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
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
was the same Law as touching the substance with the morall Law which is contained in the Decalogue 17. Yet those in the Decalogue are to be excepted which either pertaine to the nature of mans body or the condition of this mortall life which take no place in them as many things of propagation pertaining to the seventh precept Matth. 22. 30. Also many things pertaining to the fift precept of subjection of inferiors of their superiors in like sort some things belonging to the eighth precept of every ones getting of food in his vocation finally many duties of the second and fourth Commandement to be performed to men 18. The ordering of the event was in some a preservation to persist in obedience Heâ—…ce it is that they were confirmed in good and endowed with full happinesse so that they doe immutably cleave to God with perfect obedience and fullnesse of glory Whence those Angells are called elected 1. Tim. 5. 21. Good and holy Luc. 9. 26. Blessed also and Angels of light 2. Cor. 11. 14. 19. In others the ordering of the event was a permission whence it is that they abusing their liberty did fall into Apostasie 20. Hence it is that from that time they were obstinate in evill and condemned to extreme misery Iud. 6. 2. Pet. 2. 4. Whence the evill Angells are called impure spirits and angells of darknesse Luke 8. 2. 9. 42 21. In that different ordering there doth manifestly appeare the election of some Angels and reprobation of others by Gods free counsell and good pleasure 22. Touching the time of the fall of Angels it doth only appeare that it was before Adams fall 23. Touching the kind of their sin which was first committed by them it is most like that it was pride 24. Touching their punishment the Scripture witnesseth that it is not yet inflicted in the highest degree but to be inflicted in the end of the world Matth. 25 41. 1. Cor. 6. 3. Thus much of the government of Angells The government of Man followes 25. In the speciall government of men Two things are to be observed as in the government of Angells namely prescribing a Law and ordering the event that would thence follow Yet there is not the same reason of all on either side 26. In prescribing a Law there is like reason 1. In that the Law prescribed to Men and Angells was the same as touching the Essence of it namely morall the summe whereof is in the Decalogue 2. In that that it was written in the heart by way of habit wherein the first reason of conscience is placed which is called Synâ—…ercsis Rom. 2 15. 27. But the similitude and difference is divers For First The principles indeed of this Law are common to Angells and Men but many secundary conclusions are only proper to men as of Parents mariage meats and the like 28. Secondly seeing man is of a more imperfect nature then Angells and so needs more instruction and exercise therefore there was added to the Law of nature a certaine positive thing otherwise of the same reason with it as the sanctifying of the seventh day 29. Thirdly because Man in this animall life doth understand by sences and so is as it were led by the hand from sensible things to intelligible and spirituall therefore unto that spirituall Law there were added unto Man outward Symboles and Sacraments to illustrate and confirm it And in these Symboles there was contained both a certaine speciall and positive Law a prosession of generall obedience to the Law of nature before put into him and also a confirmation of that solemn sanction of the Law which did consist of promises and threatnings 30. Fourthly because Adam was the beginning of mankind out of whom all Men were to be derived therefore a Law is given to him not only as one private person as was done in the Angells but also as a publique person or the head of mans nature from whom all good and evill was to be derived to his posterity Acts 17. â—…6 Rom. 5 18 19. 1. Cor. 15. 21. 22. 31. Fifthly in the sanction of this Law there was contained a promise of continuing animall life and of exalting it afterward to spirituall as also a threatning of bodily death which had no place in the Angells 32. This interpretation being had the Law and covenant of God with man in the Creation was Doe this and thou shalt live If thou doe it not thou shalt dye the death In which words there is first contained a precept Doe this 2. a promise joyned to it If thou doe it thou shalt live 3. A like threatning If thou doe it not thou shalt dye the death 33. Unto this covenant there were two Symboles or Sacraments adjoyned In one of which the reward due to Obedience was sealed by a Tree namely of life and in the other the punishment of disobedience was sealed by a Tree namely of knowledge of good and evill that was a Sacrament of life this a Sacrament of death CHAPTER XI Of Mans Apostacy or Fall In the former dispute we have treated of the first parc of the speciall government of Men which consists in prescribing a Law the other part followes in ordering the Event 1. IN ordering the Event as to Man there are twâ—… things to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans fall and his restoring Rom. 5. 19. 1. Cor. 15. 21. 2. In the Angells there was preservation of some and Apostacy of others but no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restoring of those that did Apostate But in Man there could not be both preservation and apostasy together because all men were created in one Adam as in the beginning roote and head but in one and the same Adam some men could not be preserved from the Fall and others Fall 3. In the Angells there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Restoring First Because they Fell from the highest top of excellency Secondly because in the Fall of Angells all the Angelicall nature did not perish but by the sin of the first Man all mankind did perish 4. The Apostacy of Man is his Fall from obedience due to God or transgression of the Law prescribed by God 5. In this Fall two things are to be considered 1. The committing of the transgression 2. The propagation of it 6. The committing of the transgression was accomplished in the eating of the forbidden Fruit which was called the Tree of the knowledge of Good and Evill but the first motion or degree of this disobedience did necessarily goe before that outward act of eating so that it may be truly said that Man was a sinner before he had finished that outward act of eating Wence it is that the very desire which Eve was caried toward the forbidden Fruit doth seeme to be noted as some degree of her sin Gen. 3. 6. When the Woman saw that the Fruit of the Tree was good for Meate and most delightfull to the
