of Exaltation opposite to as many degrees of his extreame humiliation namely his Resurrection from the dead being opposed to his death his ascending into Heaven opposed to his descending into the Grave and to the Lowest place of the Earth and his sitting at the right Hand of God opposed to his remaining in the Grave and in the state of death or in Hell 10. Christs Resurrection was of his whole humane nature which before had fallen by death In respect of the soule it was from Hell or from the state and dominion of death to which the soule as it was a part of the humane nature was subject In respect of the body it was from the dead and from the Grave 11. The soule is said improperly to have risen againe but the body and humane nature properly For the body and the man did properly recover his perfection but the soule did recover the act and motion of its perfection in the body 12. There are two parts of his Resurrection the first is an internall act namely a reviving restored by the uniting of soule and body the second is an externall act namely his going out of the Grave to the manifestation of life restored 13. Unto this Resurrection there did give testimony 1. The Angells 2. Christ himselfe by divers apparitions ten whereof at least are reckoned up in the Scriptures and also by divers proofes taken out of the Scriptures 3. Men who were certified of it by seeing hearing and handling him 14. But Christ did rise not by the power or leave of another although this operation be attributed to God the Father Acts 2. 24. But by his own power Iohn 2. 19. Destroy this Temple and within three dayes I will raise it up And 10. 18. I have power of taking up my life againe 15. The time of Resurrection was the third Day after his Death and Buriall Mat. 16. 2. Luke 24. 7 Acts 10. 40. 1 Cor. 15. 4. 16. The end of this Resurrection was 1. That he might be declared to be the Sonne of God Rom. 1. 4. Declared mightily to be the Sonne of God by the Resurrection from the dead 2. That he might seale a full victory of death 1 Cor. 15. 57. Thankes be to God who hath given us victory through our Lord Iesus Christ. 3. That he might fulfill those parts of his office which did follow his death Rom. 4. 25. He was raised againe for our justification 4. That he might shew himselfe both justified and justifying others 1 Cor. 15. 17. If Christ be not risen your faith is vaine yee are yet in your sinnes 5. That he might be the substance example and entrance of our spirituall and corporall Resurrection Vers 20. 21. 23. of the same Chapter He is made the first fruits of them that sleepe In Christ shall all be made alive 17. For Christ as God is the cause absolutely principall of our Resurrection as satisfying by his humiliation and death he is the meritorious cause but as rising from the dead he is the exemplary cause and withall a demonstration and an initiation 18. The ascending of Christ into Heaven is a middle degree or certaine progresse of exaltation whereby leaving the Earth he ascends up into the highest Heaven as into his throne of glory Acts 1. 11. He is taken up from you into Heaven Ephes. 4. 10. Hee ascended farre above all Heavens 19. This ascension was of the whole person yet it doth not agree to the Divine nature but figuratively namely as it was the cause of ascending and was joyned with the humane nature in excellency manifesting also his glory in it whereof he had as it were emptied himselfe when he descended into it by the incarnation but it doth most properly agree to the humane nature because it suffered change from a lower place to an higher 20. The time of his ascension was 40 dayes after his Resurrection Acts 1. 3. not sooner because the infirmity of the Disciples did require the delay of this space of time that their faith might be confirmed by divers appearings and they might also be more fully instructed in those things which pertaine to the Kingdome of God Acts 1. 3. Not later least he should seeme to thinke upon an earthly life 21. The place from which he did ascend was mount Olivet Acts 1. 12. Where also he entred into deepest humiliation Luc. 22. 39. That he might teach that his suffering and ascension did pertaine to the same thing 22. The place into which he ascended was the Heaven of the blessed and which is not an ubiquitary Heaven as some doe imagine so as that ascension should only be a change of condition and not of place but it is the highest above all the other Heavens Eph. 4. 10. The seat house or mansion of God Iohn 14. 2. So that in respect of locall presence Christs humane nature is rightly and truly said to be with us in Earth Mat. 26. 11. Although he himselfe in respect of his person and that spirituall efficacy which doth depend upon the humane nature is every where with his unto the end of the world Mat. 28. 20. 23. The witnesses of this ascension were both many men and Angels Acts 1. 24. In respect of order he was the first of all those who ascended into Heaven in priority of nature because his ascension was a cause by vertue
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
that which he will but also in very deed doth actually doe whatsoever he will Psal. 115. 3. 135. 6. Eph. 3. 11. 21. The manner of Gods subsistence which shines forth in his Efficiency is first the co-working of all persons secondly the distinct manner of the persons in working 22. Their co-working is that whereby they do inseparably worke the same thing for all externall actions are common to all the persons Iohn 5. 17 19. My Father worketh and I worke Whatsoever he doth the same likewise doth the Son and 16. 