Office of Christ the Mediator Page 104 Chapt. XVIII Of the Humiliation of Christ Page 108 Chapt. XIX Of Christs Exaltation Page 125 Chapt. XX. Of the Common vocation to the state of Grace Page 133 Chapt. XXI Of the Covenant of Grace Page 136 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in generall Page 140 Chapt. XXIII Of Baptisme Page 152 Chapt. XXIV Of the Lords Supper Page 157 Chapt. XXV Of the nature of the visible Church Page 161 Chapt. XXVI Of the outward Administration of the Church Page 170 Chapt. XXVII Of the False Church Page 183 Chapt. XXVIII Of Vocation in special Page 192 Chapt. XXIX Of Saving Faith Page 193 Chapt. XXX Of Justification Page 202 Chapt. XXXI Of Sanctification Page 211 Chapt. XXXII Of the Perseverance of the Saints Page 214 Chapt. XXXIII Of Christian Liberty Page 218 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 220 Chapt. XXXV Of the Last Judgment Page 230 Chapt. XXXVI Of the End of the World and Life eternal the consequents of the Judgment Page 234 THE ORDER OF THE CHAPTERS OF THE SECOND BOOK Concerning the Worship of God I. Of the Nature of Good works 241 II. Of Vertues pertaining to the Decalogue and whole worship of God 246 III. Of the Vertues and Works belonging to the First Commandment 249 IV. Of the Works belonging in generall to the II. III. and IV. Commandments 255 V. Of Works belonging in special to the Second Commandment 258 VI. Of the Vertues and Works belonging to the Third Commandment 274 VII Of works appertaining to the Fourth Commandment 283 VIII Of the Vertues in generall belonging to the Second Table 288 IX Of Vertues and Works belonging to the Fifth Commandment 296 X. Of Vertues and Works belonging to the Sixth Commandment 302 XI Of Vertues and Works belonging to the Seventh Commandment 307 XII Of Vertues and Works belonging to the Eighth Commandment 318 XIII Of the Vertues and VVorks belonging to the Ninth Commandment 326 XIV Of the Vertues and Works belonging to the Tenth Commandment 334 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversly taken but in this place is understood that Knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compasse of obedience by some religious exercise be what it will But Theologie properly so called is either Original or Derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Original primarily in Christ our Mediator secondarily in Christs members Now whereas part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is called the Theologie of the Blessed Saints that of the militant is stiled the Theologie of travellers II. Theologie in this place is considered not as a Habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theologie as it is comprehended within certain precepts is different from the habit of Theologie as the efficient cause from the effect Now the question is if we consider Divinity as the habit of the Intellect what genus shall we assign for it out of the intellective habits Surely there is none which if it be taken solely and apart is not of a narrower compasse then the thing defined For that habit which apprehends the Principles called Intelligentia and that habit which demonstrates the Conclusions out of the Principles called Scientia and that habit which ariseth out of the two former called Sapientia are habits meerly contemplative but for Prudentia it is an active habit directing the mind in its actions and Art is an effective or operative habit with right reason * A. R. Divinity is more speculative then practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciences because the end of it is be atitude to winch the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the Chiefest of all Causes not only as He is known by his effects but as He is known in himself also Divinity then consists partly in contemplation partly in action Therefore Divinity may beare the name both of Sapience and Prudence Sapience so far forth as it apprehends the principles by means of the Intelligence being divinely illuminate and from thence demonstrates the conclusions by means of Science Of Prudence so far forth as it directs the mind of man in its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered to the Prophets and Apostles do cry down this error Exod. 17.14 34.37 Deut. 41.19 Isa 8.1 30.8 Jer. 30.2 Habac. 2.2 Revel 1 11 19. 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or councel cry out against this error Joh. 20.31 But these things are written that ye might believe c. Rom. 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10 11. These things are written to admonish us 2 Tim. 3.16 All Scripture is given by divine inspiration 2 Pet. 1.20 21. So that ye first know this that no prophesie in the Scripture is of private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the written word in matters of salvation Isa 8.20 To law and to the testimony Joh. 5.39 Search the Scriptures V. We acknowledge therefore no other * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come
body infinite and such like can no ways be ascribed to God for these are actions not of power but of impotency 5. The power of God is altogether irresistible CHAP. II. Concerning the Persons of the Deity THE Persons of the Deity are subsistences each of which hath the whole essence of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is same Essence although they be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsistence are of a larger extent then the word Person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat rational and differing by incommunicable properties from another yet the Apostle Heb. 13. useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the * A. R. * Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numerically much less essentially as they must of which genus and species are predicated species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner