8. Now these properties are not inherent qualities but relative affections unto which agrees all that perfection which is found in the like affections of the Creature but no imperfection agreeth to them 9. Hence t is that a relative property in God doth make or infer a person which in the Creatures hath not the same reason 10. Those subsistences are either breathing as Father and Sonne or breathed as the Holy Spirit 11. To breath or send forth is a relation not such as by it selfe can make a person but common to two persons 12. The relative property of the Father is to beget Psal. 2. 7. Thou art my Sonne this day I begot thee Iohn 3. 16. the only begotten Sonne Heb. 1. 6. The first begotten Hence he is the first in Order 13. The relative property of the Sonne is to be begotten that is so to proceede from the Father that he is partaker of the same Essence and doth perfectly resemble his nature and hence he is the second in order Heb. 1. 3. The brightnesse of his glory and the Character of his Person 14. The property of the holy Ghost is to be breathed or sent forth and proceede both from the Father and the Sonne Iohn 15. 26. Whom I will send to you from the Father that spirit of truth who proceeds from the Father Romans 8. 9. The spirit of Christ. Gal. 4. 6. The spirit of the Sonne 15. The difference betweene these two to be begotten which agrees to the Sonne and to proceed which is proper to the holy Ghost cannot be explained by us in proper words but that the Sonne proceeds from the Father alone and the holy Ghost from the Father and the Sonne making one relative together Or making together one relation 16. Yet it may in part be shadowed out in a similitude namely the father is as it were Deus intelligens God understanding the Sonne the expresse Image of the Father is as it were Deus intellectus God understood the holy Spirit flowing and breathed from the Father by the Sonne is as it were Deus dilectus God beloved The Sonne is produced as it were by an act of understanding or speaking from the understanding or fruitfull memory of the Father the holy Spirit is produced by an act of loving or breathing from the fruitfull will of the Father and the Sonne Hence the Sonne is called the word Wisdome Image which are not affirmed of the holy Ghost But because in the Creatures there is found the generation of a sonne but there is not any thing found which doth so immediately procced from two equally perfect as the holy Spirit proceedeth from the Father and the Sonne therefore the procession of the Sonne is properly designed noted or set downe in Scripture but neither is a speciall manner of proceeding nor speciall name absolutly proper given to the third person For it is truly said of the Father and the Sonne that they are spirits and holy and the Sonne also proceedeth from the Father by spirituall generation 17. The proper name of God with his proper titles is given in Scripture not onely to the Father but also to the Sonne Ier. 23. 6. Iehova our righteousnesse Iohn 1 1. The word was God Rom. 9. 5. God blessed for ever 1. Tim. 3 16. God manifest in the flesh Rev. 17. 14. Lord of Lords and King of Kings It is also given to the holy Spirit Acts 5. 3 4. that thou shouldest ly to the holy Spirit thou hast lien unto God Acts 28. 25. with Isay 6. 9. Iehova said the holy Ghost spake 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. the Temple of God the Temple of the spirit 18. Divine attributes are affirmed not only of the Father but also of the Son Isay 9. 6. The most mighty God Father of eternity Iohn 2. 25. He knew what was in man and 3. 13. The son of man is in Heaven and 8. 38. Before Abraham was I am In like manner also of the holy Spirit Psal. 139. 7. Whither shall I fly from thy spirit 1. Cor. 2. 10. The spirit searcheth all things even the deepe things of God Heb. 9. 14. the eternall spirit 19. The proper operations of God are attributed not only to the Father but also to the Sonne and the holy spirit Election is attributed to the Sonne Mat. 24. 31. His elect and the eternall counsell of God is attributed to the holy Ghost Isay 40. 13. Who hath waighed the spirit of the Lord as the man of his counsell Creation is attributed to the Sonne Iohn 1. 3. All things were made by him and without him was made nothing that was made Also it is attributed to the holy Spirit Psal. 33. 6. By the Word of the Lord were the Heavens made and all the strength of them by the breath of his mouth Upholding governing of things created is attributed to the Sonne Heb. 1. 3. Who upholdeth all things by that his mighty Word Also they are attributed to the holy Spirit Gen. 1. 2. The spirit did move upon the face of the waters Zech. 4. 6. By my Spirit saith the Lord of Hosts Proper Power of doing miracles is given to the Son Act. 4. 10. Through the name of Iesus Christ he standeth before you whole 9 34. Iesus Christ he aleth thee It s also given to the holy Spirit Acts 2. 4. They began to speake with tongues as the spirit gave them utterance The communicating of spirituall life and of all grace in vocation justification adoption sanctiand glorification fication is every where given as well to the Sonne holy Spirit as to the Father the ordaining sending blessing of Ecclesiasticall Ministery is given to the Sonn Eph. 4. 8. 11. He gave gifts he gave some Apostles c. And to the holy Ghost 1. Cor. 12. 11. All these worketh one the same spirit Act. 20. 28. The holy Spirit hath made you overseers The very Resurrection of the flesh is ascribed to the Sonne as the author Iohn 6. 54. I will raise him up Also to the holy Spirit Rom. 8. 11. Hee shall raise up your bodies by his spirit dwelling in you 20. Divine honour also and worship is given not only to the Father but also to the Sonne Heb. 1. 6. Let all the Angels of God worship him And also to the holy Spirit when his Name together with the Father and the Sonne is appointed to be called upon over the Baptised Mat. 28. 19. In the name of the Father and Sonne and holy Spirit In like manner the Sonne and Spirit is called upon in that solemne forme of salutation The grace of the Lord Iesus Christ and the love of God the Father and the communication of the holy Spirit be with you all 2. Cor. 13. 13. And whatsoever pertaineth to worship is referred as well to Christ as to the holy Spirit in that the true worshippers of God as they are such are called Temples not only of God the Father but
whereof others doe ascend Heb. 9. 8. But others had ascended in their soules before in time Col. 1. 20. And some also as it is most like in their bodies Gen. 5. 24. Hebr. 11. 5. 2 Kingâ—… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection namely the power of God which is the same both of the Father and the Son hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension Act 1. 11. But there was added moreover the condition of a glorified body which is carried as well upward as downward 26. The ends of his ascension were 1. That he might place his humane nature now glorified in the mansion of glory 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God Iohn 3. 13. How shall yee believe if I tell you heavenly things For there is none that ascendeth into Heaven but he who descendeth from Heaven namely the sonne of man who is in Heaven 3. That he might prepare mansions for all his in the house of his Father Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome Eph. 2. 6. Hath raised us up together and hath made us sit together in Heaven in Christ Iesus 5. That by his intercession power he might take care for those things which were to be performed for their salvation Iohâ—… 16. 7. If I goe from you I will send the Comforter unto you 6. That we may have a most certaine argument of our ascension into Heaven 1 Cor. 15. 20. He is made the first fruits of them that sleepe 7. That wee also might in thought affection and conversation follow after Heavenly things Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is We carry our selves a Citizens of Heaven from whence also we looke for a Saviour the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation whereby he enjoyeth the highest glory of his mediation Hence Resurrection and Ascension are motions tending to this sitting hence also Resurrection and Ascension in a certaine manner common to us with Christ but sitting at the right hand of the Father agrees to none but to Christ only 28. That highest glory wherewith Christ is endowed by this sitting is properley and formally a kingly glory Acts 2. 36. Let therefore all the house of Israel know for certaine that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis under his feet 30. This majesty and power doth properly agree to the person of Christ the Mediator in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome that with power he is above and set over all created things Eph. 1. 20. But from this eminency of dignity to conclude that the humane nature of Christ which was created end remaines finite being absolutely and abstractedly considered hath the same omnipotency and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse and it is not far from blasphemy 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men and Angells 32. This kingly glory of Christ doth also redound unto other of his offices so that he exerciseth a kingly Priest-hood and a kingly prophecy 33. The kingly priest-hood is that whereby he doth plead our cause not by suffering and humbly supplicating as it were with bended knees but by representing gloriously those things which he did and suffered Hebr. 9. 24. Christ is entred into Heaven it selfe to appeare before the Face of God for us 34. Christ doth exercise a kingly prophecy whilest he powres out his spirit upon all flesh whilest he sends his Embassadors workes together with them and confirmes their word by signes that follow lastly whilest he gather his own out of the world protects builds up and preserves them for ever Mat. 28. 18 19 20. Marc. 16. 20. CHAPTER XXIV Of the application of Christ. So much of Redemption The application of the same Redemption followes 1. THis application is that whereby all those things which Christ hath done and doth as Mediator are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 yet it doth depend 1. Upon the dceree and donation of the Father whereby he hath given some certaine men to Christ to be redeemed and saved Iohn 6. 36. This is the will of my Father that of that he hath given me I should lose nothing for all those and only those whom the Father hath given to Christ doe come to him Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those whom he hath appointed to him by his Father Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me because they are thine 3. Vpon the acceptation of the Father whereby he doth accept and ratifie that satisfaction for the reconciliation salvation of the same persons 2 Cor. 5. 19. Namely that God was in Christ reconciling the world to himselfe not imputing their sins unto them 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption and deliverance to our surety and to us in him which unto the finishing of that secundary application in us hath the respect of an effectuall example so as that is a representation of this and this is brought forth by vertue of that 4. Hence our deliverance from sinne and death was not onely determined in the decree of God but also granted and communicated to Christ and to us in him before it be perceived by us Rom. 5. 10. 11. We were reconciled to God by the death of his Son By whom we have now received a reconciliation 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application Iohn 14. 16. 16. 7. The Father shall give you an advocate I will send him unto you 6. Hence every good giving and every perfect good is said to descend from above from the Father Iames 1. 17. And all saving things are said to be communicated to us in Christ as in the head For Christ as obtaining it by his merit and through Christ as effectually applying it Eph. 1. 3. 5. 11. 7. Hence also application is the end effect of impetration But seeing the end is intended by God the Father and Christ it hath a certaine connexion with impetration as