13 14. That spirit shall not speak of himselfe but whatsoever he shall heare he shall speak He shall take of mine and give it to you 23. Hence every person worketh of himselfe as touching the causall power which he exerciseth 24. Hence there is no praeeminence of dignity in that co-working but great unity and identity of one and the same cause 25. Hence equall honor is equally due from us to all the Divine Persons 26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence 27. That distinct manner is partly in the order of working partly in the bounding of the action 28. As touching the order the manner of working of the Father is of himselfe by the Sonne and Holy Spirit Hence the beginning of things namely Creation is properly attributed to the Father who in order of beginning is the first Person 29. The manner of operation of the Sonne is from the Father by the spirit Hence the dispensation of things is properly attributed to him namely Redemption the constitution of all the offices in the Church Ephes. 4. 11. He therefore gave some to be Apostles some Prophets c. 30. The manner of working of the spirit is from the Father and the Son by himselfe Hence the communication of things is attributed to the Holy Spirit as Regeneration Tit. 3. 5. The communication of all spirituall gifts 1. Cor. 12. 4. And the perfection of naturall things themselves Gen. 1. 2. 31. As touching the termination of the action that works in which the working or manner of working of one person doth chiefly shine forth is chiefly attributed to that person So Creation is by a speciall application appropriated to the Father Redemption to the Sonne and Sanctification to the holy Ghost CHAPTER VII Of the Decree and Counsell of God 1. IN the powerfull Efficiency of God the Decree of God obtaineth the first place because this manner of working being of all most perfect doth chiefly agree to the Divine Nature 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power and according to his counsell Eph. 1. 11. He doth all things according to the counsell of his own will 3. In the Decree of God there appeareth his constancy truth and faithfulnesse 4. Constancy is that whereby the Decree of God remaines alwayes immutable Num. 23. 23. The strong God is not a man that he should ly or the Sonne of man that he should repent Prov. 19. 21. The Counsell of the Lord it shall stand 5. Truth is that whereby he declares that alone which he hath decreed Ierem. 13. 10. Iehova is a God of truth Rom. 3. 4. Let God be true and every man a liaâ—… For although his words may seeme sometime to sound another thing yet the sence of them doth alwayes agree with the Decree 6. Faithfulnesse is that whereby he effects that which he hath decreed and as he hath decreed Isay 46. 10. My Counsell shall stand and I will doe all my pleasure 7. Every Decree of God is eternall 1 Cor. 2. 7. Acts 15. 18. 8. To this Decree of God pertaineth Counsell Eph. 1. 11. Acts 4. 28. 9. The Counsell of God is as it were his deliberation concerning the doing of every thing in the best manner after that it is of the understanding and will approved 10. Counsell is given to God in respect of perfect judgement whereby he doth all things advisedly I. E. willingly and of set purpose not in respect of any inquisition upon which such a judgement doth depend us men For God seeth and willeth all and every thing together Therefore it is called as it were deliberation not deliberation properly so called 11. Three things concurre to the perfection of this Counsell 1. A scope or end propounded 2. A conceipt of the minde tending towards that scope 3. An intention and well pleasingnesse of the will 12. The scope or end of this Counsell is the glory of God himselfe that is that goodnesse or perfection of God which is made manifest by his Efficiency and shines forth in his works Eph. 1. 6. To the praise of his glorious grace 13. In every artificer or one that workes by counsell ad extra outwardly there is a platforme afore hand in the mind which when he is about to work he lookes into that he may fit his worke to it so also in God seeing he worketh not naturally nor rashly nor by constraint but with greatest perfection of reason such a platforme is to be conceived to praeexist before in his mind as the exemplary cause of all things to be done Heb. 11. 3. Those things we see were made of things that doe not appeare 14. The platforme of all things is the Divine Essence as it is understood of God himselfe as imitable by the Creatures or so as in some sort the Image of that perfection or some footstep thereof may be expressed in the Creatures that is the Creatures themselves as they are conceived in the Mind of God are the platforme or image of that nature which they have in themselves 15. A platforme in the mind of man who attaines to knowledge by Analysis or resolution is collected of things themselves and so things are first in themselves then they come unto the senses of men and then to the understanding where they can make some Idea to direct the following operation But because God understandeth all things by Genesis or composition and doth not require knowledge by Analysis or resolution of things therefore all things are first in his minde before they are in themselves 16. In us the things themselves are the example platform or copy and our knowledge is the Image but in God the Divine knowledge is the coppy-platforme and the things themselves the Image or expresse likenesse of it 17. An Idea in man is first imprinted and afterwards expressed in the things but in God it is only expressing properly not impressed because it doth not come from any other thing 18. From this one foundation may all errors of merits and foreseene faith be sufficiently refuted For if any Decree of God should depend properly upon such foresight then the Idea of God should come to him from something else which doth in no wise agree with his nature 19. The Idea or platforme as it is absolutly considered in God is only one but as it