is a subjection to the power of darknesse or of spiritually deadly enemies Coloss 1. 13. Hath taken us out of the power of darknesse 2. Pet. 2. 19. Of whom a man is overcome of the same hee is brought in bondage 39. This bondage is bondage of the Devill and those that serve the Devill 40. Bondage of the Devill is a subjection to that power of the Devill whereby he effectually worketh in men in respect of them he hath command of Death Act. 26. 18. 2. Cor. 4. 4. Iohn 12. 31. 16. 11. 2. Tim 2. 26. Eph. 22. 41. Bondage of the servants of the Devill is of the world and Sinne. 42. Bondage of the world is a subjection to the entisements which are found in the world Phil. 3. 19. 1 Iohn 4. 5. 2. 15. 16. 43. Service or bondage of Sinne is that whereby a man is so captivated under Sin that he hath no power to rise out of it Rom. 6. 16. 17. 19. 20. 44. By this bondage it comes to passe that although freedome of will remaine which is essentiall to mans nature yet that freedome which pertaines to the perfection of humane nature the property whereof was that power to exercise acts spiritually good and by that meanes acceptable is not found in his sinfull state unlesse Remote and Dead 45. From this beginning of spirituall Death there followes the multiplying of Sin in this life present 46. Those Sins that follow have some respect of punishment in respect of the first sin Rom. 1. 26. 47. But this respect of punishment is attributed to those Sinnes first by reason of the effects or consequents of them because they further the Death of man and increase his misery Secondly they are said to be punishments in respect of that inward suffering to which man is subjected to in sinning whereby also his nature is pressed down and made more base Thirdly they are said to be punishments of the former sin because that former sinne was a cause for which man is deprived of that righteousnesse and grace or Divine helpe by the absence whereof it comes to passe that man runs into those sins Fourthly they may be said also in a certaine manner punishments of the former sin because that former sin was a cause disposing and preparing man to commit the following sins and in that respect it hath brought upon man all those Sins and whatsoever evills doe either accompany or follow them CHAPTER XIII Of Originall Sinne. In the former dispute Thesi 45. the multiplication of sinne was given as a consequent from the beginning of spirituall Death which we will thus shew forth in the following Theses 1. THe Sinne that followed upon the first Fall is either Originall or Actuall 2. Originall Sinne is an habituall exorbitancy of the whole nature of man or it is a deviation from the Law of God 3. Because it is the corruption of the whole man heâ—…ce it is called in the holy Scriptures The old man Rom. 6. 6. Eph. 4. 22. Col. 3. 9. The body of Sinne. Rom. 6. 7. 24. A Law of the members Rom. 7. 23. And the members themselves Col. 3. 5. Flesh. Iohn 3. 6. Rom. 7. 5. 18. 25. 4. Hence also it is that in Scripture a homogeneall corruption is attributed not only generally to the whole man but also to every part of it as to the understanding Gen. 6. 5. The imagination and thoughts only evill Rom. 8. 5. 6. 7. They savour the things of the flesh To the conscience Tit. 1. 15. Their mind and conscience is defiled To the will Gen. 8. 21. The imagination of the heart of man is evill from his childhood To the affections of every kind Rom. 1. 24. To uncleannesse in the lusts of their hearts Lastly to the body and all the members of it Rom. 6. 19. Your members servants to uncleannesse and iniquity to commit iniquity 5. This Sinne is said to be an exorbitancy or deviation of man because it is in man an habituall privation of that due conformity to the Law imposed on man by God wherein he ought to walk as in his way 6. Hence it is that that originall depravation is called in the Scriptures Sinne or that Sinne by a certaine speciall appropriation Rom. 6. 12. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 8. 20. The Law of Sinne. 7. 23. Sinne dwelling in us inhering adhering and compassing us about Rom. 7. 17. 20. 7. 21. Heb. 12. 1. 7. This disorder in man hath as it were two parts One formall and the other as it were materiall Ier. 2. 13. My people have done two evills they have forsaken me c. That they might dig to themselves Cisternes The description of actuall Sin doth containe the picture of originall as the daughter doth containe the picture of the mother 8. The formall part is an aversion from good Rom. 3. 12. There is none that doth good no not one 9. The materiall part is a turning and inclining to evill Rom. 7. 23. The Law of Sin 10. By reason of this originall depravation it commeth to passe that although the will of man be free in the state of Sinne as touching all acts which it doth exercise yet it is captive and servile as touching the manner of doing because it is deprived of that power whereby it should will well and that inclination is as it were a forme whereby it commes to passe that it willeth amisse even when that thing is good about which it is exercised inwilling Rom. 3. 12. 7. 14. 2 Cor. 3. 5. Iohn 8. 34. 2 Pet. 2. 19. Rom. 6. 16. CHAPTER XIV Of Actuall Sinne. 1. Thus much of Originall Now followeth Actuall Sinne. 2. ACtuall Sinne is an exorbitancy of mans action or a deviation of it from the Law of God 1 Iohn 3. 4. It flowes from originall Sinne as an act from an habit or as the fault of the person flowes from the fault of nature In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati 3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects and their special wayes whereby they are carried towards their objects yet in respect of that beginning or foundation whence they proceed they are indeed tied knit together Ia. 2. 10. 1 Tim. 6. 9. 4. Actuall Sinnes are diversly distinguished among themselves First in respect of degree One Sinne is greater or lesser then another Ezech. 5. 6. 8. Shee hath changed my judgements more then the Gentâ—…es themselves 8. 15. Thou shalt see yet greater abominations then these Iohn 19. 11. He hath the grearer Sinne whence also punishment is greater or lesser Luke 12. 47. He that knoweth and doth not shall be beaten with many stripes and he that knoweth not and doth shall be beaten with few stripes Mat. 11. 22. 24. 5. But this difference of degrees depends First upon respect of the person by whom it is committed Numb 12. 14.