of Israel in Faith Psal. 37. 5. Rolle thy way upon Iehova and trust in him Ierem. 17. 7. Blessed is the man who trusteth in Iehova and whose confidence Iehova is 2. To believe commonly signifies an act of the understanding yeelding assent to testimony but because the will is wont to be moved thereupon and to stretch forth it selfe to embrace the good so allowed therefore Faith doth aptly enough set forth this act of the will also in which manner it is necessarily understood in this place For it is a receiving Iohn 1. 12. As many as received him who believe 3. Hence Faith is caried unto that good which by it is made ours is an act of election an act of the whole man which things doe in no wise agree to an act of the understanding Iohn 6. 35. He that commeth to me he that believeth in mee 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell yet there is no saving knowledge in any and which differs from that which is found in some that shall not be saved but what followes this act of the will and depends upon it Iohn 7. 17. 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony as it in Divine yet this testimony cannot be received without a pious affection of the will towards God Iohn 3. 33. He that receiveth his testimony hath sealed that God is true Rom. 4. 20. He was strengthened in Faith giving glory to God 6. Neither yet because it is grounded only upon a testimony is it the more uncertaine and doubtfull but more certaine in its own nature then any humane science because it is caried to its object under a formall respect of infallibility although by reason of the imperfection of the habit whence Faith flowes the assent of Faith in this or that subject oft-times appeares weaker then the assent of science 7. Now God is the object of Faith not as he is considered in himselfe but as we by him doe live well 1. Tim 4. 10. We hope in the living God who is the preserver of all men especially of those that believe 8. Christ as Redeemer is the mediate object of Faith but not the highest for we believe in God through Christ. Rom. 6. 11 to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward 1. Pet. 1. 21. Through him believing in God 9. The sentences in the Scriptures or promises doe containe and present an object of Faith and they are called the object of Faith by a Metonimy of the adjunctâ—… The good which is propounded to be obtained as it is such is the end and effect of Faith not properly the object it selfe But that upon whose power we rest in the obtaining of that good is the proper object of Faith 1. Cor. 1. 23. We preach Christ and 2. 2. I determined to know nothing among you but Iesus Christ 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith which looketh to the will of Cod and our own salvation we must not simply believe any man but God above Rom. 3. 4. Every man is a lyar 1. Cor. 2 5. that your faith consist not in the wisdome of men 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed whence is that solemne speech of the Prophets every where the Word of the Lord. Thus saith the Lord. 12. Hence the last resolution of Faith as it sets forth a thing to be believed is into the authority of God or Divine revelation 2. Pet. 1. 20 21. If ye first know this that no prophety of Scripture is of private interpretation c. Iohn 2. 29. We know that God spake to Moses As the last resolution of it as it notes the act of believing is into the operation and inward perswasion of the Holy Spirit 1. Cor. 12. 3. 11. That none can call Iesus Lord but by the Holy Spirit 13. This Faith whereby we believe not only a God or give credit to God but believe in God is true and proper confidence not as by this word is set forth a certaine and absolute perswasion of good to come but as it signifies chusing and apprehending of a sufficient and fit meanes and such wherein such a perswasion and expectation is founded In which sence men are said to put confidence in their wisdome power friends and riches Psa. 78. 2. They believed not in God nor trusted in his salvation 14. This is every where declared in those phrases of Scripture wherein the true nature of solid Faith is unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11. 15. Therefore to beleeve in God is in believing to cleave to God to leane on God to rest in God as in our all-sufficient life and salvation Deut. 30 20. by cleaving to him for he is thy life 16. Hence that generall assent which the Papists make to be Faith is not Faith because by their own consession it may be without any life Iames 2 17. 17. But that speciall assent whereby we resolve that God is our God in Christ is not the first act of Faith but an act flowing from Faith for there is no greater certainty of this truth in thee then in another nor a truer apprehension of it in thee then another before thou hast specially applied thy selfe to God by Faith Rom. 5. 1 2. Being justified by Faith we have peace toward God we glory in God 18. Seeing also that Faith is the first act of life whereby we live to God in Christ it must needs consist in union with God which an assent given to the truth concerning God can in no wise doe 19. Further also seeing he that is about to believe out of a sense of his misery and defect of any deliverance either in himselfe or in others must needs cast himselfe upon God in Christ as a sufficient and faithfull Saviour he cannot in any measure so cast himselfe by an assent of the understanding but by a consent of the will 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ Iohn 1. 50. is accounted for true Faith yet there is a speciall confidence alwayes included and so in all places where there is speech of saving faith either a confidence in the Messiah is presupposed and there is only declared a determination or application of it to the person of Christ or by that assent confidence is set forth as an effect by its cause Iohn 11. 25 26. He that believes in me shall live believest thou this He saith yea Lord I believe that thou art
something proper to the Divine Essence are altogether incommunicable as Omnipotency Immensity Eternity and such like 30. Tenthly those that are said to be communicated to the Creatures doe agree to them by likenesse not altogether in the same manner as they are in God neither yet altogether aequivocally 31. The attributes of God set forth What God is and Who he is 32. What God is none can perfectly define but that hath the Logicke of God himselfe But an imperfect description which commeth neerest to unfold Gods nature and may bee conceived of us is such as this 33. God is a Spirit having life in himselfe Iohn 4. 24. God is a spirit and Chap. 5. 26. The Father hath life in himselfe 34. He is called a Spirit 1. Negatively because he is not a body 2. Analogically or by a certaine likenesse because there are many perfections in spirituall substances which doe more shadow forth the Divine nature then any bodily thing can 35. He is said to be Living 1. Because God doth most especially worke of himselfe not being moved by another 2. Because the vitall action of God is his very Essence 3. Because he is the Fountaine of all being and vitall operation to other living things Acts 17. 25. 28. He giveth to all life and breath and all things in him we live move and be 36. He is said to live in himselfe because he receiveth neither being nor life from any in any part 37. Hence the chiefe title of God whereby he is distinguished from all Idolls is that he is the living God Deut. 32. 40. Psal. 84. 23. Ierem. 5. 2. 38. Hence our Faith seeking eternall life doth rest in God alone because God is the Fountaine of all life Iohn 5. 26. 39. Who God is those properties doe set forth to us wherby he is distinguished from all other things 40. Now those Divine properties doe shew How great God is and what an one he is 41. Under the motion of Quantity he is said to be 1. One 2. Infinite First inwardly because he is unmeasurable Secondly outwardly as he is incomprehensible 3. He is said to be eternall 42. He is said to be One not in kinde but in that most perfect unity which in the Creatures is wont to be called numericall and individuall 43. God is infinite as he is void of all bounds of his Essence Psal. 139 8. If I clime up to Heaven thou art there or make my bed in the Grave be hold thou art there 44. God is unmeasurable as he is void of all matter of dimension or measure 1. King 8. 27. The Heavens and Heavens of heavens doe not containe thee Isa. 66. 1. Heaven is my throne Earth my foote-stoole 45. Hence Faith doth looke for no certaine measure of blessednesse to be communicated from God but unmeasurable glory 46. God is incomprehensible because he is void of any bounds to compasse him 47. Hence he is present every where because there is no place whence he is excluded any where 48. God is also eternall because without beginning and end Psal. 102. 25. 26. Esay 44. 1. 1. Tim. 1 17. 49. Hence it is that our Faith doth apprehend eternall life in God 50. What an one God is those properties doe set forth by which he is said to worke unto these now ought to be attributed all the properties of Essence and quantity simplicity immutability eternity and immensity 51. These qualities are conceived either under the reason of faculties or else of vertues by which those faculties are adorned 52. The faculties are understanding will whence Faith doth leane upon him who knowes what is needfull for us and is willing also to supply it 53. The understanding of God is simple without any composition discourse or representation of shapes Heb. 4. 13. All things are naked and open to his eyes 54. The understanding of God is unchangeable he knowes not otherwise nor more one thing then another nor more before then now or now then before Acts 15. 18. known to the Lord are all his workes from before all ages 55. The understanding of God is eternall it neither beginneth nor endeth Ibid. 56. The understanding of God is Infinite because he perceiveth all truths and reasons of all things Iob 11. 8. 9. The Wisdome of God is heigher then the Heavens longer then the Earth deeper then the Sea Psal. 139. 6. thy knowledge is more wonderfull then that I can conceive it 57. The same way also the nature of the Divine will ought to be conceived of us 58. The will of God is single and onely one in God 59. The will of God is unchangeable because he alwayes willeth the same and in the same manner Psal. 33. 1. The counsell of the Lord remaineth for ever 60. The will of God is eternall because hee doth not begin to will what before he would not nor ceaseth to will that which before hee willed Mala. 3. 6. I Iehova change not 61. The will of God may be said to be infinite because it hath no outward limitation 62. The affections which are given to God in Scripture as love hatred and the like doe either set forth acts of the will or doe agree to God only figuratively 63. A vertue is the perfection of the understanding and will such as is wisdome holinesse and the like in God 64. Virtue is attributed to God as it notes a readinesse of doing not under the respect of an habit distinct from faculty and act 65. But the vertues which in man arise from occasion of sinne and imperfection doe not agree to God as humility chastity shamefastnes and the like 66. Out of all these attributes that perfection of God doth result whereby hee is called blessed 1. Tim. 1. 11. and 6. 15. 67. Hence our Faith hath a firme foundation because it leaneth on God the possessor and author of all perfection blessednesse and glory CHAPTER V. Of the Subsistence of God 1. THe Subsistence of God is that one Essence as it is with its personall properties 2. The same essence is common to three subsistences and as touching the Deity every subsistence is of it selfe 3. Nothing moreover is attributed to the Essence which may not be attributed to every subsistence in regard of the Essence of it 4. But those things that are attributed properly to every subsistence in regard of its subsistence cannot be attributed to the Essence 5. The subsistences are distinguished from the Essence as the manners of subsisting growing together with the same Essence are distinguished from the same absolutely considered 6. They are distinguished among themselves as Relatives by certaine relative properties so as one cannot be another yet they are together in nature neither can they be said to be former or latter but in order of beginning and manner of subsisting 7. But seeing those relative properties are as it were individuating in an Essence that lives spiritually and most perfectly therefore those subsistences are rightly called persons