only of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the Person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first Person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second Person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or Number numbring may be taken accidentally for those discrete quantities which we call numbers as two three four and in this sense the Trinity is not the number numbring because this is an accident numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insufficiency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the waters and ver 16. Let us make man Psal 33.6 By the word of the Lord the heavens were made and by the breath of his mouth all the hoast thereof 2 Sam. 2.32 The Spirit of the Lord spake in me and his word was in my tongue Esay 6.3 Holy holy holy Lord of hosts Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian mindes IV. But there are clearer Testimonies in the New-Testament Mat. 3.16 And the heavens were opened to him to wit to Christ and he saw the holy Ghost descending and coming upon him and ver 17. And behold a voice came from heaven saying This is my beloved Son in whom I am well pleased Mat. 28.19 Baptise them in the name of the Father Son and Holy Ghost Joh. 14.16 I will ask the Father and he will send you another Comforter and 15.26 When the Comforter shall come whom I will send to you from the Father 2 Cor. 13.33 The Grace of our Lord Jesus Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh. 5.7 There are three which bear witness in heaven the Father the Word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their Works 4. From their Divine Honours 1. The Deity of the Son is proved 1. From his Divine Names In the Old Testament The Angel of the Covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his Incarnation was the Son of God and is every where called Jehovah and God Gen. 16.13 18.1 32.1 which place may be compared with Hosea 12.6 Exod. 3.15 Jos 6.2 Zac. 2.12 3.1 2. But for the Testimonies of the New-Testament they are very clear Joh. 1.1 And the Word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Jesus Christ Joh. 20.31 But these things are written that you may believe that Jesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.3 The mighty God Such phrases are frequent in the Revelation 2. From the Divine properties and 1. From Eternity Joh. 8.58 Before Abraham was I am Rev. 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2.24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5.19 Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power 3. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake 4. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his name Mat. 28.19 At his name every knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved 1. From his name God Act. 5.3 Then Peter said Ananias why hath Satan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God 2. From his Properties and 1. From his Eternity Gen. 1.2 The Spirit moved upon the waters 2. From his Omnipresence Psal 139.7 Whither shall I go from thy Spirit 3. From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 4. From his Omnipotence Which is known by his Works 3. From his Divine works and 1. From the Creation of all
of the People 5. the Decemviri 6. Tribunes of the Souldiers 7. Emperors Of whom the Angel saith Rev. 17.10 Five are now fallen to wit the Kingdom the Dictatorship the Tribuneship of the People the Decemvirat Tribune-ship of the Souldiers One saith he is to wit the Emperour with the Consuls which remained under the Empire therefore he saith five not six are fallen and another was not yet come ibid. v. 10. to wit the Pope and he is one of the seven and is the eighth ibid. v. 11. the eighth in respect of the seven that went before of the seven because the power tyranny idolatry c. of all the seven governments or kingdomes have met together in Popery as it were in a sink He was saith the Angel to John v. 8. he is not and yet he is he was the Beast or Rome to wit the Seat of seven Kings he is not the seat of Antichrist not as yet revealed And yet he is to wit the seat of the Emperour reigning in Iohns time These doe agree so fitly with Rome that some Jesuites are forced to confesse that Rome is that Beast 7. As for Miracles there is no thing more usuall in Popery then to brag of miracles but what are they they are lying wonders He maketh fire to come down from heaven that is by the thunder of excommunication he brings the fire of Gods wrath from heaven in token whereof when he goeth about to excommunicate Kings and Princes he flings down from the Capitol burning torches but if you look upon the literal interpretation Hildebrand was wont to shake sparkles of fire out of his sleeves And they record in the Legends that at the requests of holy men fire hath been brought down from heaven But he gives life also to the image of the Beast By the name of image idolatry is understood by introducing of which the Gentile idolatry as it were raised again out of the grave was restored and quickned but in a literal sense this is true for it is known how Papists have caused their images laugh weep speak c. We read in the Legend of Thomas that when he had presented to Christs image the third part of his Theologie He asked if he had written well or not The image answered Thomas thou hast written very well 8. He puts a mark upon his followers in which apishly he imitates Christ who signs his servants on the forehead Rev. 7.5 c. Besides the mark the name and number of of the Beast are the same to wit the name containing the number 666. That name in Ireneus the scholler of Polycarpus who was Saint Iohns disciple is λατεῖνος the letters of which do exactly make up 666. λ 30 α 1 τ 300 ε 5 ι 10 ν 50 ο 70 ς 200  666 The name is very fit for he reigns in Italy where heretofore was the kingdom of the