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 conformitie of the appetites and affections the immortality of the whole man and dominion over the inferior creatures XI Such was the clearness of Adam's understanding that he knew all natural things which had a possible existence in the first principles which are of themselves known An excellent proof of this was shewed by Adam when he gave every creature its name according to its nature Gen. 2.20 XII The will was free indifferent to good or evil so that man might have persevered in uprightness if he had pleased he received power if he would but not wiâ—â— and power There is a fourfold liberty of will according to the fourfold state of man In the first man the will was free to good or evil In man lapsed the will is only free to evil In man regenerated or in the state of grace it is free from evil to good by the grace of God but imperfectly In the state of glory iâ— shall be free from eviâ— to good perfectly In thâ— state of innocency he could not sin In the state of misery he cannot but sin In the state of grace sin cannot reign in man In the state of glory he cannot sin at all XIII The inferiour appetites and affections agreed with reason XIV Man even in respect of his body was immortal but not simply as though his body being composed of the elements could not be resolved into its principles but by Divine Covenant not as though it could not die but because it had a possibility not to die XV. Mans dominion over the inferiour creatures was not onely intire in respect of possession but milde also and gentle in respect of use and execution XVI That labour which was injoyned to Adam to keep and dresse Paradise was not toylsome but most pleasant CHAP. IX Of the fall of our first parents the beginning of Mans misery SO much concerning the government of Man in the state of innocency· The government of Man in the state of misery is whereby God in his just Judgement hath subjected Man to divers miseries who of his own accord fell into sin This state of Man consisteth in sin and in the miseries which follow upon sin Sin is a transgression of the Law or whatsoever is repugnant to Gods Law 1 Joh. 3.4 Under the name of Law in this place are understood both things commanded and things prohibited in the beginning proposed to man as also the Law of nature printed in his heart But concerning the restoring and enlarging of the Law after the fall we are to speak in its own place The RULES I. By sin is meant either the subject of transgression with the transgression it selfe in the concrete or the transgression alone in the abstract II. The definition of sin by thought word and deed is too narrow For so it is defined by the Pontificians but as it shall appear afterward this definition belongs nothing to original sin III. God cannot be called the author of sin without blasphemy IV. One and the same thing in a divers consideration may be both sin and the punishment of sin Sin is either primitive or derivative Primitive is the disobedience of our first Parents whereby they transgressed Gods Commandement concerning the Tree of Knowledge of good and evâ—l The RULES I. Neither God nor Gods Decree nor the denial of special Grace nor the permission of sin nor the stirring up of natural motion nor finally the government of that sinne were the causes of Adam and Eves transgression Not God because he most severely prohibited the eating of that fruit Not his Decree because that infers a necessity only of immutability not of coaction neither doth it force any man to sin Not the denyal of speciall Grace by which man should continue in his integrity for God was not bound to give that grace to man which he gave him for he received possibility if he would although not a Will to that possibility Not the permission of sin for he was not bound to hinder it as before pag 58 Not the stirring up of naturall motion because motion of it self is not sin Not the government of his fall because to turn evil into good is rather to be the author of good than of evil II. God did both will and nill the first Sin He nilled it so far forth as it was sin he willed decreed it as it was a means of manifesting his glory mercy and justice III. The Procatertical or external cause was the instinct and perswasion of Satan that subtile Serpent IV. The Proegumene or internal cause was the will of man of it self indifferent to good or evil but by Satans perswasion bent to evil V. There be certain degrees of that sin by which Adam fell from God not at once but by little little viz. 1. Incogitancy and curiosity of Evahs talking with the Serpent her husband being absent 2. Incredulity by which she began by degrees to distrust God and to give assent to Satans lies who called in question Gods good will towards man 3. An inordinate desire to the forbidden fruit and an affectation of divine glory 4. The fact it self 5. The seducing of Adam and an inordinate affectation raised in him also VI. If you consider the parts of this sin you may justly call it the transgression of the whole Law of Nature For man sinned by incredulity diffidence ingratitude idolatry whereby he fell from God and of himself indeavoured to make an idol of himself by contemning Gods Word by Rebellion Homicide Intemperance Theft by laying hand on that which was anothers without the owners consent by assenting to false witnesse Lastly by an ambitious affectation of too high an honour yea of that glory which belongs onely to God whence the definition of this sinne by Intemperance Ambition or Pride is too narrow VII Therefore with the blessed Apostle we rightly call this sin a transgression an offence and disobedience Rom 5.14 18 19. VIII Adam in this business is to be considered not as a private but as a publique person and consequently as the Parent head and root of all mankind IX VVhatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it self and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity so Adam lost that felicity for himself
actions of a regenerate man VI. The form of them is their agreement with the precept of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 that must needs be sin which deviates from the Law VII Therefore those are not good works which are conformable te the commandments of men and not of God Isa. 29.13 Matth. 15 9. In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed than by the Law is required IX This opinion is grounded upon their conceit of Councels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater than legal obedience and therefore meritorious They say such Councels may be seen Mat. 19. v. 11. where they teach that the counsel of single life is not contained within the command and. ver 21. where they say that to the young man a-counsel was given not a coÌ„mand that he should sell his goods and give them to the poor and then follow Christ and 1 Cor 7. where they say that the single life is counselled But this opinion of Councels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of councels is preferred to the fulfilling of the Law 2 Because if no man is able to fulfill the Law much less able is any man to fulfil that which is heavier than the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of Councels which do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Matth. 