also of Christ Rev. 21. 22. The Lord God Almighty is her Temple and the Lambe 1. Cor. 3. 16. Know yee not that yee are the Temple of God and the Spirit of God dwelleth in you and 6. 19. Know yee not that your body is the Temple of the holy Spirit who is in you 21. Finally that authority and majesty which is proper to God is given to the Sonne and the spirit 1. Cor. 2. 8. The Lord of glory 1. Pet. 4. 14. that spirit of glory All holy prophecy is attributed to Christ and the holy Spirit 1. Pet. 3. 19. Christ by his spirit went and preached to the spirits that are in prison 2. Pet. 1. 21. Holy men spake being moved by the holy Spirit Acts 28. 25. The holy Spirit spake by Isaiah the Prophet 22. Now that the holy Spirit is propounded to us in all these as a person subsisting it doth manifestly appeare by this that life understanding will and power is given to him every where together with all acts proper to a person 23 Also his distinction from the Father and the Sonne is cleerly taught when he is called another sent comming from the Father and the Sonne Iohn 14. 24. Hence God is the object of our Faith is every way sufficient to impart salvation to us For all love grace and the communication of those things which pertaine to living well doe flow from the Father Sonne and holy Spirit 2. Cor. 13. 13. CHAPTER VI. Of the Efficiency of God 1. THe Efficiency of God is that whereby he worketh all in all things Eph. 1. 11. Who worketh all things Rom. 11. 36. Of him by him and for him are all things 3. That Effecting working or acting of God being actively taken as they are in God acting not really diverse from God himselfe For no composition ormutation of power and act can have place in the most simple and immutable nature of God Yet it addeth a certaine relation of God to a reall effect 4. He worketh all in all things because the Efficiency of all and every thing depends upon the first cause not only as touching its substance but also as touching all reall circumstances Isay 45. 7. That I Iehova doe all these things Lam. 3. 37. 38. Who is he that saith and it commeth to passe when the Lord commandeth it not Out of the mouth of the most high proceedeth not evill and good Also whatsoever hath any perfection in genere moris in matter of manners is accounted among the workes of God but not imperfection or defects which are opposed to the subjection that is due to God 4. In the efficiency of God shines forth both his Essence and his subsistance 5. That Efficiency which pertaines to the Essence of God is his omnipotency 6. The power of God being considered as simply powerfull is altogether the same with his sufficiency and pertaines properly to the nature of God as it is considered under the respect of a being and so is before the knowledge and will of God Rom. 11. 23. for God is able to graft them in againe 7. But power in asmuch as it is in execution is in some sort after sufficiency and pertaines to the Efficiency of God and so doth follow the knowledge and will of God Psal. 115. 3 and 135 6. Whatsoever he pleased he did 8. In these therefore this order is to be conceived That first we conceive in God Posse to be able secondly Scire to know thirdly Velle to will Lastly Efficere potenter powerfully to effect which differs from the effectuall will of God but only ratione in reason whence is that Syllogisme of Faith which in Matth. 8. 2 3. is distinctly explained Lord of thou wilt thou canst I will Therefore it is done Where the argument is from the will comming to the power 9. Hence the very Will of God as it is an effecting principle hath a kinde of power Rom. 9. 19. Who hath resisted his will neither is executive Omnipotency any thing else then the effecting will of God Psalme 33. 9. Hee commanded and it was done Revel 4. 11. By thy will they are and were created 10. Therefore it is an error against the nature of God to say that God properly willeth to doe many things which yet by his Omnipotency he doth not Eph. 1. 19 20. The exceeding greatnesse of his power in us that believe according to the working of his mighty power 11. The Omnipotency of God is that whereby he his able to effect all things that he willeth or can will 2. Cor. 20. 6. In thy hand is power and strength and none can resist thee Luke 1. 37. With God there is no word which cannot be done Phil. 3. 21. He is also able to subject all things unto himselfe 12. Hence also God is everywhere called in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God Isay 9. 6. Ieremy 32. 18. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God al-sufficient Gen. 17 1. 35. 11. Ruth 1. 20. 21. And in the new Testament he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Almighty 2. Cor. 6. 18. Rev. 1. 8. 48. And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentate 1. Tim. 6. 15. Power is attributed to God actively because he hath power to communicate something to others such as is the power of the cause 13. Potentia vel potestas causae A causing power yet properly active power doth not agree to God as if in respect of himselfe he were first idle and after did put himselfe forth into act for God is a most pure Act. Iames 1. 17. 14. Therefore we must not imagine such an active power in God which is a different thing from his Essence for the very Essence of God is this power whereby he is powerfull As the same Essence is mercy it selfe whereby he is mercifull 15. But an active power agrees to God in respect of the Creature which is properly said to be able to receive and prove that act of God which before it did not feele and prove Matthew 19. 26. All things are possible with God 16. The Omnipotency of God is conversant about things absolutely possible whatsoever God willeth or can will Ibidem 17. It is not therefore exercised about things which are altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible and doe imply a certaine contradiction either in God or in the things created 2. Tim. 2. 13. He cannot deny himselfe 18. Hence a certaine distinction ariseth of Divine Omnipotency whereby it is distinguished into absolute power and ordinate or actuall power 19. Absolute power is that whereby God is able to doe all things possible although they never shall be Matth. 3. 9. God can of these stones raise up children unto Abraham and 26. 53. Thinkest thou that I cannot now pray my Father and he shall presently give me more then twelve legions of Angels Mark 10. 27. Eph. 3. 20. 20. The ordinate power of God is that whereby he not only can doe
that which he will but also in very deed doth actually doe whatsoever he will Psal. 115. 3. 135. 6. Eph. 3. 11. 21. The manner of Gods subsistence which shines forth in his Efficiency is first the co-working of all persons secondly the distinct manner of the persons in working 22. Their co-working is that whereby they do inseparably worke the same thing for all externall actions are common to all the persons Iohn 5. 17 19. My Father worketh and I worke Whatsoever he doth the same likewise doth the Son and 16. 13 14. That spirit shall not speak of himselfe but whatsoever he shall heare he shall speak He shall take of mine and give it to you 23. Hence every person worketh of himselfe as touching the causall power which he exerciseth 24. Hence there is no praeeminence of dignity in that co-working but great unity and identity of one and the same cause 25. Hence equall honor is equally due from us to all the Divine Persons 26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence 27. That distinct manner is partly in the order of working partly in the bounding of the action 28. As touching the order the manner of working of the Father is of himselfe by the Sonne and Holy Spirit Hence the beginning of things namely Creation is properly attributed to the Father who in order of beginning is the first Person 29. The manner of operation of the Sonne is from the Father by the spirit Hence the dispensation of things is properly attributed to him namely Redemption the constitution of all the offices in the Church Ephes. 4. 11. He therefore gave some to be Apostles some Prophets c. 30. The manner of working of the spirit is from the Father and the Son by himselfe Hence the communication of things is attributed to the Holy Spirit as Regeneration Tit. 3. 5. The communication of all spirituall gifts 1. Cor. 12. 4. And the perfection of naturall things themselves Gen. 1. 2. 31. As touching the termination of the action that works in which the working or manner of working of one person doth chiefly shine forth is chiefly attributed to that person So Creation is by a speciall application appropriated to the Father Redemption to the Sonne and Sanctification to the holy Ghost CHAPTER VII Of the Decree and Counsell of God 1. IN the powerfull Efficiency of God the Decree of God obtaineth the first place because this manner of working being of all most perfect doth chiefly agree to the Divine Nature 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power and according to his counsell Eph. 1. 11. He doth all things according to the counsell of his own will 3. In the Decree of God there appeareth his constancy truth and faithfulnesse 4. Constancy is that whereby the Decree of God remaines alwayes immutable Num. 23. 23. The strong God is not a man that he should ly or the Sonne of man that he should repent Prov. 19. 21. The Counsell of the Lord it shall stand 5. Truth is that whereby he declares that alone which he hath decreed Ierem. 13. 10. Iehova is a God of truth Rom. 3. 4. Let God be true and every man a liaâ—… For although his words may seeme sometime to sound another thing yet the sence of them doth alwayes agree with the Decree 6. Faithfulnesse is that whereby he effects that which he hath decreed and as he hath decreed Isay 46. 10. My Counsell shall stand and I will doe all my pleasure 7. Every Decree of God is eternall 1 Cor. 2. 7. Acts 15. 18. 8. To this Decree of God pertaineth Counsell Eph. 1. 11. Acts 4. 28. 9. The Counsell of God is as it were his deliberation concerning the doing of every thing in the best manner after that it is of the understanding and will approved 10. Counsell is given to God in respect of perfect judgement whereby he doth all things advisedly I. E. willingly and of set purpose not in respect of any inquisition upon which such a judgement doth depend us men For God seeth and willeth all and every thing together Therefore it is called as it were deliberation not deliberation properly so called 11. Three things concurre to the perfection of this Counsell 1. A scope or end propounded 2. A conceipt of the minde tending towards that scope 3. An intention and well pleasingnesse of the will 12. The scope or end of this Counsell is the glory of God himselfe that is that goodnesse or perfection of God which is made manifest by his Efficiency and shines forth in his works Eph. 1. 6. To the praise of his glorious grace 13. In every artificer or one that workes by counsell ad extra outwardly there is a platforme afore hand in the mind which when he is about to work he lookes into that he may fit his worke to it so also in God seeing he worketh not naturally nor rashly nor by constraint but with greatest perfection of reason such a platforme is to be conceived to praeexist before in his mind as the exemplary cause of all things to be done Heb. 11. 3. Those things we see were made of things that doe not appeare 14. The platforme of all things is the Divine Essence as it is understood of God himselfe as imitable by the Creatures or so as in some sort the Image of that perfection or some footstep thereof may be expressed in the Creatures that is the Creatures themselves as they are conceived in the Mind of God are the platforme or image of that nature which they have in themselves 15. A platforme in the mind of man who attaines to knowledge by Analysis or resolution is collected of things themselves and so things are first in themselves then they come unto the senses of men and then to the understanding where they can make some Idea to direct the following operation But because God understandeth all things by Genesis or composition and doth not require knowledge by Analysis or resolution of things therefore all things are first in his minde before they are in themselves 16. In us the things themselves are the example platform or copy and our knowledge is the Image but in God the Divine knowledge is the coppy-platforme and the things themselves the Image or expresse likenesse of it 17. An Idea in man is first imprinted and afterwards expressed in the things but in God it is only expressing properly not impressed because it doth not come from any other thing 18. From this one foundation may all errors of merits and foreseene faith be sufficiently refuted For if any Decree of God should depend properly upon such foresight then the Idea of God should come to him from something else which doth in no wise agree with his nature 19. The Idea or platforme as it is absolutly considered in God is only one but as it