Latines he prefers the Latine Bible to the Originals his Ministers perform their Divine Service in Latine and in Latine they write all their Bulls c. he sets a mark generally on their foreheads and right hands in that they are forced by open profession the symbol whereof is the forehead and by their actions which are figured out by the right hand to witnesse that they belong to the Romane and Latine Church But particularly he sets a mark upon his followers when in Baptisme he signs them with the Crosse and in Confirmation when he puts chrisme on their foreheads and when in Ordination of Ministers he anoints their head and fingers 9. Concerning their idolatry and wickednesse read the History of the Popes for to rehearse more is not now our purpose 10. He was revealed about the year 600. For after that Constantine the Emperor translated his seat to Byzantium Sylvester took possession of the Palace since which time the insolencie of the Popes did so increase that about the yeare 595. a most bitter contention arose between Gregory the Great and Iohn of Constantinople concerning the Supremacie At length Boniface the 3. obtained of the Emperor Phocas a Parricide and Tyrant that the Romish Church might be the head of all the rest and that he should be stiled Universal Bishop 11. As for his destruction the event now shews how much his power is impaired by the preaching of the Word and how many Kings have fallen off from him Other passages we must expect with patience V. The King of the Locusts the swarms of which were raised out of the bottomlesse pit is a figure of Antichrist and of his Clergie Monks c. Rev. 9.1.11 VI. The two Beasts Rev. 13. are figures of one and the same Antichrist The first with seven heads ascending out of the sea c. very fierce paints him out as he is in very truth The latter like a Lamb doth shadow him as he seems to be by his impostures VII The Dragon Beast and False Prophet for the same is signified by these names sending out three impure Spirits like Frogs called the Spirits of Devils shewing signes and stirring up the whole world to battell Rev. 16.13.14 The event doth so clearly shew us of what this was the figure that he who sees it not is blind VIII The Beast c. 17. v. 1 c. notes out the Seat of Antichrist but the Whore that sits on the Beast the Church of Antichrist I have somewhat largely handled these things because it is needful not onely to know Christ but Antichrist also and these passages conduce not a little for the understanding of the Apocalypse CHAP. XXVIII Of Vocation in special SO much of Vocation as it is common to Elect and Reprobates now the Special follows which belongs onely to the Elect. And it is that vocation whereby God calls the Elect as yet in themselves miserable and corrupted outwardly by the Word of the Gospel but inwardly by illuminating the minde and changing the heart to be partakers of the grace of Salvation The RULES I. In Scripture this is called A new Creation a Regeneration b a Drawing c Divine Teaching d and Resurrection e a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flesh 2 Cor. 4.6 God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever therefore hath heard of the Father and hath learned cometh unto me Joh. 5.25 e Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear
his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cals some before some in and some after Baptisme So Abraham before circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocation that is oftentimes outward onely this is inward though sometimes it be internal in Reprobates yet the light of salvation which it affords to the minde is but weak and the joy with which it affects the heart is but momentary but this irradiates the mind with a ful light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fils it with true and constant joy that may be lost but the gifts and graces of this can never be lost Of general Vocation see Matt. 13.20 But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6.4 5 6. It is impossible for those who were once enlightened have tasted of the heavenly gifts and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shal fall away to renew them again to repentance But of special Vocation Paul Rom. 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith The effects of special Vocation are immediate or mediate the immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations for either it is taken metonymically for wholsome doctrine and this is the Faith which not by which we believe a or for historical Faith b or temporary c or for the Faith of miracles d or for saving Faith e a 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe and tremble This faith then which consisteth in a bare assent is common to the Elect and Reprobate c Mat. 13.20 He that receiveth the seed into stony places the same is he that heareth the Word and anon with joy receiveth it yet hath he not root c. d Matt. 17.20 If you had faith but as a grain of mustard-seed you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Judas who had this gift of miracles with the rest of the Apostles Mat. 10.8 e Saving faith which is proper to the Elect is that which we defined II. The principal efficient cause of this is God the impulsive is that saving grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11.7 The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Socinus who cals faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift or God is plain Phil. 1.29 For to you it is given in the behalf of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the Word of God in those that are of years Rom. 10.17 Faith commeth by hearing and hearing by the Word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ The Pontificians deny this latter part against plain Scripture Rom. 3.22 The righteousnesse of God by the faith of Jesus Christ unto