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
doth alwayes flow from him that worketh with proportion 21. Where this also is to be observed that a substantiall dignity such as was in Christ doth more properly confer to the dignity of the work then an accidentary dignity such as is in some men 22. From this dignity of the person it comes to passe that the satisfaction of Christ was sufficient as touching the substance and superabundant as touching certaine circumstances which did not at all agree to Christ. CHAPTER XXI Of the Life of Christ being humbled 1. THe parts of Christs humiliation are two his Life and Death 2. Of his Life there are two parts the first in his Conception and Birth the second after hee was Borne 3. Unto his conception there were two principles that did worke together one active and another passive 4. The Passive was the blessed Virgin Mary which 〈◊〉 called a passive principle not because she did nothing unto the bringing forth of Christ but because she did nothing of her selfe but that she did administer that matter of which the flesh of Christ was formed Neither yet could she administer it immediatly fit for she had no pure matter but it was made fit by a certaine supernaturall preparation and sanctification Luc. 1. 35. Because that which shall be borne of thee is holy yet Christ was truly and really the Sonne of Mary and the seed of the Woman promised from the beginning Neither are there therefore two Son-ships in Christ really distinct or two sonnes joyned together for that temporall Son-ship whereby he is referred to his Mother was a respect of reason only Indeed the humane nature of Christ had a reall relation to Mary as to a cause but the Son-ship doth no way agree to the nature but to the person only yet there is that relation of the humane nature to the person and of Mary to that nature that it may be truly and rightly said Mary was the Mother of God 5. The active principle of this conception was not a man whence blessed Mary was a Mother and Virgin together Mat. 1. 23. Isay 7. 14. But the holy Spirit Neither yet can Christ be called the Sonne of the holy Spirit no not in as much as he is man for as he is man neither is he of the same nature with the holy Spirit neither doth it agree to a nature but to a person to undergoe the respect of a Sonne 6. In the first instant of this conception Christ received according to his humane nature fulnesse of all grace as touching the first act Iohn 1. 14. Full of grace and truth Luc. 2. 40. He was filled with wisdome yet so as that it might be increased as touching the second acts and by spreading forth to new objects Luke 2. 25. Hee grew in Wisdome 7. Hence Christ was indeed erriched with blessednesse from the very instant of his conception but so as that as travellers doe he proceeded in it untill he came to highest exaltation 8. In the birth of Christ there was humility of greatest poverty with an attestation of gratest glory that both natures and both parts of mediation might be declared from the beginning 9. All the earthly things which did belong to the birth of Christ were most humble But the Angels and Starres of Heaven did declare that glory wherewith all kinds of men Shepheards wisemen Herod and the Priests with all the people were moved Luc. 1. 18. Mat. 2. 2. 3. 10. By reason of this birth he was according to the flesh the Sonne of the Patriarches of all the world yet specially he was that seed of Abraham in whom all Nations should be blessed and that Sonne of David who was to possesse a Kingdome not of this but of another for ever Iohn 18. 36. My Kingdome is not of this world Luc. 1. 33. And he shall raigne in the house of Iacob for ever and of his kingdom there shall be no end 11. The time place and the like circumstances accompanying his Birth did make the same truth manifest 12. After the birth of Christ was his life Private and publique 13. He lived a private life before publike because the condition of man did so require to which he had subjected himselfe because the Law of God had so determined and so also the infirmity of man did require that by degrees the Sunne of righteousnesse should appeare unto them and that they should be lead as it were by the hand from every imperfect thing to that which is perfect 14. In his private life there was his infancy and subection to his parents 15. In his infancy there was his 1. Circumcisioâ—… and offering 2. His flight unto Egypt and returning thence 16. Christ was circumcised and offered because he did subject himselfe not only to the eternall and morall Law but also to the Ceremoniall and every Law of God 17. Those ceremoniall observations were so many confessions of sinne Therefore Christ who was made sin for us was fitly made conformable to them 18. Also they were certaine outward meanes belonging to Divine worship therefore Christ observed them that he might fulfill all righteousnesse 19. Lastly they were certaine types shadowing forth Christ now that he might fulfill those and by this meanes sanctifie the same he would apply them to himselfe 20. Circumcision was the Seale of the Covenant of God 21. Offering was a presenting and dedicating the first born unto God therefore Christ was fitly both circumcised and offered because hee was to confirme that saving Covenant by his blood and among the first borne hee was onely perfectly holy to God of whom all others were only types 22. His flight into Egypt and his returne thence was 1. That he migt shew from the beginning of his age that he was borne to undergoe misery 2. That according to the condition to which he had submitted himselfe he might provide for his life after the manner of men 3. That he might withal shew that he was the man that should bring us out of spirituall Egypt into the promised Land 23. In his subjection to his parents which pertaineth to the fift precept of the Decalogue he did shew that he was subject to the whole morall Law 1. Because there is the same reason of one precept as of all 2. Because there is no part of morall obedience from which Christ the Lord of Heaven and Earth might seem to be more free then from subjection to men 24. Although that this legall obedience was required of Christ now made man by right of Creation yet because he was made man not for himselfe but for us it was a part of that humiliation satisfaction and merit which God required and accept of him for us 25. In this subjection these two things are to be observed The exception which hee did suffer and the effect which it did bring forth 26. The exception was the disputation which he had with the Scribes when he was but twelve yeares old 27. This disputation was a foregoing
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
whereof others doe ascend Heb. 9. 8. But others had ascended in their soules before in time Col. 1. 20. And some also as it is most like in their bodies Gen. 5. 24. Hebr. 11. 5. 2 Kingâ—… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection namely the power of God which is the same both of the Father and the Son hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension Act 1. 11. But there was added moreover the condition of a glorified body which is carried as well upward as downward 26. The ends of his ascension were 1. That he might place his humane nature now glorified in the mansion of glory 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God Iohn 3. 13. How shall yee believe if I tell you heavenly things For there is none that ascendeth into Heaven but he who descendeth from Heaven namely the sonne of man who is in Heaven 3. That he might prepare mansions for all his in the house of his Father Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome Eph. 2. 6. Hath raised us up together and hath made us sit together in Heaven in Christ Iesus 5. That by his intercession power he might take care for those things which were to be performed for their salvation Iohâ—… 16. 7. If I goe from you I will send the Comforter unto you 6. That we may have a most certaine argument of our ascension into Heaven 1 Cor. 15. 20. He is made the first fruits of them that sleepe 7. That wee also might in thought affection and conversation follow after Heavenly things Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is We carry our selves a Citizens of Heaven from whence also we looke for a Saviour the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation whereby he enjoyeth the highest glory of his mediation Hence Resurrection and Ascension are motions tending to this sitting hence also Resurrection and Ascension in a certaine manner common to us with Christ but sitting at the right hand of the Father agrees to none but to Christ only 28. That highest glory wherewith Christ is endowed by this sitting is properley and formally a kingly glory Acts 2. 