whereby it comes to passe that such things are but also a mediate action whereby it comes to passe that the matter it selfe should exist of which they are formed so it was in the Creation of plants and living Creatures Genes 1. 20. 11. That nothing or not being of things did goe before their being not only in order of nature for so they might co-exist with God from externity but also in order of duration continuance according to our manner of conceiving 12. Hence that beginning in which God is said to create the world was the end of that duration which nothing had and the beginning of that which a the world had 13. Therefore God would by the Creation both shew forth his perfection that he did not neede any Creature or outward thing for then he had created the world as soone as he could And also his freedome whereby he brought forth all things without naturall necessity for if he had created necessarily he had done it from eternity Rev. 4. 11. Psal. 115. 3. 14. The world neither was made from eternity neither could be created from eternity in that disposition and order of things which now it hath 15. That day had not been if infinite dayes ought to have gone before for those dayes going before had never been ended that that might succeed them 16. Hence also it followeth that no Creature was or could be a cause either instrumentall or principall in the act of Creation 17. Every thing created was very good because it was made neither rashly nor in vaine but unto the end which the Maker did attaine unto Gen. 1. 31. Whatsoever hee made was very good 1 Tim. 4. 4. Whatsoever God made is good 18. Goodnesse of a thing created is that perfection whereby it is fit to the use it serves for Now that use is particular or universall 19. The Particular is that proper operation to which any thing serves in its proper nature 20. Universall use is the ordaining of one thing with others for the perfection of the Universe or whole Psal. 104. 148. Esay 40. 13. 21. By this goodnesse all created things in their naturall manner tend to God from whom they came For the second being is from the first and for the first Hence those phrases From him through him and for him are all things Rom. 11. 36. 22. Now naturall things tend unto God 1. In that they declare Gods Glory Psal. 19. 1. 2. That they give occasion to us to know and seeke God Rom. 1. 20. Acts 17. 26. 3. In that they sustaine our life that we may live well unto God 1 Cor. 10. 31. 1 Tim. 4. 3. 4. 23. Time doth co-exist or hath a being together with all naturall things as appeares in that phrase in the beginning for then was the beginning of time 24. Place also doth co-exist that is a certaine space wherein the extention of the Creature is bounded Genes 1. 22. 25. But these are not properly created but concreated or annexed knit to the things created because they have not an absolute but only a relative entitie or being 26. Because God created all things of nothing therefore our faith rests in him against hope under hope for those things which are not as if they were Rom. 4. 17. 18. 27. The Creation of the world is distributed according to the parts of the world for although the world be one by unity of aggregation order and end yet it consists of parts distinguished not onely according to the situation but also according to the Essence and Existence 28. But the Creation of these parts of the world was not altogether and in one moment but it was finished by parts succeding one another in the space of six dayes 29. Creation then is of the parts of the world that are either immediatly perfect or mediatly Psal. 33. 6. Heb. 11. 3. Gen. 2. 7. 19. 22. 30. Creation of things immediatly perfect is that whereby things were made having their principles both materiall and formall at the first ingenerated in them and that in a compleat existence 31. Hence those Creatures of themselves are subject to no essentiall change as generation or corruption 32. The parts immediatly perfect are the highest Heaven and the Inhabitants of it the Angels 33. The highest Heaven is the dwelling-place of Gods holinesse full of all things which pertaine to eternall blessednesse where the Majesty of God doth present it selfe to be seene as it were Face to Face 1 Cor. 2. 8. Marc. 12. 23. 1 Cor. 13. 12. 34. It is called the third Heaven Empyreum fiery The Heaven of Heavens and Paradise 1 Kings 8. 27. Mat. 18. 10. Marc. 12. 25. 2 Cor. 12. 2. 4. 35. This Heaven is meant Gen. 1. 1. Heb. 11. 10. 16. 36. Angells are Spirits of primary perfection created to minister unto God 37. That Angels were ereated appeareth Col. 1. 16. Psal. 14. 8. 5. That they were created the first day with the highest Heaven appeareth 1. From the likenesse of nature that they have 2. In that they are faid to have as it were applauded God in the Creation of other things Iob 38. 7. 3. In that they are Spirits Heb. 1. 14. Luc. 24. 39. Ministers of God Heb. 1. 7. 14. Of chiefe perfection and of an immortall nature Luke 20. 36. 38. Hence the Angels doe so excell in cleere seeing reason that they are said to be as it were full of eyes presently discerning what God would have done by them and how it is to be done And in liberty of will that they performe their offices with diligence Psalme 103. 20. And in perfection of strength that they are able to doe great things 2 Peter 2. 11. And in greatest agility that as if they had wings they doe swiftly dispatch that which they have in Commission Ezech. 1. 6. 39. Their Ministery is to celebrate the Glory of God and to execute his commands Psal. 103. 20. Especially about those who shall be heires of eternall life Hebr. 1. 14. Psalme 91. 11. 34. 8. 40. They were created sound in holinesse and righteousnesse Lu. 9. 26. Iohn 8. 44. Iude 6. 2. Pet. 2. 4. 41. In number they are very many unto ten thousand times ten thousand Dan. 7. 10. Hebr. 12. 22. Mat. 26. 53. They are distinguished among themselves in respect of their Offices Objects about which they are exercised Ephe. 1. 21. And they are under the command of God and Christ only 42. By the Creation God is known but not God the Father Sonne and Holy Spirit because that effecting power whereby the world was created pertaines to the essence of God and not to his personall subsistence 43. Creation of the parts of the World mediately perfect is whereby things were made of principles that did exist before 44. Hence those Creatures are subject to change and corruption 45. Those things that were mediatly perfect have a double existence first a rude and incompleate then afterwards a compleat distinct and
testimony of that publick calling whereby he was ordained and sent to be a master and teacher of Israel 28. It was also to teach that that knowledge and wisedome wherewith Christ was endued was not gotten by progresse of time but conferred or infused of God from the beginning 29. The effect of this subjection was his labouring with his hands that is an enduring of that curse of ours whereby it comes to passe that we eat our bread with that labour in the sweat of the face 30. His publique life is that whereby he openly manifested himselfe to be the Messias In this life there was 1. The enterance 2. The progresse 3. The conclusion 31. Unto the entrance pertaines his Baptisme and Tentation 32. The Baptisme of Christ was his publick inauguration to the publick performance of his office therefore in it the three offices of Christ are affirmed and confirmed 33. They are affirmed by the testimony of the father publickely pronouncing that Iesus Christ is his Sonne and so that he appointed a king by him even that King in whom he is well pleased that is a chiefe Priest who by his intetcession should take away the sins of the World and a chiefe Prophet Mat. 3. 17. 17. 3. This is my Sonne in whom I am well pleased heare him 34. The same offices are confirmed by signes namely by opening of Heaven descending of the holy Spirit under the bodily shape of a Dove resting upon Christ and an audible voyce sent downe from Heaven whereby the testimony of the Father was signified 35. They were also confirmed by the testimony of Iohn who was appointed for a witnesse preacher and forerunner of Christ and being certified of Christ partly by the revelation of the Spirit partly by those signes before mentioned he did testifie of him before others 36. Moreover by the Baptisme of Christ our Baptisme was confirmed and sanctified and withall the person is declared to whom Baptisme doth so adhere that all the force of it is to be sought for in him 37. Christ was tempted that he might shew that he was much stronger then the first Adam and that he could also overcome tentations and also helpe us with a fellow-feeling 38. The progresse of his publicke life was in poverty and labour 39. The poverty of Christ was without a singular vow and without beggery 40. The labour of Christ was in travailing through divers Countries in watchings and in greatest intention of all his strength to doe good 41. 2. This publique life of Christ was performed in preaching and working miracles unto the preaching of Christ was alwayes joyned in respect of himselfe grace and authority In respect of others either opening or hardening of heart 42. The object of hâ—…s preaching was properly the Gospell or Kingdome of Heaven Marc. 1. 14. Preaching the Gospell of the Kingdome of God 43. The end of his miracles was 1. To demonstrate the person of Christ. 2. To confirme his doctrine 3. To signifie his spirituall operations 44. Christ wrought miracles in the Angels in men in brute Creatures in things without life In Heaven in Earth in the Aire and in the Sea in things corporeall and spirituall that he might shew his universall and Divine power to be of equall force in every kind of thing 45. The conclusion of the life of Christ was in the very preparation to death 46. His preparation to death was in his instructing his Disciples and conforting them 47. This instruction and consolation was partly exercised in his transfiguration Luc. 9. 31. Moses and 〈◊〉 appearing in glory did tell of his departure And by those Sacraments which looke to the death of Christ by a certaine speciall respect namely the passeover and supper of the Lord partly in example Iohn 13. 15. I have given you example that as I have done to you so also should ye doe partly in his last Sermon Iohn 14. 15. 16. and partly in his prayer Iohn 17. CHAPTER XXII Of the Death of Christ. 1. THe Death of Christ is the last act of his humiliation whereby he did undergoe extreme horrible and greatest paines for the sins of men 2. It was an act of Christ and not a meere suffering because he did of purpose dispose himselfe to undergoe and sustaine it Iohn 10. 11. I am that good shepheard the good shepheard layes downe his life for his sheepe Verse 11. No man taketh it from me but I lay it downe by my selfe by the same reason also it was voluntary not compelled And out of power not out of infirmity only out of obedience to his Father and love to us not out of his owne guilt or desert unto satisfaction by overcomming not to perdition by yeelding 3. It did containe greatest punishments because it did equall all that misery which the sinnes of men did deserve Hence is that plenty of words phrases by which this death is set forth in Scriptures For it is not simply called a death but also a cutting off a casting away a treading under feet a curse an heaping up of sorrowes and such like Isay. 53. Psal. 22. 4. But it did so conraine these punishments that the continuance of them and holding under and such like circumstances which accompany the punishments of the sins of all the damned were removed from this death Acts 2. 24. It could not be that he could be held under by death The reason is first because such circumstances as these are not of the essence of the punishment it selfe but adjuncts following and accompanying that punishment in those who cannot so suffer punishment that by suffering they should satisfie Secondly because there was in Christ both worthinesse and power to overcome as it were by this meanes the punishment imposed 1 Cor. 15. 54. 57. Death is swallowed up in victory Thankes be given to God who hath given us victory by our Lord Iesus Christ. 5. But because there was in this death the consummation of all humiliation whereof that also was the far greatest part hence often in Scriptures by a Synechdoche of the member the death itselfe of Christ is put for all that satisfaction which is contained in his whole humiliation 6. These limitations being had this death of Christ was the same in kind and proportion with that death which in justice was due to the sins of men representing the very same degrees members and kinds 7. The beginning of the spirituall death of Christ in matter of losse was the loosing of that joy and delight which the enjoyment of God and fulnesse of grace was wont to bring But he did loose this spirituall joy not as touching the principle and habit of it but as to the act and sence of it 8. The beginning of spirituall death in matter of sence was the tasting of the wrath of God and a certaine subjection to the power of darknesse But that wrath of God was most properly that Cup which was given to Christ to be Drunke Mat. 26.