includes divers respects to the Creatures it becomes manifold so that it is true that the Idea of one Creature is not the Idea of another 20. There are in God platformes of all perfections which are in the Creatures because they proceed from the active power of God but not of imperfections if they be formally considered as imperfections 21. Therefore the knowledge of evill depends upon the denying of good as the being of evill consists in privation of good for every thing as it hath its being so it is knowne 22. Ideas as they are many so some of them are Connexa knit together among themselves and depend one upon another whence also a certaine order ariseth of former and latter 23. Idea's as they are considered going before the Decree of Gods Will doe represent a quiddity of things and only a possible existence as they are considered after the determination of Gods Will they represent the same thing as actually to come according to their actuall existence 24. From that divers consideration there ariseth distinction of Divine knowledge into that which is called Knowledge of simple understanding and knowledge of vision 25. Knowledge of simple intelligence is of all possible things that is of all and every thing which may be done by most perfect knowledge in God 26. Knowledge of vision is the knowledge of all future things whether they be in their own nature necessary or free or contingent 27. These things that God knowes by the knowledge of simple intelligence or meere understanding he knowes by his all sufficiency but those things that he knowes by knowledge of vision he knowes by his Efficiency or by the Decree of his own will Psal. 33. 15. He that frames their hearts observeth all their workes Isa. 44. 2. Who as I foretelleth and declareth it or ordereth it to me from the time that I disposed the people for ever that the things to come and which shall come to passe may be declared to them 28. A middle knowledge by which God is fained of some to have known before the Decree of his will by supposition such events to come to passe if such causes were put seeing that it doth both determine events to come certainly to passe independantly from Gods Will and doth make some knowledge of God to depend chiefly on the object I say such a knowledge cannot stand with the great perfection of God 29. The Divine Idea according to the variety of Notions which are in the things doth put on divers respects In respect of the Principles it is called intelligence whereby God perceiveth every severall thing in every thing in respect of truth belonging to every severall thing it is called Science which as to the extent of it is Omniscience as to that being which things have in their proper measure is called Praescience In respect of the dependance of truths which they have among themselves it is called Sapience whereby he knoweth what is convenient for every thing and what is disagreeable from it In respect of the whole order to be appointed in practise it is called Prudence whereby he knowes to apply the fittest occasions to every thing Lastly in respect of putting in practise it is called Art Whereby hee knowes to effect all things most skilfully Heb. 11. 10. 30. Those words are often used promiscuously in the Scriptures to explaine the perfection of Divine understanding to the capacity of those who have an understanding very imperfect yet of their own nature they admit this distinction and not another 31. That conjecturall knowledge which only some doe give to God about contingent things to come doth plainly repugne the nature and perfection of God Of those three things which were propounded as concurring to the perfection of Gods Counsell namely A scope conceived of the minde and intention of will The Third remaines to be considered which is called Good pleasure 32. The Good pleasure of God is an act of Divine will most freely and effectually determining of all things 33. Good pleasure indeed in Scripture doth most usually set forth the good will of God whereby he willeth and determineth a saving good unto his yet because all the Counsell of God is well pleasing to him it is rightly used by Divines to explaine every Counsell of God even according to the Scriptures 34. This will is truly free because whatsoever it willeth it willeth it not by necessity of nature but by Counsell 35. It is most free or chiefly and absolutely free depending upon no other but the freedome of the will of men and Angels by reason of that dependance which it hath on God is lesse free partaking of another 36. Freedome in those operations which are outward is not only concomitant as it is in inward operations but also it is antecedent by way of a principle because that which God willeth to worke outwardly he willeth not out of necessity of nature but of precedent choise for there is not a necessary connexion betweene the Divine Nature and those Acts. 37. This will is Effectuall because whatsoever it willeth he effecteth it in its time neither is there any thing that is not done if he willeth it to be done Psal. 115. 3. 135. 6. Iehova doth whatsoever he pleaseth 38. Hence the Will of God is the first cause of things Rev. 4. 11. By thy will they are and were created But the Will of God as it willeth to worke outwardly doth not presuppose the goodnesse of the object but by willing doth make the object Iames 1. 18. Because he would he begat us Rom. 9. 18. He hath mercy on whom he will 39. Therefore there is no cause properly so called to be given of Gods Will. 40. Hence it is rightly said that God doth will one thing to exist for another but not that that one thing is a proper cause whereby the Will of God is inwardly moved to appoint that other thing So God would that the Sunne and stars should exist for the generation conservation and corruption of things below yet the Sunne and Stars are not a cause why God would that those things should be generated conserved and corrupted And so it is in all things out of God which indeed among themselves are causes and effects even as they depend upon the Divine will but there is no cause of Gods Will out of it selfe 41. Also the willing of one thing in God is not properly a cause effecting that he will another thing in himselfe because the Efficiency of a cause upon an effect and dependance of the effect upon a cause cannot be in the Will of God which is God himselfe truly and simply willing all things together and at once with one onely act yet it is true that the Schoolemen say that a passive attingency of the Divine will in respect of one thing is a cause of a passive attingency in respect of another and so in this sence it is truly and piously said that God willeth some one