36. Let therefore all the house of Israel know for certaine that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis under his feet 30. This majesty and power doth properly agree to the person of Christ the Mediator in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome that with power he is above and set over all created things Eph. 1. 20. But from this eminency of dignity to conclude that the humane nature of Christ which was created end remaines finite being absolutely and abstractedly considered hath the same omnipotency and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse and it is not far from blasphemy 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men and Angells 32. This kingly glory of Christ doth also redound unto other of his offices so that he exerciseth a kingly Priest-hood and a kingly prophecy 33. The kingly priest-hood is that whereby he doth plead our cause not by suffering and humbly supplicating as it were with bended knees but by representing gloriously those things which he did and suffered Hebr. 9. 24. Christ is entred into Heaven it selfe to appeare before the Face of God for us 34. Christ doth exercise a kingly prophecy whilest he powres out his spirit upon all flesh whilest he sends his Embassadors workes together with them and confirmes their word by signes that follow lastly whilest he gather his own out of the world protects builds up and preserves them for ever Mat. 28. 18 19 20. Marc. 16. 20. CHAPTER XXIV Of the application of Christ. So much of Redemption The application of the same Redemption followes 1. THis application is that whereby all those things which Christ hath done and doth as Mediator are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 yet it doth depend 1. Upon the dceree and donation of the Father whereby he hath given some certaine men to Christ to be redeemed and saved Iohn 6. 36. This is the will of my Father that of that he hath given me I should lose nothing for all those and only those whom the Father hath given to Christ doe come to him Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those whom he hath appointed to him by his Father Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me because they are thine 3. Vpon the acceptation of the Father whereby he doth accept and ratifie that satisfaction for the reconciliation salvation of the same persons 2 Cor. 5. 19. Namely that God was in Christ reconciling the world to himselfe not imputing their sins unto them 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption and deliverance to our surety and to us in him which unto the finishing of that secundary application in us hath the respect of an effectuall example so as that is a representation of this and this is brought forth by vertue of that 4. Hence our deliverance from sinne and death was not onely determined in the decree of God but also granted and communicated to Christ and to us in him before it be perceived by us Rom. 5. 10. 11. We were reconciled to God by the death of his Son By whom we have now received a reconciliation 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application Iohn 14. 16. 16. 7. The Father shall give you an advocate I will send him unto you 6. Hence every good giving and every perfect good is said to descend from above from the Father Iames 1. 17. And all saving things are said to be communicated to us in Christ as in the head For Christ as obtaining it by his merit and through Christ as effectually applying it Eph. 1. 3. 5. 11. 7. Hence also application is the end effect of impetration But seeing the end is intended by God the Father and Christ it hath a certaine connexion with impetration as
that shew it carieth immediatly to the senses makes another thing withall come into the mind and in this sence the consideration of a signe is as large as of a Logicall argument 3. Signes are some naturall some by institution 4. Yet betweene these two there is so great difference that they cannot be confounded without foule error 5. There is also a signe ordinary and perpetuall and another extraordinary and temporary 6. In respect of the thing signified it is either of things past and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rememorâ—…wn A signe of remembrance or of things present and it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrativum a demonstrative signe of things to come and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praenunciativum a foretelling signe or finally consisting of all these so as it sets forth things present past and to come 7. In respect of the end and use it either serveth for the understanding and is called Notificans a notefying signe or the memory and is called Commonefacions aâ—… admonishing signe or for Faith also and is called Obsignans a Sealing signe or lastly for all these together 8. Hence an holy Signe is either a bare signe or a seale also 9. A bare signe is that which onely representeth a seale is that which not onely representeth but also exhibiteth by sealing 10. A seale sealing the Covenant of God is called a Sacrament Rom. 4. 11. 11. For it is a signe of remembrance demonstrating foretelling notifying admonishing and sealing 12. A Sacrament therefore of the new Covenant is a Divine institution whereby by sensible signes the blessings of the new Covenant are represented exhibited and applied 13. Hence such a Sacrament hath the respect of a secondary Divine testimony whereby that primary testimony which is contained in the Covenant it selfe is specially confirmed in respect of us 14. Hence that speciall application of the favour and grace of God which ariseth from true Faith is very much confirmed and furthered by the Sacraments 15. In a Sacrament therefore there is a sensible thing and a spirituall 16. The sensible thing is a signe either representing or applying the spirituall thing is that which is represented and applied 17. Yet by the name of a Sacrament usually and most properly the outward and sensible thing it selfe is wont to be set forth 18. The Sacramentall signe hath not that spirituall thing to which it is referred either physically inhering or adhering for so the signe and thing signified should bee together 19. Neither yet are they bare declaring and representing signes but communicating the thing it selfe testifying and exhibiting the thing to be more communicated 20. Hence none can institute such an holy signe but God only because no Creature can bestow the thing signified or make the communication of it certaine to us or finally ad that vertue to such signes whereby they may be made fit to confirme Faith and Confidence or to stir up any spirituall grace in us more then any other thing 21. The thing it selfe which is set apart and separated to such an holy use is properly called a representing signe as Bread and Wine in the supper but the use of these things is called an applying signe as distributing receiving eating drinking 22. Hence Sacraments doe not properly exist out of their use that is neither before nor after they are applied to their use are they indeed Sacraments 23. The spirituall thing which is signified by the Sacraments of the new covenant is the new covenant it selfe that is Christ with all those blessings which in him are prepared for the faithfull 24. Yet some Sacraments doe more expresly represent a manner or some respect of his Covenant then others which doe also more set forth some other manner 25. But all have this common that they seale the whole Covenant of grace to the faithfull neither have they this use at that only time whilst they are administred but to the end of life 26. The forme of a Sacrament is that union which is between the signe and things signified 27. This union is not corporall neither yet is it imaginary but it is a spirituall relation by vertue whereof the things signified are really communicated to these who doe rightly use the signes 28. For neither doe all those partake the spirituall thing it selfe who are made partakers of the signes neither is there the same manner and meanes of partaking both 29. From this Union followeth a communication of Praedication whereby First the signe is predicated of the thing signified as when Sanctification of the heart is calling circumcision 2. The thing signified of the signe as when circumcision is called the Covenant and bread the body 3. The effect of the thing signified is predicated of the signe as when Baptisme is said to regenerate 4. A property of the signe is predicated of the thing signified as when breaking which agreeth to the Bread is attributed to Christ. 