be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
the righteousnesse of Faith Iohn 1. 12. 6. But although Adoption follow upon Faith yet it doth not so immediatly follow but justification comes betweene for Adoption of its owne nature doth fore-require and presuppose that reconciliation which is found in Iustification 7. Hence all the faithfull doe expect Heaven as it were by a double title namely by the title of redemption which they have by justification and by the title as it were of Son-ship which they have by Adoption 8. Which yet ought so to be understood that the title of redemption is a foundation of this right and Adoption doth ad a certaine manner of excellency and dignity 9. Hence ariseth the first difference betweene Divine Adoption and humane for humane Adoption is of a person that is a stranger which hath no right to the inheritance but by force of Adoption but the faithfull although by naturall generation they have no right to the inheritance of life yet by vertue of regeneration Faith and justification they have it adjudged to them 10. Hence also the second difference followeth that humane adoption is only an extrinsecall denomination and a communication of those things which are externall but Divine adoption is a relation so reall that it is also founded in an intrinsecall action and in the communicating of a new inward life 11. This Adoption is made for Christs sake because Christ did not only deserve it as Redeemer Gal. 4. 5. That he might redeeme them to receive the adoption of Sons But also as being already applied by Faith he is the bond of this Union Rom. 8. 17. 29. Heires of God coheires with Christ. To be conformed to the Image of his Son 12. For as Christ in justification is applied as a garment to cover our sins so in Adoption he is applied as a brother and Prince of our salvation Hebr. 2. 10 11 12 13. Many Sons The Prince of salvation He that sanctifieth and they that are sanctified are all of one He is not ashamed to call them Brethren Behold I and the children which God hath given mee 13. This application and conjunction is so neere that although Christ is properly the only naturall Soâ—… of God and much more the first begotten of God yet by this grace of Adoption and communion with Christ all the faithfull also are said to be the first begotten of God Heb. 12. 23. Yee are come to the universall assembly and meeting of the first borne who are written in Heaven 14. Whence also it appeares that believers are in a far different manner the Sons of God then Adam was in the first Creation for although Adam by reason of that dependance which hee had of God together with that similitude and Image to which he was created might be called metaphorically the Son of God yet he was not the Son of God by this mystical conjunction and communion with Christ who is the naturall Son of God 15. Hence ariseth the third difference betweene humane adoption and divine for humane adoption was brought in upon want of a naturall Son but the divine Adoption is not from any want but out â—…f aboundant goodnesse whereby a likenesse of a naturall Son and a mysticall conjunction with him is communicated to the adopted Sons 16. That dignity which this Adoption brings with it doth not onely far exceed that common relation whereby God is said to be the Father of every Creature but that also which we had before the fall because that was weake but this by reason of the band doth remaine for ever Iohn 8. 32. The servant abideth not in the house for ever but the Son abideth for ever 17. Hence the Name of God and of Christ is named upon the faithfull by a speciall right and reason 1 Iohn 3. 1. As Iacob taking the sons of Ioseph into adoption would have them called by his name Gen. 48. 5. 18. Hence also the faithfull are taken as it were into Gods Family and are of his houshold Gal. 6. 10. That is that they may be alwayes under the fatherly tuition of God depending upon him for nourishment education and perpetuall conservation as in old time among the Hebrewes adoption of tentimes was no otherwise testified then by the nurturing and education of their next kindred in blood Hest. 2. 7. 19. Together with the dignity of sons there is joyned also the condition of heires Rom. 8. 17. If sons then also heires But this inheritance to which the faithfull are adopted is blessednesse eternall whence adoption doth sometimes in Scripture comprehend all that glory which is prepared for the faithfull and is expected by them in Heaven Rom. 8. 23. Looking for our adoption the redemption of our bodies 20. Therefore eternall blessednesse pertaines to the faithfull and is communicated to them not of justice for their deserts but from that grace whereby they are taken into the number of sons Gal. 3. 29. If yee are Christs then are yee Abrahams seed and heires by promise 21. Hence ariseth a certaine fourth difference betweene humane adoption and divine for humane adoption is ordained for that that the Son might succeed the Father in the inheritance but divine adoption is not ordained for succession but for participation of the inheritance assigned because both the Father and his first begotten Son liveth for ever and so admitteth no succession 22. A proper adjunct of this adoption is the testimony of the spirit which is given to the faithfull whereby this dignity is sealed together with the inheritance which is to be expected from it and it is called the spirit of Adoption Rom. 8. 15 16 23. Gal. 4. 5 6 7. 23. But the Spirit is said to be communicated to the faithfull not because Faith goeth before all operation of the Spirit as some unskilfully gather for the very first regeneration and conversion is plainly attributed to the holy Spirit by Christ. Iohn 7. 5. 6 8. Borne of the spirit but because believers onely after they have already believed doe receive this operation of the holy Spirit whereby they are sealed as with an earnest of their inheritance Eph. 1. 13 14. 4. 30. Gal. 3. 14. 24. And hence also it doth sufficiently appeare that assurance of salvation is not properly justifying Faith but a fruit of that Faith because the Apostle expresly faith After yee believed ye were sealed Eph. 1. 13. 25. The first fruit of adoption is that Christian liberty Whereby all believers are as set at liberty by a manumission as it were from the bondage of the Law sin and the world Iohn 8. 32 36. If the Son shal set you free ye shal be free indeed Rom. 8. 22. Being freed from sin we are made servants unto God Gal. 4. Ierusalem which is above is free which is the mother of us all Hebr. 2. 15. That he might set at liberty those who for feare of death were all their life time subject to bondage 26. The second fruit is that the faithfull partaking of
Ecclesiasticall polity 20. The forme of this polity is altogether monarchicall in respect of Christ the head and King but as toching the visible and vicarious administration it is of a mixt nature partly as it were aristocraticall and partly as it were democraticall 21. Hence in the lawfull Ministery of the Church Hierarchy holy principality hath no place but rather Hieroduly or holy Service 22. Therefore one Minister is not subjected unto the power of another in his dispensation but all doe immediatly depend on Christ as those Angells which are inferiors in office to others are immediatly subject unto God not to other Angels 23. This Ministery is either extraordinary or ordinary 24. Extraordinary Ministry is that which hath a certaine higher and more perfect direction then can be attained to by ordinary meanes 25. Hence such Ministers have alwayes gifts and assistance extraordinary so that they doe Minister without error 26. The right of an extraordinary Minister is bestowed properly neither from man nor by man but from God alone by Jesus Christ and the holy Spirit Gal. 1. 1. 27. Hence the calling to such a Ministery is immediate 28. Yet every etraordinary calling is not so immediate that it excludes all Ministery of men as appeares in the calling of Eliseus and Matthias but it excludes onely that Ministery which is destitute of an infallible direction 29. This extrordinary Ministery was very necessary for the Church because that will of God which pertaines unto living well to God could not be found out by humane industry and ordinary meanes as all other Arts and Sciences but it did require men stirred up and sent by God to whom he hath manifested his will that they might be to us in stead of God hemselfe Exod. 4. 15 16. And be thou to him instead of GOD. 30. God hath revealed his will to these extraordinary Ministers 1. By lively voyce Reg. 1. 10. Unto which was often added an apparition and speaking to of an Angell or Christ himselfe as of the Angel of his covenant 2. By vision whereby together with the word the Species of the things to be declared were represented to their eyes waking 3. By dreames whereby such like things propounded to the minds of them being a sleepe 4. Sometime also by a certaine speciall familiarity as it were mouth to mouth without parable Numb 12. 6 7 8. If there be a Prophet among you I will make my selfe Iehova knowne to him in a vision and will speake to him in a dreame My servant Mosiâ—… is not so with him I speake mouth to mouth even apparently and not in darke speeches and the similitude of the Lord shall he behold 31. The manner of this revelation was so powerfull that its dis draw men oftentimes into an extasie or trance whereby they were so caught above themselves that they perceived nothing beside that that was propounded neither all that thing it selfe according to all its circumstances 2 Cor. 13. 3. 4. 32. Yet it is so certaine that the divine truth of it is often confirmed and in a certaine speciall manner sealed to them to whom it is revealed so as it need not another confirmation Gal. 1. 17. 2. 6. Neither did I returne to those who were Apostles before me They who were in estimation added nothing to mee Although sometimes also for the more abundant confirmation miracles are added Iudge 6. 36. 37. 38. 33. This extraordinary Ministery is either for the first instituting of a Church or for the speciall and extraordinary conservation of a Church or finally for the extraordinary restoring of a Church being fallen 34. The Ministery of instituting a Church hath alwayes a testimony of miracles joyned with it Heb. 2 3 4. Which at first began to be spoken c. God also bearing them witnesse with signes and wonders and with divers miracles gifts of the holy Ghost according to his will 35. Yet miracles doe not so give testimony to the doctrine of any as that it may bee presently believed For that doctrine which doth not consent with the knowne will of God ought not to be admitted although it seeme to be confirmed with miracles Deut. 13. 1 2 3. Although that signe or wonder come to passe which he soretold thee saying Let us goe follow other Gods Harken not to the word of that Prophet Gal. 1. 8. Though wee or an Angell from Heaven preach another Gospell beside that we have preached let him be accursed 36. The Ministery of conserving restoring a Church although it be extraordinary and is alwayes confirmed by miracles yet it doth not alwayes or necessarily require a testimony of miracles as appeares in many in the old Testament and in Iohn the Baptist. 37. Extraordinary Ministers were Prophets Apostles and Evangelists 38. Wicliffe Luther Zwinglius and such like that were the first restorers of the Gospell were not to speake properly extraordinary Ministers 39. Yet they are not amisse called extraordinary by some 1. Because they did performe something like those things which were done by extraordinary Ministers of old 2. Because in respect of degree they received some singular gifts from God as occasion did require which also may be affirmed of many among the more famous Martyrs 3. Because order at that time being disturbed and decayed they were of necessity to attempt some things out of the common course 40. It is therefore ridiculous to require miracles of those men to confirme that doctrine which they propounded seeing such an attestation is not necessary no notin all extraordinary Ministers CHAPTER XXXIIII Of the holy Scripture 1. EXtraordinary Ministers were raised up by God to instruct the Church not onely by lively voyce but also by Divine writings that there might be a perpetuall use and fruit of this Ministery in the Church even when such Ministers were taken away 2. For they onely could commit the rule of Faith and manners to writing who by reason of the immediate and infallible direction which they had from God were in that businesse free from all error 3. They received a command of writing from God partly externally both generally when they were commanded to teach and specially sometimes when they were commanded to write Deut. 3. 19. Revel 1. 19. Write yee the Song write those things which thou hast seene and partly by the inward instinct of the spirit 2 Pet. 1. 21. For prophecy came not in old time by the will of man but holy men spake as they were moved by the holy Spirit 2 Tim. 2. 16. All Scripture is inspired by God 4. They wrote also by the inspiration and guidance of the holy Spirit so that the men themselves were as it were instruments of the spirit In the place before Ierem. 1. 9. Behold I put my words in thy mouth Acts 28. 25. Well indeed spake the holy Spirit by Esaias the Prophet 5. But Divine inspiration was present with those writers with some variety for some things to be written were before altogether