39. My Father if it be possible let this Cup passe from me 9. But the object of this anger was Christ not absolutly but only as touching the punishment which is brought by this anger which he as our surety did undergoe 10. That subjection to the power of darkenesse was not to bondage but to vexation which Christ did feele in his mind 11. From these the soule of Christ was affected with sorrow griefe feare and horror in an agony Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior but also in the superior part not only nor chiefly out of a fellow-feeling which it had with the body put properly and immediatly not chiefly out of compassion which it had in respect of others but out of a proper suffering which it did undergoe in our name Lastly not out of an horror of temporall death which many of Christs servants also have by his power overcome but out of a certaine sence of a supernaturall and spirituall death 13. There were two effects of this agony First a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death yet under condition and with subjection to his Fathers will Mar. 14. 35. He prayed that if it might be that houre might passe from him Iohn 12. 27. My soule is troubled and what shall I say Father keepe me from this houre but therefore came I unto this houre Secondly a watery sweat having clotters of blood mixed with it dropping downe to the ground Luc. 22. 44. Being in an agony he prayed more earnestly And his sweat was like drops of blood falling downe to the ground 14. In this beginning of spirituall death there was a certaine moderation and mitigation that in the meane while there might be place for those duties which were to be finished before his death namely prayers conferences admonitions answeres 15. This moderation was inward or outward 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule Hence in his understanding he did attend unto the course of his office undertaken to the glâ—…ry that would thence arise to his Father and to himselfe and to the salvation of those whom his Father had given to him In his will also hee did chuse and embrace all the miseries of death to obtaine those ends 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him Luc. 22. 43. And appeared to him an Angell from Heaven comforting him 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring 19. The externall beginning was manifold both in matter of losse and matter of sence 20. In matter of losse he was rejected of his own people counted worse then a murtherer forsaken of his most inward Disciples denied and betrayed of all kind of men especially of the chiefe ones and those who were counted the more wise he was called a mad man a deceiver a blasphemer one having a devill a great man and invader of another mans kingdome he was stripped of his garments and destitute of necessary food 21. In matter of sence there was First shamefull apprehending Secondly a violent taking away in just judgements both Ecclesiasticall and civill Fourthly in working whipping and crucifying with reproches and injuries of all kinds joyned with them Yet there was some mitigation of this death First by manifestation of the Divine Majesty to the working of certaine miracles as in casting the Souldiers downe to the ground with his sight and voyce and in healing the eare of Malchus Secondly by operation of the Divine providence whereby it came to passe that he was justified by the Iudge before he was condemned Mat. 29. 24. I am innocent of the blood of this just man 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed where is to be considered The death it selfe and the continuance of it 23. The consummation of spirituall death in matter of losse was that forsaking of the Father whereby he was deprived of all sence of consolation Mat. 27. 46. My God my God why hast thou forsaken me 24. The consummation of the death of Christ in matter of sence was the curse whereby he did endure the full sense of Gods judgement upon mans sinne Gal. 3. 13. He was made a curse for us The hanging on the Crosse was not a cause and reason of this curse but a signe and symbole of it Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment and paine of the body 26. In this death there was a separation made of the soule from the body but the union of both did remaine with the Divine nature so that a dissolution of the person did not follow 27. This death of Christ was true not feigned it was naturall or from causes naturally working to bring it not supernaturall it was voluntary not altogether compelled yet it was violent not of inward principles It was also in a certaine manner supernaturall and miraculous because Christ did keepe his life and strength so long as he would and when he would he layd it down Iohn 10. 18. 28. The continuance of this death was in respect of the state of lowest humiliation not in respect of the punishment of affliction for that which Christ said it is finished is understood of those punishments 29. The continuance was the remaining under the dominion of death by the space of three dayes Acts 2. 24. This state is wont properly to bee set forth by descending into Hell 30. Christ being buried three dayes was a witnesse and certaine representation of this state CHAPTER XXIII Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies Luc. 24. 26. Ought not Christ to have suffered these things and so to enter into glory Eph. 4. 8. When he ascended up on high he led captivity captive Col. 2. 15. He hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed over them in it 2. He overcame death by enduring it sinne by satisfying the Devill by spoiling him or taking the prey out of his hands 3. The perfection and manifestation of this victory is in his Exaltation Therefore although there was a virtuall triumph and triumph of merit in his death and in the Crosse in which Christ is said to be exalted or extolled Iohn 3. 14. Not in situation and place only but also in vertue and merit yet the actuall triumph as touching the state of it was not in his humiliation but his Exaltation 4. Christ did triumph in the Crosse as in a Field of victory but in his Exaltation