5. A property of the thing signified is attributed to the signe as when sacramentall eating and drinking is called spirituall 30. The foundation of this relation arifeth First from the similitude or proportion of the signe to the thing signified for such a likenesse although it doe not make a Sacrament yet it is required afore to those things which doe make a Sacrament and is laid as a foundation to them Secondly from the word of institution which consists of a command and a promise The command doth impose a duty of using the Creatures to that holy end The promise doth give us to believe that we shal not so use them in vaine But this word of institution distinctly applied with fit prayers is called the word of consecration of blessing the word of sanctification and separation 3. It is perfited with observation and the use it selfe prescribed of which here is so great force that for default of it that is not a Sacrament to this or that person being present in body or receiving which to others is most effectuall 31. The primary end of a Sacrament is to seale the covenant and that not on Gods part onely but consequently also on ours that is not onely the grace of God and promises are sealed to us but also our thankfulnesse and obedience towards God 32 Therefore mysticall signes of holy things cannot be instituted by man without prejudice and violation of the Sacraments although they doe set forth mans duty only 33. For although such signes are not properly Sacraments yet they are signes Sacramentall that is they partake the nature of Sacraments and so cannot be instituted by man 34. A secondary end is profession of Faith and love for there are represented in the use of the Saraments both that union which we have with God in Christ and that communion which we hold with all those who are partakers of the same union especially with those who are members of the same Church CHAPTER XXXVII Of Ecclesiasticall Discipline An adjunct of the Word
one of these signes from the faithfull in the administration of the supper doe detract from the wisdome of God make lame the institution of Christ and grievously lessen or take away the consolation of the faithfull 21. But bread and wine are therefore used because except the eating of flesh which hath no place in holy things now the sacrifice of Christ is finished and the drinking of blood from which not only religion but mans nature adhors there is nothing doth more conveniently expresse that neerest union which by degrees wee enjoy with Christ which is founded in the sacrificing of his body and shedding of his blood 22. To faigne any transubstantiation or consubstantiation in this Sacrament more then in baptisme is a certaine blind and stupid superstition 23. For it is not required to spirituall nourishment in this Sacrament that the bread and wine be changed into the body and blood of Christ nor that Christ be corporally present with them but only that they be changed relatively in respect of application and use and that Christ be spiritually present with them who receive in Faith 24. This transubstantiation and consubstantiation is against the nature of a Sacrament in generall against the analogy of our other Sacrament or baptisme against the most usuall phrases in the Old Testament against the humane nature of Christ against his state of Glorification and against the revealed will of God which saith that Christ shall remaine in Heaven untill the day of judgement 25. As touching the words of Institution This is my body they are necessarily to be understood as other sacramentall phrases which every where we meete with in the holy Scriptures of which we have God himselfe a cleere interpreter Gen. 17. 10 11. This is 〈◊〉 Covenant That it may be a signe of the Covenant betweene me and you 26. As touching the manner of opening the words of this phrase according to art learned men doe differ among themselves Most of our interpreters would have a trope in the words that is a metaphor or a metonymy 27. The Lutherans contend that here is no trope to be found but only an unusuall predication 28. There are not a few and those new Interpreters who deny that there is either any proper trope or unusuall predication but they make it an improper and mysticall predication 29. But no sufficient reason is brought why we may deny that there is a trope in the words which may be thus demonstrated If it be an improper or unusuall predication as they would have it this unusuall or improper way ought to be shewed in some word which if it be done then of necessity it is that that word be some way translated from his naturall signification and use if that be so the word takes the nature and definition of a trope 30. But the trope is neither in the Article going before nor in the proper Copula as in the word is but in that which followes that is in the word body for body is put for a signe of the body not that a true and proper body is excluded out of that sentence but rather included by a relation which the signe hath to the thing signified 31. But there is not onely one trope but threefold in this word the first is a metaphor whereby one thing like is put for another unto which a metonymie of the adjunct adheres and is mingled For the bread is not onely like the body of Christ but also by Gods institution it is made an adjunct of it the second is a Synechdoche of the part for the whole whereby the body of Christ is put for whole Christ the third is a metonymy of the subject for the adjuncts in that Christ is put for all those benefits also which are derived from Christ to us In the other part of the Wine there are other tropes sufficiently manifested CHAPTER XLI To the end of the World 1. THus far of the administration which is before the end of the World in the end itselfe that application shall be perfected which is onely begun in this life 2. Then the end of calling shall be present to all the called for we are called to the eternall glory of God 1 Pet. 5. 10. Wherein also the end of Faith is said to be contained that is the salvation of soules 1 Pet. 1. 9. 3. Then that declaration of Justification and Redemption which is by the effects shall be compleat in respect whereof the faithfull are said in this life to expect Redemption Luc. 21. 18. Rom. 8. 23. Eph. 1. 14. 4. Then all the adopted shall enter into the possession itselfe of the inheritance in which sence the faithfull are said in this life to expect their adoption Rom. 8. 23. 5. Then the Image of God shall be perfected in all the Saints Eph. 5. 27. That he might present it to himselfe glorious not having spot or wrinkle or any such thing but that it might be holy and unblameable 6. Finally then the glory and blessednesse hoped for shall shine in all kind of fulnesse not only in the soule but also in the very body Philippians 3. 21. Hee shall transfigure out meane body that it may be made conformable to his glorious body 7. But because the state of the Church at that time shall be a state of perfection and not of edification therefore the Ministery Sacraments and Discipline together with the instituted Churches themselves shall cease and the mysticall Church shall remaine in immediat communion with God 8. Hence also this end of the World ought with desire to be expected of all the faithfull Phil. 3. 20. Tit. 2. 13. We expect a Saviour Jesus Christ. Expecting that blessed hope and that glorious comming of the glory of the great God and our Saviour 9. The perfection of this finall administration doth require the comming and personall presence of Christ himselfe Acts 10. 42. 10. The second comming of Christ in this shall be like the first that it shall be reall visible and apparent Acts 1. 11. But in this unlike that it shall be 1. With greatest glory and power Mat. 24. 30. Tit. 2. 13. 2. It shall be with greatest terror in respect of the ungodly and with greatest joy of all the godly 2 Thess. 1. 7 8 9 10. 11. Hence there are two Acts that serve for the last discerning between the godly and ungodly Resurrection and the last judgement 2 Cor. 5. 10. 12. Resurrection is of that which fell but because man fell from life by the separation of the soule from the body therefore that he may rise againe it is necessary that the same soule be againe reunited to the same body that by the restored union of both the same man may exist 13. That such a Resurrection is possible to God it appeares because such a reparation of man doth not exceed that power which was manifested in his first Creation Phil. 3. 21. According to that effectuall power whereby he is able to
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
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
this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.