through unto the joyning together of the bones and the marrow Preaching therefore ought not to be dead but lively and effectuall so that an unbeliever comming into the Congregation of the faithfull he ought to be affected and as it were digged through with the very hearing of the Word that he may give glory to God 1 Cor. 14. 25. And so the hidden things of his heart are made manifest and so falling down on his face he will worship God and say that God is in you indeed 47. But this application doth either respect a minde oppressed as consolation or fainting in the prosecution of good as exhortation or in avoyding of evill as admonition 48. Consolation is the application of some argument either to take away or to mitigate griefe and oppressing feare 49. In consolation markes are profitably joyned by which the conscience of a man may be assured that such a benefit portaines to him with the consideration of which the Minister doth comfort the consciences of believers adding occupations and refutations of such things as a pions and troubled minde may bring and thinke of to the contrary 50. Exhortation is the application of an argument either to beget cherish and excite some inward vertue or to further the exercise of it 51. In exhortation to vertue it is very profitable to shew the meanes which doe tend to the begetting that vertue in us but let all be proved by places of Scripture and examples or by reasons which have a firme foundation in the Scriptures 52. Admonition is the application of an argument to correct some vitiousnesse 53. In admonition or dehortation from vice there may be remedies adjoyned out of those places which are most like to prevaile against those vices 54. The manner of working in all these must be such that it have no ostentation of humane wisdome or an entermingling of carnall affections but the demonstration of the spirit every where manifested 1 Cor. 1. 17. c. 2. 1. 4. 13. Not with skill of speaking least the Crosse of Christ should be made of none effect Not with excellency of speech or wisedome not in parswading words of mens wisedome but in spirituall and powerfull demonstration Not in words which mans wisedome teacheth but which the holy Spirit teacheth for it is the word of the spirit the word of life which is preached to edification of God which is by Faith unto which if any thing be not fitly spoken or done it is as vaine as hay and stuble 1 Cor. 3. 12. 55. Therefore neither ought humane testimonies whatsoever they be nor Histories known only to the learned to be intermingled unlesse very seldome the cause also being signified which constraineth so to doe when urgent necessitie or certaine hope of fruit doth seeme to require such a thing much lesse words or sentences of Latine Greeke or Hebrew which the people doe not understand 56. The purity perfection and majesty of the word of God is violated whilst it seemes to want the mixture of humane words and withall there is a scandall given to the hearers who being accustomed to such humane flourishes oftentimes contracting it ching eares doe begin to lothe the simplicity of the Gospell and will not suffer wholesome doctrine 2 Tim. 4. 3. 57. The example of Paul who cites a very few and briefe sayings of heathen Poets not naming the Authors to convince the Gentiles to whom they were known and approved and that very seldome and but by the way this example I say doth nothingh enforce that necessity or profit which they urge who doe obtrude humane testimonies frequently and of purpose commen ding the authors with the same solemnity almost wherewith they use to cite the names of the prophets and that among Christians who doe onely desire to heare Christ to the end to shew forth some learning 58. Neither also are unnecessary and far fetched Proems or perswasive words of Orators to be followed neither must they love digressions or excusions They doe savour an humane spirit spend time and shut out other things which would more edifie 59. But if there be used any Exordium pertaining to the present matter that hath his proper place either in the declaration of the text or applying it to use 60. The speech and action ought to be wholly spirituall flowing from the very heart shewing a man much conversant in exercises of piety who also hath before persuaded himselfe and troughly setled in his conscience those things which he endeavours to perswade others to into which finally there is Zeale Charity Mildnesse Freedome Humility whit grove authority 61. The pronouncing of the speech must be both naturall familiar cleere and distinct that it may be fitly understood as also agreeable unto the matter that it may alsoo move the affections Gal. 4. 20. I would now be present with you and change my voyce because I am in doubt of you 62. Among others here are two voyces most to be blamed the one which is heavy slow singing drousie in which not only the words in the same distinction of a comma are separated with a pause but even the syllables in the same word to the great hinderance of the understanding of things 63. The other voyce which doth here most offend is that which is hasty and swift which overturnes the eares with too much celerity so that there is no distinct perceiving of things 64. That speech pronountiation and action which would be ridiculous in the senate in places of judgement in the Court that is more to bee avoyded in a Sermon 65. The efficacy of the holy Spirit doth more cleerely appeare in a naked simplicity of words then in elegancy and neatnesse hence Paul saith that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude in speech 2 Cor. 11. 6. Yet if any have a certaine outward force of speaking hee ought to use it with Genuine simplicity 66. So much affectation as appeares so much efficacy and authority is lost 67. The summe is that nothing is to be admitted which doth not make for the spirituall edification of the people neither any thing to be omitted whereby we may in a sure way attaine to that end 68. An appendix of the Sermon is Prayer both before and after 69. In Prayer going before those generall things ought to be propounded whereby the end and use of the word and preaching and our wants unworthinesse and duty together with the gracious promises of GOD may bee so brought to remembrance that the minds of all may be stirred up humbly to seeke and faithfully to observe the Will of God 70. In Prayer following after giving of thankes is alwayes to be used and the chiefe heads of the Sermon should be turned into petitions CHAPTER XXXVI Of the Sacraments Thus much of the manner of application in the first part of it namely in the Ministery 1. THe manner of application in the other part of it is in the signes 2. A signe is a sensible thing which besides
ancients 35. The Episcopall ordination of a Minister without title that is without a Church to which and in which he should be ordained is as rediculous as if any should be fained to be a husband without a wife 36. A Minister so called to some one Church can neither forsake it at his own will or be cast out from it without just cause neither can another undertake the like care of the Church or neglect that which he hath undertaken by voluntary non-residency without sacrilegious breaking of his covenant 37. Ordinary Ministers are either Pastors and Teachers or ruling Elders to whom are joyned those that take care of the poore that is Deacons Diaconesses or Widowes 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church namely that they may be chiefly instructed in the knowledge of the truth by Teachers stirred up chiefly to the practise of piety by Pastors preserved in that course of life and called back to repentance for sins by them and the Rulers and be helped against poverty by Deacons CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament the Sacraments of the same doe follow for they are for number few to be obtained and observed easy and in their signification must perspicuous 2. They were sanctified and instituted by Christ himselfe for although the one Sacrament was first used by Iohn Baptist yet in that very thing he was the forerunner of Christ that he might shew what Christ himselfe afterward would allow and institute neither had it the respect of an ordinary institution by the Ministery of Iohn but by the institution of Christ himselfe 3. These Sacraments are Baptisme and the Supper of the Lord for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles neither can there other be appointed by men in the Church 4. In respect of Gods Institution there lieth greatest necessity upon the faithfull to use these Sacraments diligently and religiously yet they are not so absolutely necessary to salvation that the absence or meere privation of them doth bring a privation of this institution neither ought they in that respect to be celebrated either of those that are not lawfull Ministers or out of a Church assembly 5. Baptisme is the Sacrament of Initiation or Regeneration 6. For although it doth seale the whole covenant of grace together to the faithfull yet by a speciall approbation it doth represent and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus and Verse 5. Being planted together with him And 1 Cor. 12. 13. We are baptised into one body 7. But because upon our first ingrafting into Christ by Faith there doth immediatly follow a relation of our Iustification and Adoption therefore Baptisme as the Sacrament of the ingrafting itselfe is unto remission of sins Marc. 1. 3. And it is also a representation of adoption whilst that by it wee are confecrated to the Father Sonne and holy Spirit and their names are called upon the baptised 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred unto all the faithfull therefore Baptisme also is the seale of our sanctification Tit. 3. 5. He hath saved us by the laver of regeneration and the renuing of the holy Spirit Rom. 6. 4. 5 6. 9. And because Glorification cannot be separated from true holinesse therefore it is withall the seal also of eternall glory Tit. 3. 7. That we might be made heires according to the hope of eternall life Romans 6. 8. If we be dead with Christ wee believe that wee shall also live together with him 10. But because those benefits are sealed according to the measure of initiation in Baptisme hence First Baptisme is but once to be administred because there is but one beginning of spirituall life by regeneration as there is but one beginning of naturall life by generation 11. Hence also Secondly Baptisme ought to be administred to all those to whom the covenant of grace pertaines because it is the first sealing of the covenant it selfe now first begun 12. But that the infants of the faithfull are not to be forbidden this Sacrament it appeareth 1. Because if they be partakers of any grace it is by vertue of the covenant of grace and so both the covenant and the first seale of the covenant also doth pertaine to them 2. In that the covenant in which the faithfull are now contained is the same with that covenant which was made with Abraham Rom. 4. 11. Gal. 3. 7 8 9. But that did expressely extend unto Infants 3. This covenant which is now administred to the faithfull doth bring more large and full consolation to them then of old it could before the comming of Christ. But if it should pertaine onely to them and not to their Infants then the grace of God and their consolation should be more narrow and contracted after Christ is exhibited then before it was 4. Because baptisme succeeded in the place of circumcision Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe 5. Because in the very beginning of regeneration whereof baptisme is a seale man is meerely passive whence also there is no outward action required of a man either to be circumcised or baptised as in other Sacraments but only a passive receiving therefore Infants are as capable of this Sacrament in respect of the chiefe use of it as these of age are 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham who was the Father of the faithfull therefore the want of those acts ought no more to hinder baptisme from Infants now then it did forbid circumcision then 14. The signe in this Sacrament is water not simply but as it purgeth the uncleane either by dipping or sprinkling 15. But therefore water was chosen because there is nothing in use that doth more fitly represent that spiritual washing which is performed by the blood or dead of Christ neither is the sprinkling or application of the blood of Christ so fitly expressed by any thing seeing that now since the death of Christ there ought to be no use of naturall blood in holy things 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone 18. Hence also the supper is onely to be administred to those who are visibly capable of norishment and growth in the Church and so not to Infants but onely to those of age 19. But because most full and perfect nourishment is sealed in Christ therefore here is used not some one and simple signe of nourishing but of a double kind as the nourishment of the body doth require namely Bread and Wine 20. They therefore who take away