the dignity of Christ are also by him as it were Prophets Priests and Kings Rev. 1. 6. The third fruit is that all the Creatures and those things which are done by them are either subject unto the dominion and pure use of the faithfull Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them as it is affirmed of the Angells Heb. 1. 14. Or at least doe turne to their good Rom. 8. 28. CHAPTER XXIX Of Sanctification So much of the relative change of the condition of the faithfull in Iustification and adoption the reall change followes whereby that former is manifested and as touching the effects as it were committed to execution 1. THE reall change of state is an alteration of qualities made in man himselfe 2 Cor. 5. 17. Old things are past away all things are become new 2. But because it doth not consist in relation and respect but in reall effecting therefore it admits divers degrees of beginning progresse and perfection 2. Cor. 4. 16. The inward man is renewed day by day 3. This alteration of qualities doth either respect that good which is just and honest and it is called Sanctification or that good which is profitable and honorable and it is called glorification Rom. 6. 22. Yee have your fruit in holinesse and the end everlasting life 4. Sanctification is a reall change of a man from the filthinesse of sin to the purity of Gods Image Eph. 4. 22. 23. 34. To put off as touching the old conversation that old man which doth corrupt it selfe in the deceivable lusts and to be renewed in the spirit of your mind and to put on that new man who according to God is created to righteousnesse and true holinesse 5. For as by justification a believer is properly freed from the guilt of sin and hath life adjudged to him the title of which life is as it were determined in adoption so by sanctification the same believer is freed from the filthinesse and staine of sinne and the purity of Gods Image is restored to him 6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use in which sence the word is often taken in Scripture sometime setting forth onely the outward sometime also that inward and effectuall separation for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life in which sence regeneration and Sanctification is wont to be confounded by most but by it is understood that change of a man whereby a believer hath righteousnesse and inherent holinesse communicated to them 2 Thess. 2. 13. Through Sanctification of the Spirit 7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent Ier. 31. 33. I will put my Lawes into their mind and in their heart will I write them Ezech. 36. 26. 27. I will give you a new heart and a new spirit will I put into the midst of you 8. But this sanctification is distinguished from that change of a man which is proper to the calling of a man in Faith and repentance In that that Faith there is not considered properly as a quality but in relation to Christ neither is repentance there considered as a change of disposition for so it is all one with sanctification but as a change of purpose and intent of the mind But here a reall change of qualities and dispositions is looked unto 9. It is called a reall change that it may be distinguished not onely from justification but also from that sanctification which is by Iustification as is the Sanctification of the seventh day or also that which is by relation of a signe as is the Sanctification of the elements in the Sacraments or lastly that which is by manifestation in which manner God himselfe is said to bee sanctified by men 1 Peter 3. 14. 10. It is of the whole man not of some one part 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly and your whole spirit soule and body be preserved blameles unto the comming of our Lord Iesus Christ Although so much of man Tantum totum or that whole that is in man is not presently changed 11. But although the whole man be partaker of this grace yet it first and chiefly agrees to the soule and afterward from the soule is derived to the body as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God So also in the soule first and properly it agrees to the will from which it is derived into other faculties according to the order of nature Deut. 30. 6. The Lord thy God shall circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou maist live Rom. 2. 29. The circumcision of the heart 12. It is a change of a man from sin to distinguish it from that sanctification which is A 〈◊〉 mere negative from the mere negative contrary such as that was which is attributed to the humane nature of Christ which is said to be sanctified or made holy although the nature of Christ was never defiled with sinne 13. The terme from which this is is filthinesse corruption or the blot of fin 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 14. The terme to which is the purity of Gods Image which is said to be framed or created againe in knowledge righteousnesse and holinesse Eph. 4. 24. Or a conformity to the Law of God Iam. 1. 25. Newnes of life Rom. 6. 4. The new creature 2. Cor. 5. 16. Gal. 6. 15. the Divine nature 2 Pet. 1. 4. 15. But it is called the new and Divine creature 1. Because it is not produced of those principles which are in us by nature as the habit of all arts are brought forth which are gotten by industry learning but out of a new principle of life communicated by God unto us in our calling 2. Because our naturall disposition is altogether of another kinde then it was before 3. Because in its measure it resembles that highest perfection which is found in God 16. There be two degrees of this sanctification one in this life which is called in generall an infancy 1. 〈◊〉 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life that if some of those that are sanctified be compared with others and with themselves at divers times then some may be rightly called infants and others men growen whilst they live here Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected The other degree is called mans age and perfect age Eph. 4. 14. 1 Cor. 13.