war to intend their occasion who are not in some sort partakers of such like cause 45. But if there be present a lawfull cause together with a just authority and intention and a just manner be used the war it selfe or warfare is not against Religion Iustice or Charity Num. 31. 3. 1. Sam. 18. 16. 25. 28. 1. Chron. 5. 22. Luc. 3. 14. Rom. 13. 4. 1. Pet. 2. 14. 46. Also the same conditions observed it is lawfull for those who have skill in weapons 1. Chron. 5. 18. Psal. 143. 1. To offer and apply their help to lawfull Captaines to make war Luc. 3. 14. 1. Cor. 9. 7. 47. No Law of God permits any one to kill himselfe 48. Yet it is lawfull and just sometime for one to expose himselfe to certaine danger of death 39. Nay sometime the case is wherein one may and ought to offer himselfe to death Ionah 1. 12. CHAPTER XIX Of Chastity 1. IUstice which respects the purity of our Neighbour is Chastity 2. Chastity is a vertue whereby the purity of his person is preserved in respect of those things which pertaine to generation 1. Thess. 4. 3 4 5. 3. The parts of Chastity are two shamefastnes and honesty 4. Shamefastnesse is a part of chastity drawing back from impurity which is in the same sence also called bashfulnesse 5. Honesty is a part of chastity leading to those things which become purity 6. Shamefastnesse and honesty are radically in the inward choise of a man but significatively in the outward conversation 7. Hence chastity is chiefly named shamefastnesse as it doth take away the outward signes of impurity and it is called comlinesse as it putteth the outward signes of purity 8. Unto shamefastnesse modesty is chiefly referred and to comelinesse gravity 9. Modesty is a vertue whereby we containe our selves within the bounds of fleshly desire 10. Gravity is a vertue whereby the decorum of purity is observed 11. Chastity is virginall conjugall or viduall 12. But this distribution is not of the Genus into Species but of the adjunct into his subjects 13. For chastity is the fame in respect of the essence in all but it admits some accidentall differences according to the different states of those by whom it is observed 14. For virginall is that which ought to be kept by a virgin untill she contract mariage 1. Cor. 7. 34. 15. Conjugall is that which ought to be kept in wedlock Tit. 2. 5. 16. Viduall is that which is to be kept by Widowes 1. Tim. 5. 7. 17. Unto conjugall chastity mariage lawfully contracted and observance is referred Mat. 19. 6. 1. Tim. 2. 14. Heb. 13. 4. 1. Pet. 3. 1 2 4. 18. For this is the difference between single estate and maried that though chastity may and ought to be observed in single estate yet single estate of it selfe maketh nothing to chastity but wedlock hath both of it own nature a certaine purity in it selfe as it is an ordinance of God and also by vertue of that institution it becomes a meanes to preserve purity and chastity 19. Mariage is the individuall conjunction of one man and one woman by lawfull consent for a mutuall communion of their bodies and society of life among themselves 20. It is of one man with one woman Genes 2. 22. Malac. 2. 15. Mat. 19. 4 5. 1. Cor. 7. 2. Levit. 18. 18. 21. For that perfection of friendship and mutuall offices such as mariage is cannot be had but between one and one 22. Therefore Polygamy even that which was in use with the ancient Fathers was alwayes a violation of the Lawes of Mariage neither was it of old tolerated by God by any other dispensation then that whereby he is wont to tolerate mens infirmities and ignorances and to turne them to God 23. To a lawfull consent is required first that the persons to be joyned be fit Secondly that the consent it selfe be agreeable to the nature of the thing and the Law of God 24. That the persons may be fit is required 1. A just distance of blood Levit. 18. 25. For neernesse of flesh hinders mariage by reason of a certaine speciall reverence due to our owne flesh contrary to which is that conjugall familiarity which is signified in that phrase Doe not uncover her nakednesse Levit. 18. 6. 7. And following 26. That distance of degrees either of kindred or affinity which is propounded Levit. 18. to be observed is of common and perpetuall right for the violation of it was among those abominations wherewith the Gentiles themselves are said to have polluted the Land Vers 37. 28. 27. Yet it is not in all things of such essentiall morall right but it may admit exception either upon meere necessity urging as in the beginning of the world or upon a speciall command of God Deut. 25. 5. 28. Spirituall kindred or neernesse as they call it brought in by the Papists between him that baptiseth or the God-father and the God-son or God-daughter as they call them baptised as an impediment of lawfull matrimony is an idle and tyrannicall devise of superstition 29. Secondly there is also required in the person that is to contract Matrimony ripenesse of age 1. Cor. 7. 36. Which if it should be wanting she could not contract other covenants of lesse moment much lesse this so great a covenant 30. That this consent be conformable to the nature of the things there is required aforehand 1. Consent of parents if they be as yet in their power 1. Cor. 7. 36 37 38. 31. 2. Consent also of the persons contracting ought to proceed from certaine deliberate counsell without compulsion or deceit 32. This conjunction is said to be individuall because from the nature of the thing it selfe it hath the fame ends with the life of man Rom. 7. 1 2 3. 1. Corinth 7. 39. 33. They therefore that have concubines who doe contract between themselves for a time doe not marry according to Gods ordinance and allowance but doe filthily elude it 34. Neither doth this perpetually depend upon the will only and covenant of the persons contracting for then by consent of both parts a covenant so begun may be unloosed again as it useth to be between master and servant but the rule and bond of this covenant is the institution of God whence also it is in the Scriptures fometime called the covenant of God Prov. 2. 17. 35. This institution of God whereby he establisheth the individuall fellowship of husband and wife doth respect the good of mankind in a just conservation of it by a certaine education and hereditary succession of children which cannot be done without an individuall conjunction of parents 36. Therefore lawfull marriage cannot be unloosed before death without most grievous guilt of him who is the cause of it 37. No not infidelity or heresie in either part doth give a just cause of separation 1. Cor. 7. 12 13. 38. But if one party make separation with obstinate pertinacy the other