of those that are endued with vertue into Infants and men of ripe age Heb. 5. 13 14. 46. The communion of vertues is both in the connexion and subordination of them among themselves 47. For connexion is that whereby all vertues which are simply necessary doe cleave together among themselves 1. In respect of the beginning from whence they flow For every good giving and every perfect gift descends from the Father of lights By the spirit of grace Iames 1. 17. 1 Cor. 12. 2. In respect of the end and intention which is to the same thing in generall for all vertues doe so respect God that if his authority be violated in one it is withall virtually violated in all Iames 2. 10. 3. In respect of that helping indeavour which they performe mutually one to another For one vertue doth dispose to the act of another and also doth defend and confirm the same with the act 48. Yet vertues are not so essentially and intrinsecally knit together that every one is of the essence of the other or doth necessarily depend upon it as upon a procreating cause 49. Subordination of vertues is that whereby the act of one vertue is ordered to the act and object of another either as a meanes to an end which is the command of a superior upon an inferior vertue as Religion commands Iustice temperance and the like when it refers their acts to the furthering the worship and glory of God or as a cause to its effect which belongs to every vertue in respect to every one for so Religion it selfe is ordained to bring forth and conserve Iustice. 50. Whensoever the act of one vertue is ordered to the end of another vertue this ordination although in respect of the direction it depends upon Prudence yet in respect of the effectuall force and authority it depends upon a superior vertue CHAPTER III. Of good Workes 1. AN action of vertue is an operation flowing from a disposition of vertue Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things 2. In the same sence it is called an action or worke that is good right laudable and pleasing to God 3. Unto such an action there is required first a good efficient or beginning that is a will well disposed and working from true vertue for good fruits doe not grow but out of a good Tree Mat. 12. 33. Secondly a good matter or object that is something commended by God Mat. 15. 9. In vaine they worship me teaching doctrines which are the Commandements of men Thirdly a good end that is the glory of God and those things which tend unto his glory 1 Cor. 10. 31. Doe all to the glory of God 4. But the end and the object are oftentimes all one both in good and evill actions especially in the intention and election of te will where they end it selfe is the proper object For those acts are either conversant in the end it selfe as in the matter or object as the acts of desiring willing wishing loving injoying or in those things which tend to the end as they are such so as the goodnesse or deformity is properly derived from the end 5. For although that good intention or intention of welldoing which is generall and confused doth not make a particular action good if other conditions be wanting neither doth a speciall intention of good suffice for it if the meanes be evill as if any intending to bestow any thing on the poore or upon pious uses should to that end take to himselfe other mens goods yet an evill intention doth alwayes make an action evill and a good intention with other conditions doth make very much to the constitution of a good action 6. But there is required to an action truly good that at least virtually it be referred to God as to the chiefe end 7. In the fourth place also there is required a forme or a good manner which is placed in the agreeing of the action to the revealed Will of God 8. Moreover this will of God doth informe an action of man as far forth as it is apprehended by reason Hence the very conscience of man is the subordinate rule of morall actions so as every action must agree with a right conscience and an erring or doubtfull conscience is first to be laid down before a man may doe against it although a lighter scruple or sticking of conscience must not any way put off any action otherwise approved 9. But that this forme or manner be good it requires all the circumstances to be good for a singular action is alwayes clothed with its circumstances upon which the goodnesse or evillnesse of it doth not a little depend 10. But those circumstances being referred to the act of the will doe passe into the nature of an object For the will whiles it willeth some worke willeth all that which is in it and so all the known circumstances either expresly or implicitely and a knowen circumstance being changed oftentimes the act of the will is changed 11. But the same circumstances being referred to the act of any other faculty besides the will are only adjuncts 12. So the end it selfe is rightly reckoned among the circumstances although not in respect of the will yet in respect of the faculties and other Acts. 13. By reason of these circumstances it comes to passe that although many Acts in the generall or in their owne nature are indifferent yet there is no singular Act that is morall and deliberate but it is either good or evill 14. An Act in its kind indifferent is when the object of it includes nothing which pertaines to the will of God either commanding or forbidding yet such acts being in exercise severally considered if they be properly humane proceeding of deliberate reason are either directed to a due end and have conformity to the will of God and so are good or they are not rightly directed but dissent from the will of God and in that respect are evill 15. Besides actions good evill and indifferent some doe observe that there are some acts that do Sonare in malum have an evill sound that is being absolutly considered they doe impart a certaine inordinatenesse but by some circumstances comming to them they are sometimes made good as to kill a man the like but even those acts ought to be referred to indifferents for they oâ—…ly seeme to have some evill in themselves as also to free a man from danger of death seemeth to have some good in it selfe with which shew also many that are not evill are deceived but the true goodnesse or pravity of these actions depends upon the object and other circumstances to slay the innocent or set at liberty the guilty is evill to slay the guilty justly or deliver the innocent upon just reason is good 16. The goodnesse of all these causes and conditions is collectively required for an action absolutely good but the defect of some one
the devills themselves 14. The second fourth and fift are in the will and doe make Faith as it is a vertue and act of religion 15. The third as in the understanding but as it is moved by the will neither is it properly the vertue of Faith but an effect 16. But the perfection of Faith is not but in election or apprehension and so is to be defined by it 17. Hence the nature of Faith is excellently opened in Scripture when the faithfull are said to cleave to God Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth and to cleave to the testimony of God Psal. 1â—…9 30 31. 18. For by Faith we first cleave to God and then afterward consequently we cleave to those things which are propouâ—…ded to us by God so that God himselfe is the first Object of Faith and that which is propounded by God the secundary Object 19. But because Faith as it joynes us to God is our life but as it is a vertue and our duty towards God it is a act of life therefore in the former parâ—… we have defined it only by that respect which it hath to obtaine life and salvation but here we have defined it by thaâ—… generall respect which it hath to all that which God propounds to us to believe Hence Faith cannot exercise all its act about the threatnings of God considered in themselves because they doe not propound the good to be received by us nor about the precepts of God simply considered because they declare the good to be done not to be received nor about meere predications because under that respect they propound no good to us But it is perfect in the promises because in them there is propounded good to be embraced whence also it is that our Divines are wont to place the object of Faith chiefly in the promises 20. They who place Faith in the understanding doe confesse that there is some necessary motion of the will to the yeilding of that assent even as in humane Faith it is said to be a voluntary thing to give credit to one But if Faith depend upon the will it must needs be that the first beginning of Faith is in the will 21. The Objectum quod or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed whether it be done by spirit or by word publickly or privatly Acts 24. 14. I believe all things that are written in the Law and the Prophets Iohn 3. 33. He that receiveth his testimony 22. Hence the propounding of the Church is not absolutly necessary no not in respect of us to make an object of Faith for then Abraham and other Prophets had not given assent to those things which were revealed to them from God without any helpe of the Church comming between which is both against the Scriptures and all sound reason and yet is necessarily admitted and defended by the most learned of the Papists that they may defend the fained authority of their false Church from such arguments 23. This object is alwayes immediatly some axiom or sentence under the respect of truth but that in which Faith is principally bounded of which and for which assent is yielded to that axiom by Faith is Ens incomplexum under the respect of some good Rom. 4. 21. Being fully perswaded that he who had promised was able also to doe it Heb. 11. 13. Not having received the promises but seeing them a far off after they had bin perswaded of them and had embraced them 24. For the act of the believer is not bounded in the Axiom or sentence but in the thing as the most famous Schoole-men confesse The reason is because we doe not frame axioms but that by them we may have knowledge of things Therfore the principall bound unto which the act of the believer tends is the thing it selfe which is chiefly respected in the Axiom 25. The Objectum Quo or formall object of Faith is the Truenes or faithfulnesse of God Heb. 11. 11. Because he judged him faithfull who had promised For the formall and as they say the specificative reason of Faith is truth in speaking that is the Truenes or faithfulnesse of God revealing something certainly because it is a common respect of Faith that it leaves upon the authority of him that witnesseth in which thing Faith is distinguished from opinion science experience and sight or sence but the authority of God is his Truenes or faithfulnesse Tit. 1. 2. God that cannot lie had promised Hence that proposition is most true what soever we are bound to believe with a Divine Faith is true For because nothing ought so to believed unlesse God doe witnesse the truth there of but God testifieth as he is true but Truenes in a witnesse that knoweth all things cannot be separated from the truth of the testimony therefore it must needs be that all that which we are bound to believe with a Divine Faith is true This whole demonstration is manifestly confirmed and used by the Apostle Paul 1 Cor. 15 14 15. If Christ be not raised our preaching is vaine your Faith also is vaine we are also found false witnesses of God because we have witnessed of God that he raised up Christ. That is If the testimony be not true the witnesse is false Unlesse this be admitted that whatsoever God witnesseth is true that consequence which is most firme should availe nothing at all God doth witnesse this or that therefore it is true Hence Divine Faith cannot be a principle or cause either directly or indirectly either by it selfe or by accident of assenting to that which is false or of a false assent 26. Hence also the certainty of Faith in respect of the object is most firme and by how much more it is confirmed in the heart of him that believeth so much the more glory it giveth to God Rom. 4. 20. But he doubted not at this promise of God through unbeliefe but he was strengthened in Faith giving glory to God and being fully perswaded that he that had promised was able also to doe it But in that somitime our Faith doth waver in us that is not from the nature of Faith but from â—…ur imperfeâ—…ion 27. A sufficient and certaine representation of both objects that is both of those things which are to be believed and of that respect under which they are to be belâ—…eved is propounded to us in the Scripture Rom. 16. 26. It is made manifest aâ—…d by the Scriptures of the Prophets according to the Commandement of the everlasting God mâ—…de knowen to all Nations for the obedience of Faith 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation by Faith which is in Christ Jesus 28. For alâ—…hough in the subject that is in our hearts the lighâ—… and testimony of the holy Spirit stirring up Faith in us is necessary yet in the object which is to be râ—…ceived by