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
intrinsecal good added to God but an outward good which is honor that is a testification of the vertue of another to further his glory or estimation and this is all that which the Creature can performe unto God 24. Therefore an agreable or worthy estimation of God and other acts wherby an estimation is manifested doe make as it were the next matter of religion And every humane honest act as far forth as it may be referred to the honour and glory of God may be the matter or matteriall object of religion Also one and the same act which in respect of subjection to the precept is called obedience in respect of the honour which it brings to God is called religion and worship 25. The proper manner of honour or religious worship is to subject the soule it selfe and the inward affections and acts of the will to another 26. For in respect of the soule and inward acts of it man is not subject directly and Per se to any Creature although as the soule is knit to the body and the inward acts to the outward his as it were necessary condition doth command that subjection which is due to the Creature as a superior 27. This honour is due to God not only according to the agreement of the thing in which sence we say those things are due which we give of liberality but also according to the right of the person to whom it is given and that by so strict a right that in respect of the debt it exceeds all Iustice although in respect of equality it is much exceeded by Iustice. 28. Therefore all worship which either by its nature or condition or by Law and common custome or by the mind and institution of him that gives it doth give religions honour to another beside the true God it doth so far forth at least faine to it selfe a new and a false GOD. 29. He that doth not give this religious worship to God is prophane he that gives it to another besides to the true God is an idolater Acts 10. Revel 19. 10. 22. 8. 30. But because greatest care ought to be had in Divine worship therefore among the Latines the word religion is sometime metaphorically used to set forth any anxious care even in things that were not sacred By which appeares that the Heathens themselves by the light of nature did see that the care of Religion is to bee prefered before all other things 31. Also because the feare of conscience pertaines to the worship of religion therefore also every scruple of conscience is wont to be called religion whence also we may gather that nature it selfe doth dictate that the conscience of a man doth first and most properly respect religion 32. The generall state of the Church as it doth prefesse a right manner of worshipping God is rightly wont to be called the Christian Religion because such a relation of a state or profession ariseih from vertue and the act of Religion 33. Those things which by a speciall institution are destinated to religious uses as the instruments of religion are also by reason of their state or fixed relation which they have called religious 34. That peculiar manner of living which the Monkes have chosen to themselves to exercise a certaine fained perfection without any reason and not without wrong to other Christians is wont to be called religion by the Papists and such Monkes religious persons 35. He that is not religious is not a Christian. 36. The true religion is onely one CHAPTER V. Of Faith 1. THE parts of religion are two naturall worship and voluntary or instituted worship 2. This distinction is grounded on Exod. 20. 6. Those words of the second Commandement who love me and keep my Commandements 3. Naturall worship is that which depends upon the nature of God so that although we had no Law revealed and prescribed by God yet if we did rightly perceive and know the Nature of God by a meet contemplation of it we might the grace of God helping us perceive al those things which in this behalfe pertaines unto our duty 4. For there is no body who understands the Nature of God rightly but withall he doth also necessarily acknowledge That GOD is to be believed and hoped in that God is to be loved called upon and to be heard in all things 5. Hence this naturall worship is simply necessary to salvation Psal. 79. 6. Ierem. 10. 52. 2 Thess. 1. 8. Powre out thy wrath upon those Nations that know thee not and upon the Kingdomes that call not upon thy name For although we obtaine eternall life neither by merit nor by any vertue of our obedience yet this part of obedience hath such an essentiall connexiâ—…n with that Faith whereby we rest upon Christ to life eternall that in exercise it cannot be separated from it 6. Hence also this worship hath been is and shall be one and the same or immutable 1 Iohn 2. Verse 7. The old Commandement which ye had from the beginning 7. Naturall worship is commanded in the first precept not only as it is internall but also as it is externall 8. For. 1. All obedience is the same inwardly and outwardly therefore the same inward and outward worship is contained in the same precept 2. In those precepts which pertaine to the second table inward and outward obedience is together commanded in every one Christ himselfe being interpreter Mat. 5. Much more therefore in the precepts of the first table and in the first and chiefe of them 3. If that distinction were lawfull that the first precept would command only inward worship and the second only outward then the first Commandement should bind the inward man and the second only the outward man and the body which is contrary to all reason 9. Naturall worship tends unto God either as our good or as good in himselfe 10. The worship which tends unto God as unto our good doth either respect him as he is in present ours as Faith or as hereafter he is to be ours as hope 11. Faith is a vertue whereby we cleaving to the faithfulnesse of God doe leane upon him that we may obtaine that which he propounds to us He that receiveth his testimony hath sealed that God is true Iohn 1. 12. As many as received him who believe in his Name 12. These five things concurre to make a Divine Faith 1. A knowledge of the thing testified by God 2. A pious affection towards God which causeth that his testimony doth most prevaile with us 3. An assent which is given to the thing testified because of this affection towards God who is the witnesse of it 4. A resting upon God for the obtaining that which is propounded 5. An election or apprehension of the thing it selfe which is exhibited to us in the testimony 13. The first of these is in the understanding but it doth not make Faith because it is common to us with unbelievers hereticks apostates and