party in that case is freed 1. Cor. 7. 15. 39. This conjunction is for the communication of bodies because there is in marriage first sought an holy seed Malac. 2. 15. And secondarily a remedy against carnall desires which are now since the fall in men who have not a singular gift of continency so unbridled that unlesse they be helped by this remedy they doe as it were burne them that is make them unfit for pious duties and make them run headlong to unlawfull and foule mixtures 1. Cor. 7. 2 9. 40. Hence the body of the husband is said to be in the power of the wife and the body of the wife in the power of the husband so that they ought to give due benevolence one to another without defrauding 1. Cor. 7. 3 4 5. 41. Hence also the vow of single life as it takes place among the Papists is not a vow of chastity but of diabolicall presumption a snare of the conscience and the bond of impurity 42. Also society of life and that most intimate for mutuall comfort and helpe is among the ends of mariage for seeing a man must leave his father and mother and cleave to his wife Gen. 3. 24. And seeing the woman is said to be made a meet help unto man Gen. 2. 18. This helping society doth not only pertaine to the propogation of mankind but it must be extented to all the duties of this life 43. All these are mutuall between the husband and wife and ought to be observed of equall right as touching the essence or summe of the matter yet so as that difference of degree which comes between the husband and the wife that the husband governe and the wife obey be observed in all these things 1. Pet. 3. 7. 1. Cor. 11. 7. 8. 9. 10. Eph. 5. 33. 44. Unto chastity luxury is opposed in a more strict sence whereby it sets forth an unlawfull use of those things which pertaine to generation which in the same sence is called uncleannesse inordinate affection and evill concupiscence Col. 3. 5. Lasciviousnesse Rom. 13. 13. The disease of concupiscence 1. Thess 4. 5. 45. Unto Luxury are reckoned all the helping causes effects and signes of it as unchast lookes Iob 3â—… 1. Pro. 9. 13. 2. Pet. 2. 14. Mat. 5. 28. Noddings Kissings Embracings Touchings Dancing Showes Songs Gestures and the like Gal. 5. 15. 46. Unto the helping causes of Luxury are referred Gluttony and Drunkennesse Rom. 13. 13. Ezech. 16. 49. Prov. 23. 31. 33. 47. Unto the effects and signes of it are referred lasciviousnes and lacivious habit Prov. 7. 11. And obscene speech Eph. 5. 4. 48. The kinds of Luxury are 1. Scortation which is the mixture of a single man with a single woman 1. Cor. 6. 16. Whether it be Stuprum whordome which is the deflouring of a woman otherwise honest or fornication properly so called which is the mixture with a dishonest woman or a whore 2. Adultery when at least one of the persons offending is married or betrothed 3. Incest when those are mixed together which are neere in the flesh 4. Rape when force is added to Luxury 5. Mixture against nature 49. Adultery is most properly and essentially against marriage the band and covenant whereof it breakes of it own nature and so is the proper and just cause of a divorce which is not to be admitted for many other sins although they be more grievous 50. A just devorce doth dissolve the band it selfe of mariage CHAPTER XX. Of commutative Iustice. 1. IUstice which respects the outward benefit of our Neighbour by a certaine appropriation is called commutative Iustice because it is chiefly used in changings 2. This Iustice is a vertue whereby every man 's own is given to him in externall commodities 3. Now that is said to be every mans own whereof he hath a lawfull dominion 4. Dominion is a right to dispose perfectly of a matter so far as Lawes permit Matth. 20. 15. 5. There be two parts of a perfect dominion propriety and the use of it Luc. 20. 9. 10. 1. Cor. 9. 7. 6. Now these are sometimes separated so as the propriety is in one and the use for a time in the power of another 7. This Iustice is exercised in the getting and using 8. The Iustice of getting depends upon the cause of the dominion 9. The cause and reason of a dominion is called a title 10. A just title is a just occupying an inheritance a gift a reward or a contract 11. A just occupation is a lawfull taking of things which were belonging to no body before yet may become some bodies 12 Those things are said to belong to no body which are not possessed neither are in any ones dominion 13. In this sence all things are said to have been common in the beginning of the world and also after the flood because they belonged to no man by possession or peculiar dominion and so were propounded in common to every one that did first take or occupie whereunto also pertaines that blessing of God upon man-kind Gen. 1. 28. Fill the earth and subdue it and beare rule over every beast and over all foules of the Heaven and over all the beasts that creepe upon the Earth which is also repeated after the flood Be fruitfull increase and fill the Earth 14. Of the same condition also are now those Islands of the Sea and parts also of the continent which were never inhabited 15. Of the same right also are all those things which did once belong to somebody but afterward ceased to belong to any which are wont to be called things vacant or forsaken 16. But things that are lost are not to be accounted with these unlesse there have been due diligence used to find out the true owner for otherwise although they be not corporally detained from another yet in right with will and mind they are possessed 17. Hence those wares that to lighten the Ship are cast into the Sea or are by some Ship wrak brought to shore are not to be accounted for things vacant or forsaken 18. Unto this occupying is captivity referred which is an occupying caused by right of war justly undertaken 19. An inheritance is a succeeding into the goods of another by vertue of his just will Levit. 25. 45. 46. Num. 27. 8. 9. 10. 11. 20. A gift is a free bestowing of a good thing 1. King 10. 10. 13. 21. A reward is the recompencing of a worke done 22. A contract as it pertaines to this place is a communicating of a good thing upon an agreement binding to it the forme of which is I give that thou mayest give or I give that thou mayest doe or I doe that thou mayest doe or I doe that thou mayest give 23. Unto possession by contract is to be referred 1. Buying when a thing is had upon a certaine price 2. Letting when the use of a thing is granted for a certaine reward 3. Borrowing when a