all and upon all that believe v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood c. 10.9 If thou doest confesse with thy mouth the Lord Jesus and believest in thy heart that God raised him from the dead thou shalt be saved VII The form of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods word Confidence is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is only in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance Eph. 3.12 1 Thess 1.5 By the name then of Confidence is understood either the apprehension and application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.17 2. Because that is wisdome by which God is known Isa 53.11 Jer. 31.34 Joh. 6.69 17.3 1 Cor. 1.21 X. Nor is that better then a meer historical faith which is not joyned with firm confidence The Papists teach that faith is only in the understanding but not in the will and heart but the Scripture plainly teacheth the contrary Rom. 20.23 with the heart we believe unto righteousnesse XI Yet we teach not such a firm confidence as is no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S. Paul rightly tels us that Faith is the subsistence of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not existent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect and called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in different men but also in one and the same man so that it is sometimes weaker sometimes stronger but so
consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There is a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without father and mother the second production was out of Adams rib without a mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans Creation Moses writes thus Gen. 2. ver 5. 7. The Lord breathed into his nostrils the breath of life and man became a living soul In this place three things are mentioned 1. The immediate Creation of the soul for it is called the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his Spirit to God that gave it Eccl. 12.9 Whereas then in mans dissolution the Spirit returns immediatly to God doubtless it was immediatly formed by him 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits Heb. 12.2 6. Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These Physical Axiomes Like begets like and Man begets man remain true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and so thus the whole man is brought into this world by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul Neither again is man in this respect ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which
or other Head over them then the Son of God by Michael the Archangel the Son of God is rightly understood For He is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10. Now is salvation in heaven and the kingdom of our God and the power of his Christ VI. The good Angels are ready executors of Gods will especially in the praising of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or Provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places and eternal destruction as voluntary Delinquents having forsaken their first integrity and become the enemies of Christs kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II. What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For Pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first originall and a desertion of their proper habitation IV. the evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels fell nor of the number we ought also in this to be silent VI. Their punishment consisteth partly in the memory of their happiness lost irrecoverably partly in the perpetual sense of their misery and torments VII The substance of the evil Angels remained invisible and immortal and simple VIII There remained also in them no small knowledge and a sagacity also of searching out future things having these helps 1. Their natural knowledge 2. Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture chiefly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers * A. R. There is in the evil Angels a twofold knowledge the one by nature which they have not lost at all for their nature being simple admits no dimunition therefore that knowledge which in them depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce frogs in Egypt and do the other wonders that Moses did onely they could not produce the lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the lice was not more difficult then that of the frogs but because they were hindred by the power of God Their other knowledge is by grace and that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God and detestation of evil is totally lost in them for such evil cannot consist with obstinate malice yet as they naturally know God so they naturally love him as an Entity but not morally as he is the fountain of all happiness of which they know themselves to be eternally deprived IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Mat. 8.29 What have we to do with thee Jesus the Son of God art thou come to torment us before our time Jam. 2.19 Thou believest there is one God thou doest well the devils also believe and tremble X. There remaines also in them great power which they shew by removing huge bodies out of their places in raising of storms in overthrowing houses and mountains in infecting the ayre and the bodies of creatures with a venemous breath in possessing of men in bewitching the outward and inward senses by altering and changing the organ or object XI But over the stars or celestiall bodies they have no right or power Because to them is granted power to rule in the ayre onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Mat. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures CHAP. VIII Of the government of man in the state of Innocency SUch is the Government of Angels The government of man is seen in the state of Innocency of Misery of Grace and of Glory The government of man in the state of Innocency is that by which God made a Covenant of works with man promising him eternall happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowledge both being planted in the midst of Paradise III. They had a double use 1. That mans obedience might be tried by using of the one and abstaining from the other 2. That the Tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV. Therefore the Tree of life was so called not from any innate faculty it had to give life but from a Sacramentall signification V. Likewise the Tree of knowledge of good and evil hath this denomination from signifying the chief good and evil and from the event For in effect and by experience man found out how great that happiness and good was which he lost and how great evil and misery he brought upon himself VI. The happiness of man being yet in his integrity consisted chiefly in the Image of God VII The soul is the principal Subject of this Divine Image the body is the secondary so far forth as the operations of the soul do manifest themselves in it VIII The gifts of Gods Image were partly natural partly supernatural IX The natural gifts were the simple and invisible substance of the soul with its faculties the intellect and will X. The supernatural gifts were the clearness of the understanding the liberty and rectitude of the will the conformity of the appetite and affections the immortality of the whole man and dominion over the inferior creatures XI Such was the clearness of Adams understanding that he knew all naturall things which had a possible existence in the first principles which are of themselves known An excellent proof of this was shewed
head and root of all mankind IX Whatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it selfe and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity as out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That Primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams posterity is held gâ—ilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by natural generation but by the Vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Person XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedome to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellencie Sin and the Body of sina Sinful sin b Inhabiting sin c The law of our members d The old man e Fleshf. a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f Joh. 3.6 Gal. 5.17 II. It is called also Concupiscence Rom. 7.7 I had not known lust or concupiscence unlesse the Law had said Thou shalt not covet or lust III. Therefore the Papists do erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in the first act and as it inclines man onely to evil IV. The proximate cause of original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatned to man V. Although the soule is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with original contagion VI. Neither for this cause doth original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the embryo scarce at yet conceived and before the birth and it appears still more and more as the rapacity of wolves shews it self in their whelps Psal 51.7 Behold I was born in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 for he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and ineptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of original good but also the immission of the contrary evil IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkned the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can doe no good without speciall grace XII Without this special grace no excelling thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their cheif vertues were in Gods sight but glorious enormities XIV For these are not good works which are good in themselves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde rhat they aimed more at their own then at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the cheif of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifts for he did not utterly lose the knowledge of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen. 3. that when he heard that voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII b A. R. When it is said here that there is no spiritual knowledge in us this must not be taken subjectively but causatively for there is knowledge in us because the soule is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it is said here that the principle of this knowledge is not in us the meaning is that the prime or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowledge is in us and that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spiritual knowledge when it is infused or else we are stones but here is meant an active possibility for we are not agents but patients in the first act of our Conversion so that there is no power nor possibility in us to illuminate ours own mindes or to rectifie our own wils Hence there is no principle of knowledge or performance of spirituall things in us