is no acting cause as when the Lot depends upon the flying of birds or some such like effects which is produced by a cause that workes of its owne power 5. Neither can it be Logically defended that the very cast of a Die or some such like effect upon which depends the consideration of a Lot is alwayes beside the intention or scope of the agent which yet is necessarily required to fortuitous chance 6. But we doe not place a Lot simply in contingency but in meere contingency because there are three degrees of things contingent some often happening some seldome and some so far as we can understand equally having themselves on either part for in other Contingents there is some place left to conjecture by art but in meere contingency there is none 7. It is not therefore a fortuitous manner of the efficient cause which is said to rule in Lots but either that blind fortune which was made a g◅ddesse by prosane men and placed in Heaven or the speciall providence of God working that way that is hidden to us 8. But seeing that in every Lot there is sought the determination of some question or controversy and it is sought by meere contingency in it selfe and in respect of us altogether undetermined it must needs be that the very determination it selfe whatsoever the actuall intention of men shall be be from the nature of the thing alwayes sought from an higher power having power to direct such contingencies by certaine counsell and so in very deed the use of a Lot is an appealing alwayes either to the true God or to some faigned power which is wont to be set forth by many by the name of fortune 9. When therefore our Divines doe teach that there is a certaine extraordinary providence of God set over all Lots they are not so to be taken as if either those that used Lots did alwayes directly and distinctly respect such a providence or as if God did alwayes exercise such a providence but that the Lot it selfe of its own nature hath a certaine respect to the singular and extraordinary providence of God in directing of an event meerly conting◅nt and in this sence their sentence is most true 10. For seeing that in a Lot some judgement is expected by the common consent of all and there is no power of giving judgement in contingent events neither is there any other fortune judging then the certaine providence of God it must needs be that this judgement be in a singular manner expected from Gods providence 11. Neither can meere contingency it selfe have the respect of a principall cause in deciding any questio◅ neither can man to whom the event it selfe is meerly contingent direct it to attaine such an end It must needs be therefore that such direction be expected of some superior director 12. Ad hereunto that such is the order of proceeding in mans inquiry that when men desire some questiō to be determined they have not certaine meanes in their power for this determination they seek it from some superior power unto which manner of proceeding the consideration of a Lot doth altogether agree 13. Neither can it stand that he that worketh by counsell intending a certaine end and scope by certaine reason can subject his action either to fortune or meere continge◅y as it is such for so consell should be without knowledge and indifferency undetermined should bee a meanes of a cause determined 14. Such an expectation and respect to the singular providence of God is manifestly taught Prov. 16. vers 33. Whilest the action of every man about a Lot is affirmed to be bounded in meere contingency The Lot is cast into the lap and in accurate discerning the whole judgement is referred to GOD. But all the disposition of it is from the Lord. 15. For although all things are otherwise referred unto Gods providence in the Scriptures yet nothing is wont to be referred unto it with such discerning unlesse it have a certaine singular respect unto it 16. Neither doth it any thing hinder that the Hebrew word Mischphath is sometime wont to signifie another thing beside Iudgement because it must alwayes be taken according to the subject matter and there is a certaine judgement given to Lots by all who describe the nature of them 17. Hence therefore a Lot ought neither to be used rashly nor in sporting or lighter matters nor in those controversies which are either vainer or can be decided fitly by other ordinary meanes 18. Neither theresore it is to be used ordinarily or without speciall revelation to divining nor to consult of alright nor ordinarily of a deed that is past but of a division to be made or of an election lawfull on both sides which cannot otherwise be so fitly determined that they whom it concernes would be pleased 19. The opinion of them who defend playing Lots is sufficiently refuted by this one reason that by the consent of all a Lot hath a naturall fitnesse to aske counsell of Gods providence in a speciall manner For it cannot be that one and the same action of its own nature should be specially apt to so sacred an use and yet withall should be applied to jests and playes 20. That reason whereby it is contended that the use of a Lot is lawfull in light and playing matters because it is lawfully used in those civill controversies which are of lesser moment hath no consequence for although those civill controversies in which a Lot hath place of themselves are not great yet are made very great by the consequences joyned with them or adhering to them which cannot be affirmed of those spirring contentions 21. The tithes of the living Creatures Lev. 27. 32. The orders of priestly and Leviticall administrations 1. Chron. 26. 13 14 c. Luc. 1. 9. Might bring with them great inconveniences unlesse they had been determined by some Divine sentence and in that respect they were appointed by Lot by Gods institution 22. It doth not appeare from the nature of Lots that they doe most agree to the lightest things for although we may not expect Gods speciall determination unlesse we have before done so much as in us is to decide the question propounded by ordinary meanes yet by that our indeavour waightinesse is either not removed from the controversie it selfe or not to be committed to a Lot 23. The very nature of a Lot is holy as of an Oath therefore there is no need that it should receive speciall sanctification from any speciall institution For although that contingency which is as it were the matter of a Lot is not of its owne nature holy as neither Bread nor Wine ought to be so esteemed yet in application to its use it putteth on a certaine sanctity as the words of an Oath and the elements in the Sacraments 24. It is indeed free for Christians to use the Creatures to those ends to which they are naturally apt or made apt But meere contingency hath