29.11 Single life is not only counselled but commanded two conditions being required 1. If the kingdom of Heaven doth so require it 2. If any be assured that he hath the gift of continency so ver 2.1 It is not a counsel but a command that is given to the young man that his hypocrisie might be unmasked who bragg'd that he was able to fulfil all the Law And 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient for the difficulty of those times Now I pray what is more consonant to Gods Law than to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and our Neighbors edification We are taught Matth. 5.16 that we must study to do good works both for Gods cause and our Neighbours Let your light â—o shine before men that they may see your good works and glorifie your Father which is in Heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith â—ustification and Sanctification whence Iohn saith He that doth well is of God 1 Ep. 3. v. 10. XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corrupt on whence appears the vanity of the School-nens Doctrine concerning merit of congruity condignity they ascribe that to the works of an unregeneâ—at man before the first grace but this to his works done after the first grace is received I hat they call the merit of congruity because it is fit or congruous that reward begiven to him that worketh virtuously this they call merit of condignity because there is a proportion between the merit and the reward of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and their necessity neverthelesse XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrin is not thwarted by those places iâ— which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand For in those places is understood not so much perfection it self as the desire of it and the perfection of parts rather than of degrees or their sincerity integrity are meant whereby the faithfull though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our half perfect works and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good workes are necessary by the necessity of precept and of the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the study of good works through al the Scriptures is most severely injoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause or the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions as exprest in the following distich Da tua 1 sed quae non 2 debes propoâ—tio 3 adsit Non aliter meritum diâ—eris esse tuum 1. If they were our own 2. If they were not due 3. If they were proportionable to lâ—fe eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2 We are bound to do them so that is we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues and Works pertaining to the whole worship of God and to the Decalogue VErtue or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or of the Will The vertues of the Understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal.
and his 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 prosterity is held guilty 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 naturall generation but by the vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Persons 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 freedom to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellency Sin and the Body of sin Sinful-sin Inhabiting-sin The law of our members The Old-man Flesh 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 or Jam. 1 14 15. III. Therefore the Papists doe 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 it in the first act and as it inclines man onely to evill 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 threatened to man V. Although the soul 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 as 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 borne 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 inaptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of Original good but also the immission of the contrary evill IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkened 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 do no good without special grace XII Without this special grace no excellent 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 chief vertues were in Gods sight but glorious enormities XIV For those are not good works which are good in themseâ—ves 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 that they aimed more at their own than 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 the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII Hence there is no principle of knowledge or performance of spirituall things in us either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-will or other faculties by which he may do well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semi-pelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evill onely and therefore deserves rather to be called servile than free As for the understanding the natural man comprehends not the things that are of Gods Spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evill Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Ephes. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified Parents notwithstanding by generation it is tansmitted to posterity The reason is because the corruption dwelling in us is not altogether taken away by pardon although the guilt be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks do spring up again with the same CHAP. XI Of actual Sin SO much of Original sin Actual sin is whereby Gods Law is broken by thoughts desires words or deeds The RULES I. According to the diversity of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or less dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice than of infirmity or contrarily rather of infirmity than malice VI. From the subject it is of the soul chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kind of unwillingness or with a full desire this later sin the Scripture cals the sin against the holy Ghost and to death Matth 12.32 1 John 5.16 IX The sin against the Holy Ghost or to death is when one is convicted in his conscience by the testimony of the Holy Spirit resisteth notwithstanding the same