Whence it is there is a difference between Fornication Adultery Incest 2. Upon the kind and nature of the thing Mat. 5. 21. 22. He that is angry unadvisedly he that calleth Raca he that saith thou foole 3. Upon the intending and remitting the Act. Phil. 3. 6. As concerning â—…eale persecuting the Church 1 Tim. 1. 13. A blasphemer a Persecutor and Injurious 4. Upon the way and manner of committing for it is done either out of ignorance infirmity or with an high hand Num. 15. 27. 30. If a soule shall Sinne through error he shall offer as he Goat but the soule which shall commit with an high hand shall be cut off Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you 5. Upon the circumstances of place time and the like Isa. 26. 10. When favour is shewed to a wicked man he will not learne righteousnesse in the land of uprightnesse he doth wickedly 6. Secondly the speciall difference of actuall Sinnes is properly privative and doth formally depend upon the difference of rectitudes from which these acts doe decline 7. Therefore that distribution of Sins as they are contrary to the Commandement of God is most proper 8. Thirdly actuall Sin is distinguished in respect of parts into Sinne of Omission and Sinne of Commission For seeing there are as it were two part of originall Sinne turning from good and a turning to evill actuall Sinne that flowes from thence hath a double respect for where turning from good doth most appeare that is said to be a Sinne of Omission and where a turning to evill doth most appeare that is called a Sin of Commission 9. Therefore a Sinne of Omission is not to doe that that ought to be done Iames 4. 17. He that knoweth to doe well and doth it not to him it is Sin Mat. 25. 42. I was an hungry and ye gave me no meat c. 10. Sinne of Commission is to doe that which ought not to be done 11. Sinne of Omission is most directly contrary to the command of God and Sinne of Commission to the forbidding in a Sinne of Commission there is a certaine addition to the Law of God and in Omission there is a certaine detractation from the Law both which are forbidden Deut. 4. 2. 12. 32. Rev. 22. 18. 19. 12. This distribution of Sinne is not into the kinds of Sinne. 1. Because Commission and Omission being about the same object and under the same formall respect doe not differ in kind as in covetousnesse 2. Because to speake morally there is no Omission without an act going before or accompaning it 3. Because Omission cannot be voluntary and free without an act unto which act there doth alwayes cleave a Sinne of Commission 13. Fourthly Sinne is distributed in respect of the subject into Sinne of the heart of the mouth and of the worke So that it is A word a deed or a thought against the Law Isa. 18. 13. Mat. 5. 28. 15. 19. 14. Fifthly Sinne is distributed in respect of the object Into that Sinne which is against God and into that which is against men Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man For Sinne as it is a transgression of the Law of God is an offence against God only but yet in a materiall respect as to the wrong and losse that is often done to men by Sinne it hath respect also to men 14. Sixthly Sinne is distributed in respect of the effect Into Sinne distroying the conscience and not destroying Into Sinne raigning and mortified into Sinne pardonable and unpardonable which yet are not properly belonging to this place 16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse and in matter of sense 17. In matter of losse there is security of conscience and stupidity that is a deprivation of the sence of Sinne and misery 18. This security comes from custome of sinning and obstinacy of mind in Sins for Sins whether they be of Commission or Omission being brought into custome and made old through dayly multiplication doe beget an evill habit and doe as it were bring an hard skin over the will and mind Ierem. 13. 23. Can a Blackamore change his skin or a Leopard his spots them may yee doe good that are accustomed to doe evill Eph. 4. 19. Being past feeling they gave themselves to lasciviousnesse to commit all uncleannesse with greedinesse 19. In matter of sence there is greatest terror of conscience joyned with desperation Hebr. 10. 26. 27. Gen. 4. 13. 20. This terror ariseth from the greatnesse and multiplicity of guilt together with an inavoydablenesse of imminent punishment 21. But in this beginning of spirituall death there is a certaine moderation used by God This moderation is internall or externall 22. The internall appeareth in the remainders of Gods Image Iames 3. 9. Now these remainders appeare both in the understanding and also in the will 23. In the understanding by those principles of truth which direct both the theoreticall and practicall judgement 24. The theoricall principles are both of true and false of which all men that have any use of reason have some knowledge Rom. 1. 20. Psal. 19. 2. 3. 25. Practicall principles are of that which is honest and dishonest just and unjust that God is to be worshipped that that is not to be done to another which one would not have done to himselfe 26. This is the Law written in the hearts of all men Rom. 2. 15. They shew the effect of the Law written in their hearts 27. From these principles there ariseth a certaine force of naturall conscience Rom. 2. 15. Their consciences together bearing witnesse and their thoughts accusing one another or excusing which conscience notwithstanding together with those principles is corrupt and so dead Tit. 1. 15. Their mind and conscience is defiled 28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner which although it be vanishing and dead yet it is found in all in some measure whence also it is that at least the shaddowes of vertues are allowed and embraced of all 2 Tim. 3. 5. Having a shew of goodlinesse 29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most so that then Sinners doe abhorre the committing of many grosser Sinnes 1 Cor. 5. 1. Such fornication which is not named among the Gentiles 30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke whereby the course of Sinne and misery is wont partly to bee hindred CHAPTER XV. Of Corporall Death Thus farre of the beginning of the spirituall Death now it followes to speake of the beginning of bodily Death with the consummation of both 1. THe beginning of bodily death in matter of losse is either inward or outward 2. Inward is the losse of the