essence of Prayer doth consist secondly that he is omnipotent who can doe what he will in fulfilling our desires thirdly that he is the author and giver of every good thing Fourthly that he doth allow and accept our Prayer through Christ. 5. Hence all our Prayers are to be offered to God in the name and mediation of Christ by the power of a justifying Faith Iohn 14. 13. 14. 16. 23. Whatsoever ye shall aske of the Father in my name 6. It ariseth also from that hope whereby we expect the fruit desired from our prayers from God Rom. 8. 23. 26. We groane expecting the adoption The spirit maketh request for us with groanes that cannot be expressed 7. Lastly it ariseth from Charity whereby we desire both to partake of and celebrate the goodnesse of God Psalme 34 4. 9. Magnifie the Lord with me and let us extoll his name together Tast and see that the Lord is good blessed is the man that trusts in him 8. Hence Charity to our neighbour also is necessarily required that Prayer be accepted of God The fift petition of the Lords Prayer 9. Prayer differs from hearing the word in that hearing is conversant about the will of God but Prayer about our will in hearing the word we receive the Will of God but in Prayer we offer our will to God that it may be received by him 10. But it is not a simple will or desire but a representation of the will or the will exhibited and represented before God For it is not sufficient to prayer that we desire to have something for so prophane men because they doe most desire to have should pray most but there is required also a desire to obtaine that of God and a wil to seeke the same of him and then a representing or insinuating of this desire before God 11. But this representation is done first and essentially in the will it selfe as it being converted to God doth as it were by an act stretched forth represent unto him its inclination and desire 12. Hence the Prayers of the godly are called in the Scriptures desires Psal. 10. 17. And unspeakeable groanes Rom. 8. 26. 13. In the second place and by way of signe this representation is made in the understanding as it conceiving an inward word doth expresse the affections of the will before God 14. Hence the prayers of the faithfull are also called words and speeches whereby they speake to God not first and chiefly outwardly but inwardly Hos. 14. 2. Take unto you words and turne unto the Lord. Say unto him pardon c. 15. Prayer therefore is formally an act of the will yet withall there is required to it both an antecedent act of the mind whereby we understand what of whom for what and how we must pray and a consequent act whereby we conceive and expresse with a certaine word of the mind prayer it selfe 16. Hence together with intention or the act of the will there is also required attention in Prayer both to God to whom we pray and to the thing whereof we pray and also to the Prayer it selfe for we must not only pray with the Spirit but with understanding also 1 Corinthians 14. 15. I will pray with the spirit I but will pray with understanding also 17. This representation must be submisse and humble for otherwise it would not be a religious praying directed from a subject Creature to the highest God and Creator but either a command of a superior to an inferior or a familiar conference as it were such as is among equalls Gen. 18. 27. Behold now I would speake unto the Lord although I am dust and ashes Psalme 95. 6. Come let us bow and fall downe and bend the knees before the Lord that made us 18. The generall end of Prayer is that we may as it were affect or move GOD whence it is that the faithfull are said by their prayers as it were mightily to prevaile with God Genesis 32. 28. Hos. 12. 4 5. And as it were to strike Rom. 15. 30. 19. For although that difference is true which some put between those prayers which are directed to men and those which are made to God that they that pray to men doe affect those to whom they pray and in some measure dispose them to that which they desire but those who pray to God doe not so much affect God as themselves and dispose themselves to those things they desire yet God is pleased so to commend the force and efficacy of Prayer to us that he declares himselfe to be affected and as it were moved with it And that because our prayer is the meanes by the interceding of which and no otherwise God will Communicate many things unto us whence also they who aske some thing of GOD are said to affoord helpe to effect it 2. Cor. 2. 11. 20. For we doe not therefore pray to God that we may make knowne our desires to him not knowing them who understands alwayes a far off Psal. 139. 2. That is when as yet they are not in our minds neither that we may move him to our mind who was unwilling with whom there is no change or shadow of turning Iames 1. 17. But that we may by our prayer obtaine that of him which we believe he is willing to 1. Iohn 5. 14. This is our confidence which we have towards God that if we aske him any thing according to his will he heareth us 21. Hence the firmenesse and unchangeablenesse of Gods providence doth not take away but establish the prayers of the faithfull and the most sure apprehension of it by Faith doth not make the true believers slothfull but doth more stir them up to pray 1. Chr. 17. 25 26 27. Thou O my God hast revealed to the eare of thy servant that thou wilt build him an house Therefore hath thy servant been bold to pray before thee c. 22. Hence also we must pray instantly and continually instantly because our prayer is a necessary meanes for Gods glory and our good Continually because such a disposition of will is never to be cast off and the act of it also is daily to be exercised as occasion is offered to us 23. The adjuncts of Prayer are confession and a promise made to God for these two are alwayes either expresly or implicitly used in every acceptable Prayer to God and in every part of it 24. For because we doe by Prayer fly unto the mercy of God as to the fountaine of all good either communicated or to be communicated to us in so doing we confesse that we are miserable in our selves and destitute of all good because also we endeavour as it were to affect and move God by our desires therefore also we professe that our minds are sutably affected about the same things and doe promise them to be so affected for time to come neither can such like affections be absent from our prayers without a certaine mocking of GOD. 25.
for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
of the Gospell either in word or writings 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only whereby it might be made temporary it doth necessarily follow that the minde of the Ordainers was that the observation of this day should be of perpetuall and unchangeable right 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person 1. Because Christ was no lesse faithfull in ordering his whole house or the Church of God as touching all things that are generally necessary and usefull then was Moses Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme which law hath beene demonstrated before to be of perpetuall right For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath Acts 13. 14. 16. 13. 17. 2. 18. 4. they did that chiefly in that respect because then was the fittest occasion to preach the Gospell to the Iewes as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place 7. If the institution of the Lords day was deferred so long till the Apostles had made a separation from the Iewes and had their meetings apart Acts 18. 6 7. 19. 8. as some would have it then all that space of time which came betweene the death of Christ and this separation which was above three yeares the fourth Commandement had bound none to that observation of any day because the Iewes day was already abolished and by this opinion there was no new brought in the roome and so there were only nine precepts in force all that time 8. The reason it selfe of this change confirmes the same which is by the consent of all referred to the resurrection of Christ namely because this day the creation of the new world or the world to come Heb. 2. 5. in which all things were made new 2. Cor. 5. 17. was perfected so that God did now in Christ rising again from the dead cease or rest from his greatest work As therefore in the beginning of the creation when God rested from his workes he then blessed and sanctified that day wherein he did rest so also it was meet that that very day wherein Christ did rest from his labours himselfe also should sanctifie the same day Neither is that easily to be rejected which is urged by some of the Ancients out of Ps. 118. 24. This is the day which the Lord hath made for in that very place is treated of Christs resurrection as Christ himself interprets Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him by whom the worship it selfe was ordained and from whom all blessing and grace is to be expected in all worship 31. They who account the observation of the Lords day for a tradition not written they are hereby sufficiently refuted 1. Because there is no one thing which depends upon tradition not written of such moment as is the observation of the Lords day by common consent and the consent of all Christians almost 2. By this meanes there is a doore opened to bring in divers superstitions and humane devices into the Church of God or at least to prop them up when they are brought in 3. Many among the Papists are ashamed of this invention for although all the Papists to cloak their superstitions are wont to give too much to Ecclesiasticall traditions yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them to ascribe it not to any humane but to Divine right Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica Abbas in cap. licet defer n. 3. Aug. ver feria n. 3. Silvester ver Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law deferiis cap. licet affirmes that the Scripture as well of the old as new Testament hath specially deputed the seventh day for mans rest that is as Suarez interprets de dieb fest cap. 1. both Testaments have approved the manner of deputing every seventh day of the week for the rest of man which is to depute the seventh day formally although materially the same was not alwayes deputed and in this manner it is true that that seventh day in the old law was the Sabbath and in the new is the Lords day 4. They among themselves who account the Lords day among traditions doe account baptizing of children also and that with greater shew in the same place and number But all our Divines who have answered the Papists touching those examples of traditions do alwayes contend that those institutions and all other which are of the same profit and necessity are to be found in the Scriptures themselves 32. Those things which are wont to be brought on the contrary out of the Scriptures Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth For first in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied then the choise of some cerraine meat to a religious use by the ordinance of the same Christ but no Christian is so void of all reason that he would conclude out of those places that the choise of bread and wine in the Lords Supper for a religious use is either unlawfull or not ordained by Christ neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly the Apostle Rom. 14. doth expresly speake of that