Isa 6.2 How much lesse then could any man intercede whereas there is not one just Person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinite By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved Sonne of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be restored were perfect righteousness adoption into sons the Image of God the gifts of the Holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the Image of God as he who is himself the image of the invisible God Who can bestow on us the holy Spirit so assuredly as he from whom the Spirit proceedeth Who at last can give us life eternal but he who is life it self Joh. 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal 5.5 6 7. For thou art not a God that hast pleasure in wickedness nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the bloody and deceitfull man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to lose its own right but if sins are to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatened therefore it lies upon man to suffer the punishment XIII It was requisite that God and man should be united in one Person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might perform those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The Holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. the form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the vertue of the Holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are Lastly in the inspiring of the reasonable soul Whereas fourty dayes are appointed in ordinary generation for the time of forming the embryo the body of Christ was perfected in a moment otherwise not Christ the man but an embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a holy High Priest Heb. 7.17 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections proprieties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherways he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa 7.14 the same eternall Word is said to be made flesh Joh. 1.1 and the same is called both Davids Son and his Lord Mat. 22.42 II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable These infirmities are either of the body or of the soule Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell front its primitive happinesse as to be cold to be hot to thirst to hunger to be in pain to grow weary and such like But the infirmities of the soule are sadnesse feare ignorance c. IV. So likewise he took upon him our affections but free from all disorder or inclination to evil The Personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the propriety of both natures being entire he is in one Person God and man The RULES I. Christs humane nature hath no other or particular Hypostasis or subsistence then that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsisting by which he differs from other Persons besides his Essence consisting of body and soul but Christs humane nature wanting a proper subsistence is assumed into the fellowship of the Hypostasis of the divine nature neither doe we inferre from hence that the humane nature in Christ in this point is more inferiour then in other men for it is so much the
R. The outward matter of Baptisme is water I will here adde the reasons why water is used in Baptisme 1. Because the dipping in water represents Christs death and burial and withal our mortification so the rising out of the water is a shadow of his resurrection and our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the begining the Spirit moved on the waters and was the cause of generation so in the baptisme of water and the Spirit is effected our regeneration 4. Water washeth away the filth of the body so doth Baptism the spots of the soule I will poure upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. By this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptisme the thirst of the soul 6. Water cools the heat of the body so doth Baptisme the heat of Gods wrath and the fire of our lusts 7. Baptisme is the Sacrament of illumination Heb. 6.4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme were called the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharont body by which light is transmitted to us so is mental illumination by the water of baptisme in which now we are not dipped but besprinkled which is all one for the gifts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkling of water in the old Purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evil conscience The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation then administration of baptisme VI. The internal matter is Christ with his death passion resurrection c. VII The internal form consisteth partly in actions partly in woâ—ds VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a cleare symbol of Christs burial and resurrection But because of the weaknesse of infants in cold countries we use sprinkling which probably was used by the Apostles when they baptised in private families IX It is not much material whether one aspersion or three he used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptisme is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Ghost XI The Latin tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptisme XII The internal form consisteth in the analogie of aspersion and remission of sins as also of regeneration or sanctification In this Baptisme answers the legal aspersions by which likewise remission of sin by the blood of Christ was shadowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we die to sin and live to righteousnes See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealâ—ng of our regeneration and of our reception or ingraffing into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 1.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptisme whom Christ will have to be brought to him The words used in this place and Luc. 28.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Matt. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of the Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2. v. 39. Te you and to your children is the Promise made 3. On the analogy of circumcision for with this Sacrament infants were initiated 4. On the example of the Apostles who are said to baptise whol families Act. 16.15.33 It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eat to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reason although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the Holy Spirit XVI But concerning the Infants of Infidels the case is otherwise for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The baptisme of Bels is a profanation of the Sacrament and idolatrous XVIII As naturally we are born before we eat so Baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptisme is necessary not absolutely but in respect of Christs command neither must we feigne such a necessity as permits any other besides the Minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that John's baptisme was instituted by God against these plain testimonies Matt. 21.25 Luc. 3.2 and 7.30 Joh. 1.33 Neither matters it that John distinguisheth between his baptisme and Christs Mar. 1.8 For there the opposition is not between baptisme and baptisme but a comparison onely between the office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the things signified They say that such as were baptised by John were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of John neither yet can we finde out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauls concerning John and his disciples therefore this place favoureth neither Papists nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other
it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrine hath place there the vocation is lawfull besides that calling which answers the example of the Apostles and primitive Church is lawful but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth if it be consonant to Scripture or not Acts 17.11 the men of Berea daily searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but â—â—y the Spirits if they be of God II. This ought to be done also by the Presbytery or Assembly when any great controversie ariseth III. As the holy Spirit is the chief Judge of controversies so the Scipture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customs of the Church must not equal the Scripture canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to loose and to binde To binde is to denounce Gods wrath against impenitent sinners To loose is to pronounce remission of sins to repentant sinners both which have certain degrees The degrees of binding are 1. A severe exhortation and commination after private admonitions have been rejected this must be done by the Presbyterie a 2. A keeping off from the Lords Supper b 3. The greater excommunication by which the sinner is cast out of the Church yet not without hope of pardon and return if he repent c 4. Anathema or in the Syriac word Maran-atha when he is cast out without hope d a Mat. 18.15 16 17. If they brother shall trespass against thee go tell him his fault betweent thee and him alone if he shall hear thee then thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the church but if he neglect to hear the church c b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man be delievered oâ—â—â— to Satan to the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus d 1 Cor. 16.22 If any man love not the Lord Jesus Chrrst let him be Anathema Maran-atha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it In loosing the same degrees being observed the sinner is by the Church received again into favour So by the Apostles advice the excommunicated Corinthian is received again into grace 2 Cor. 2.7 8. The RULES I. Christ is the author and founder of this power Out of the testimonies above cited II. This power of the Keyes is in the whole Presbyterie not in the Bishop or Pastor alone The Pope falsly arrogates this power to himself For to say nothing of that right which he claims from Peter it is certain that the Keyes were not delivered to Peter alone Mat. 16.18 but the same right was imparted also to all the rest Mat. 18.18 Verily I say unto you whatsoever ye bind on earth c and Ioh. 20.23 Whose sins ye shall remit c. III. The object of this binding is the sinner who either was not amended by private admonition or whose scandal was greater then could be done away by private exhortation IV. The forme consisteth in the decent observation of degrees for when the first and second will prevail we should not make use of the third and very seldome of the fourth V. Popish Indulgences which are the fictitious treasure they brag of gathered by the Pope out of the merits of Christ of the blessed Virgin and of the Saints who suffered more as they teach then their sinnes deserved are far from the power of the Keyes Let the treasure of Christs blood suffice which cleanseth us from all sinne 1 Joh. 1.7 VI. Loosing consists not in those Satisfactions which they enjoin sinners By satisfaction here we understand not that which is given to the Church by a serious testimony of repentance and that publiquely when it is required but that which satisfieth for sin Besides their opinion is grounded on a false supposition that the punishment is reserved after the fault is remitted Of this we will speak in the doctrine of Justification hereafter VII The end of this power is the preservation of the Churches honour and the foreing of wicked men to repentance VIII The power of the Church and of the Magistrate differ in these 1. The object of this is any man but of that the members of the Church only without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soule 3. This punisheth even penitents that receiveth penitents into favour IX Ministers and Presbyters should not divulge any secret offence revealed to them by him whose conscience is oppressed except the safety and peace of the Publique require it lest others be debarred of the Churches comfort Thus of the Church-government the Political is that whereby the Church also is governed by the Magistrate The RULES I. Magistrates are the Churches nursing-fathers as they are keepers of the two Tables of the Law as they preserve Churches and Schools and defend the Truth II. The Clergy is not exempted from the Magistrates subjection Rom. 13.1 Let every soul be subject to the higher powers The examples of Christ paying toll-mony Mat. 17.27 and of Paul appealing to Cesar Act. 25.11 witnesse this III. The Infidel-Magistrate must be obeyed in things that may be done with a safe conscience IV. We must pray for Magistrates that be infidels 1 Tim. 2.1 c. So much of the Publike Administration the Private is whereby each member of the Church is coupled with one another in the bond of love to the edifying of the whole Mystical body See Rom. 12.6 c. 1 Cor. 12.12 c. Eph. 2.20 4.1 c. Hitherto of the Ordinary Church-Government the