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 performe 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 forty 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. 7.26 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections properties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherwise 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 eternal Word is said to be made flesh Iohn 1.1 and the same is called both Davids Son and his Lord Matth. 22 42. c. 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 Thâ—se infirmities are either of the body or of the soul. 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 from its primitive happiness as to be cold to be hot to thirst to hunger to be in paine to grow weary and such like But the infirmities of the soul are sadnesse fear ignorance c. IV. So likewise he took upon us 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 properties of both natures being entire he is in one Person God and Man The RULES I. Christs humane nature hath no other or particular Hypostasies or subsistence than 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 subsistence by which he differs from other Persons besides his essence consisting of body and soul but Christs humane nature wanting a proper subsistâ—nce is assumed into the fellowship of the Hypostasis of the divine nature neither do we inferre from hence that the humane nature in Christ in this point is more inferior than in other men for it is so much the more excellent in Christ by how much the subsistence of the Son of God doth exceed other creatures II. For the better conceiving of this mystery it is expedient that we shew how the humane nature was and was not united to the Son of God III. It was not united coessentially as the Persons in thâ— God-head are united not essentially only and virtually as the essence of Christ is present to all not by way of assistance or by the presence of grace only not naturally as the matter and forme are united not by way of conveniency as one friend to another not mystically onely as Christ dwells in the faithfull not Sacramentally as he is in the holy Supper but Hypostatically personally that is to say that we may more fully explain our selves for the avoyding the Eutychian Nestorian Heresie 1 Immutably without changing of the divine Person 2. Indivulsably without pulâ—ing the natures asunder with Nestorius 3. Inconfusedly without confounding the natures with Eutyches 4 Inseparably IV. There are three effects of the Personal Vnion the communication of properties the excellencie of the human nature and the cooperation of both natures in these common works of God and man V The communication of properties is a manner of speaking whereby that which belongs to either nature is predicated of the Person of Christ which way soever it is called This is either directly done or indirectly directly when that which belongs to the divine nature is predicated of the Person so nominated from the divine nature even so are things denominated from the humane nature which belong to the humane nature Joh. 1.1 In the beginning was the word and the word was with God and the word was God c. Luc. 18.32 The Son of man shall be delivered to the Gentiles he shall be mocked and spitefully entreated and spit upon Indirectly when that which belongs to the Divinity is enunciated or said of Christ as man and what appertains to the humanity is spoken of Christ as God as Joh. 3.13 No man hath ascended to Heaven but he that descended to wit the â—on of man wâ—ich is in Heaven Act. 20.28 God hath purchased the Church with his own precious blood VI. This communication is verbal or real verbal in respect of the manner of speaking but real in respect of the foundation to wit of the personal union For as both natures truly subsist in the Person of the Son of God so the propertâ—es of both natures are common to him VII But here we must distinguish the concrete words from the abstract for those belong to the
And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and Unjust Not Unjust and just Not just and just are contradictories Unjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa VVe must also know that Unjust and just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputatâ—on of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just than to be innocent onely and not onely to have done no evill but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they diffeâ—ed in subject also For Adam in Paradise was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause of remission of sins which are expiated by them Heb 9.22 without blood there is no remission 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin But the cause of the imputation of Justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above cap 18. That this obedience is that actuall by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5. â— Much more then noâ— being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life â—ternal Rom. 5.17 Much more they which receive abundance â—f grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the Law that is under the cuâ—se of the Law and that we might recieve adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him than barely to redeem it is a greater favour to give and forgive than onely to forgive therefore that justificatâ—on is lame by which only Christ passion is imputed and which onely consisteth in remissions of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically itâ— sufficient that it explaines 〈◊〉 selfe in the above cited placeâ— 2. The Apostle promiscuously useth these phrases as equivalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and another thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal. 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed wiâ—hout woâ—ks The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputee 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Answ. Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sin of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence because he performs all things who omits nothing Ans The consequence is fals because there is one cause why we are said to have omitted nothing another why we are said to have done al things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all thinges differ in respect of punishment and reward for although the fault the punishment are remited to him who omits what he shold do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Answ. Here is ignoratio Elenchi for there is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdome of Heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Answ. The assumption is false beâ—ause these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakedness covered then it is the same thing to have our sins remitted and justice imputed beâ—ause by the garment of 〈◊〉 righteousnesse 〈◊〉 sins are also 〈◊〉 Ans. This is an 〈◊〉 simile for the sinâ—â—r must not onely be clothed but he must be first unclothed to wit from the rags of sin Therefore as Ioshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zach. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Iustification taken passively is whereby believers lay hold on â—hrist with all his merits by the hand of â—aith and apply him to themselves XVII The end of that benefit is Gods â—lory and our salvation XVIII Out of this commemoration 〈◊〉 causes we firmly gather That man is 〈◊〉 justified before God by his good works 〈◊〉 merits
providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be 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 * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m 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 than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace 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 detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce 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 * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 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 chief 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 gifâ—s for he did not utterly lose the knowledg 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 be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and