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
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
doth not only respect God and eternall blessednesse but in God and from God it respects all those things which faith apprehends in the promises of God although in their own nature they be temporall things Heb. 11. 1. 2 Cor. 1. 10. Although it doth ciefly respect eternall life whence also it is that Hope in Scripture is often by a metonymy of the adjunct put for salvation it selfe or life eternall hoped for Gal. 5. 5. Rom. 8. 24. Tit. 2. 13. And salvation also is sometime put for Hope of salvation by a metonymy of the subject Epb. 6. 17. Compared with 1. Thess. 5. 8. The helmet of Salvation for the helmer of the Hope of salvation Also usually this object is put as proper to Hope 1 Thess. 5. 8. Tit. 3. 7. The hope of eternall life Rom. 5. 2. The hope of glory 7. Those conditions which are wont to be required to the object of Hope as that it be good to come difficult probable â—…re all sound in the promises of GOD who promiseth alwayes the greatest good things which cannot bee had without his helpe but by vertue of the promise will come to passe not only probably but certainly 8. The act wherewith it is conversant about its object is called expectation because it is not of uncertaine or probable conjecture only as humane Hope but of most certaine expectation Rom. 3. 25. Phil. 1. 20. If we hope for what we see not we doe with patience expect it According to my earnest expectation and hope and every where in the old Testament where the word Mikueh which is wont to be turned Hope doth properly signifie expectation 9. This certainty is derived to Hope from Faith for Faith is the foundation of Hope neither is any thing hoped for which is not before believed by Faith Galatians 5. 5. For we through the spirit wait for the Hope of righteousnesse by Faith 10. For seeing Faith apprehends that which is promised and Hope expects that which is promised the whole difference between Faith and Hope is the respect of that which is present and that which is to come 11. Therefore that distinction of the Papists is empty and vaine who granting that the faithfull may be certaine of their salvation with certainty of hope yet doe deny that they can ever by ordinary meanes be made certaine of it with certainty of Faith when there is one and the same certainty altogether of Faith and Hope for which reason also it is that Hope in Scripture especially in the old Testament is often put for Faith 12. Therefore that expectation of good things to come which is in the Angells and the spirits of just men in Heaven doth not in that differ from our hope because one is certaine and the other incertaine but in these 1. That our hope is grounded upon Faith which beholds God in the promises as through a glasse and darkly 1 Cor. 13. 12. But their expectation is grounded upon open sight 2. In that our hope is with labour and contention but their expectation is without all difficulty 3. In that our hope is an imperfect expectation and their expectation is perfect 13. Therefore although Hope together with Faith is wont to be said to be abolished in the life to come yet this is not so to be understood as if they ceased to be in respect of their essence but only in respect of the measure and degree of imperfection 1 Cor. 13. 10. So that the imperfection only is properly to be abolished but Faith and hope it selfe are to be perfected in respect of their essence 14. Hence Christian confidence as it respects good to come is nothing else then Hope confirmed For it must necessarily be referred to some one of those theologicall vertues which are reckoned up by the Apostle 1 Cor. 13. 13. That is either to Faith or to Charity or to Hope But it can neither be referred to Faith because Faith apprehends a thing as now present which it maketh also to subsist Heb. 11. 1. Nor to Charity because Charity doth not respect good that is ours 1 Cor. 13. 5. Therefore to Hope 15. Hence the naturall fruit of Hope is Ioy and delight in God Heb. 3. 6. The hope whereof we rejoyce 1 Pet. 1. 3. 6. A lively hope wherein yee rejoyce Because it doth respect the greatest good things not only as possible and probable but also as certainly to come and so doth make the possession of them in a certaine manner to subsist whilest it doth assure us of that which at length shall in very deed subsist Ro. 8. 24. We are saveth by Hope 16. The manner of this act depends upon that respect of the object whereby it is said to be to come and promised So that in its formall reason it is not of those things which are seene Romans 8. 24. Hope if it be seene is not Hope for why doth a man hope for that which hee seeth 17. Hence the fruit and companion of Hope is patience towards God whereby we doe constantly clave to him in seeking and expecting blessednesse although we doe in this present life conflict with divers evills even without that consolation we doe desire Esay 8. 17. Waiting upon the Lord who hath hid his Face and looking for him Rom. 8. 25. But if we hope for that we doe not see we doe with patience expect it 2 Thess. 3. 5. That patient expectation 18. A fruit of this patience is silence whereby we rest in the will of God and doe represse all those carnall things whereby we are stirred up to make hast or to resist him Psal. 37. 7. Be silent to Iehovah and without ceasing waite on him 19. Hope is strengthened and increased by all those arguments whereby we are assured that the good hoped for pertaines to us Rom. 5. 4. Experience causeth Hope 20. Among these arguments the inwatd signes of Divine grace have the first place 1 Iohn 3. 14. 19. We know that we are translated from death to life because we love the brethren 21. Therefore although it is most false which the Papists say that our hope is grounded partly upon the grace of God partly our own merits it may bemoâ—… truly affirmed that hope is strengthened increased and stirred up by Faith repentance workes and a good conscience So that true and lively hope doth exist by those as it were antecedent arguments Heb. 10. 22. 23. 1 Pet. 3. 23. 22. The effect of hope is the confirmation of the soule as an anchor safe and firme Heb. 6. 19. Whereby we possesse our very soules Luc. 21. 19. 23. There followes alwayes from this confirmation of mind a study of holinesse 1 Iohn 3. 3. Whosoever hath this hope in him keepeth himselfe pure even as he is pure 24. There is opposed to hope by way of defect 1. A feare of the evill of punishment Psal. 27. 3. For as Hope is the expectation of good so this feare is an expectation of evill 25. But