that it can never be utterly lost Isa 42.3 He shall not break the bruised reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Justification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Ponti teians will have it but in the sense it is taken in the Courts of Justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa 5.23 Which justifie the wicked and take away the righteousnesse of the righteous Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes 2.8 You are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4 5. But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done 〈◊〉 but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Justification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyned with works yet it justifieth alone As the Sun is not in heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ The Papists grant tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by faith then by Christs merits for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sinnes and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected in God called and endowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth righteousnesse without works Phil. 3.8 9. I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithful are to Christ their head Again they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
Papists who call the Wooden Crosse Mary c. their hope and expect life eternal for their merits satisfactions indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the world and the things therein are loved more then God Joh. 15.18 They have hated both me and my Father 1 Joh. 2.15 If any man love the world the love of the Father is not in him The fear of God whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountifull a Father not so much out of the fear of punishment as the love of God The fear of God is sometimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial I. Filial fear proceeds from the love of God but servile from the feare or hatred of God II. In filial we feare to offend God because he is a Father in servile we fear to be punished by him because he is a Judge III. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world then of God Mat. 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and withall cheare up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sinne We have shewed in the former book cap. 30. how Penitence and Resipiscence differ now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification and part of Gods internal worship in the third signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1. in contrition 2. in confession 3. in satisfaction and by which they think their sins are expiated but these three were in Judas his repentance Mat. 27. Gratitude towards God is whereby we humbly acknowledge his goodnesse and blessings bestowed on us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa 1.2 I have nourished and brought up children and they have rebelled against me Jer. 44.17 By burning incense to the queen of heaven and putting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own yearn Patience is that whereby we are sustained in the faith of Gods providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kindes of afflictions for the exercising of our patience for besides the vengeance that God doth poure out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience and stoical Apathies or want of passion To impatience belongs complaining or grumbling in afflictions as if they were underserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18.28 the Eremites the Whippers c. The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we doe not murmure against God and that our complaints be rather for our sins then for our sufferings CHAP. IV. Of the Works belonging in general to the II III and IV Commandements VVEE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshiped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our life and chiefly at the times by himself appointed The RULES I. Religion and Piety called by the Greeks the Worship and Service of God in general it signifieth the whole Worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and men Latria to God Hyperdulia to Mary But this is without yea against Scriptures for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is onely one For that Religion is onely true which agrees with Gods Word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schooles and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c. For he is not a Jew that is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the heart VIII * A. R. Religion is to be taught not to be forced The reasons are 1. Because Faith cometh by hearing saith the Apostle But the acts of hearing reading meditating praying by which Religion is both begot and nourished are voluntary 2. The proper seat of Religion is the will but the will cannot be forced 3. In propagating of Religion we must imitate God in our conversion who useth not to force us but gently to perswade incline and move us 4. No force or violence hath any continuance neither hath forced Religion 5. Religion is the free gift of God which as it is freely given so it must be freely received without constraint 6. As he is not to be esteemed an Heretick or an Idolater that is forced thereto neither is he Religious that is compelled to imbrace it 7. Christ and his Apostles never used any force in propagating of Religion not the Sword but the Word