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
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
doth alwayes flow from him that worketh with proportion 21. Where this also is to be observed that a substantiall dignity such as was in Christ doth more properly confer to the dignity of the work then an accidentary dignity such as is in some men 22. From this dignity of the person it comes to passe that the satisfaction of Christ was sufficient as touching the substance and superabundant as touching certaine circumstances which did not at all agree to Christ. CHAPTER XXI Of the Life of Christ being humbled 1. THe parts of Christs humiliation are two his Life and Death 2. Of his Life there are two parts the first in his Conception and Birth the second after hee was Borne 3. Unto his conception there were two principles that did worke together one active and another passive 4. The Passive was the blessed Virgin Mary which 〈◊〉 called a passive principle not because she did nothing unto the bringing forth of Christ but because she did nothing of her selfe but that she did administer that matter of which the flesh of Christ was formed Neither yet could she administer it immediatly fit for she had no pure matter but it was made fit by a certaine supernaturall preparation and sanctification Luc. 1. 35. Because that which shall be borne of thee is holy yet Christ was truly and really the Sonne of Mary and the seed of the Woman promised from the beginning Neither are there therefore two Son-ships in Christ really distinct or two sonnes joyned together for that temporall Son-ship whereby he is referred to his Mother was a respect of reason only Indeed the humane nature of Christ had a reall relation to Mary as to a cause but the Son-ship doth no way agree to the nature but to the person only yet there is that relation of the humane nature to the person and of Mary to that nature that it may be truly and rightly said Mary was the Mother of God 5. The active principle of this conception was not a man whence blessed Mary was a Mother and Virgin together Mat. 1. 23. Isay 7. 14. But the holy Spirit Neither yet can Christ be called the Sonne of the holy Spirit no not in as much as he is man for as he is man neither is he of the same nature with the holy Spirit neither doth it agree to a nature but to a person to undergoe the respect of a Sonne 6. In the first instant of this conception Christ received according to his humane nature fulnesse of all grace as touching the first act Iohn 1. 14. Full of grace and truth Luc. 2. 40. He was filled with wisdome yet so as that it might be increased as touching the second acts and by spreading forth to new objects Luke 2. 25. Hee grew in Wisdome 7. Hence Christ was indeed erriched with blessednesse from the very instant of his conception but so as that as travellers doe he proceeded in it untill he came to highest exaltation 8. In the birth of Christ there was humility of greatest poverty with an attestation of gratest glory that both natures and both parts of mediation might be declared from the beginning 9. All the earthly things which did belong to the birth of Christ were most humble But the Angels and Starres of Heaven did declare that glory wherewith all kinds of men Shepheards wisemen Herod and the Priests with all the people were moved Luc. 1. 18. Mat. 2. 2. 3. 10. By reason of this birth he was according to the flesh the Sonne of the Patriarches of all the world yet specially he was that seed of Abraham in whom all Nations should be blessed and that Sonne of David who was to possesse a Kingdome not of this but of another for ever Iohn 18. 36. My Kingdome is not of this world Luc. 1. 33. And he shall raigne in the house of Iacob for ever and of his kingdom there shall be no end 11. The time place and the like circumstances accompanying his Birth did make the same truth manifest 12. After the birth of Christ was his life Private and publique 13. He lived a private life before publike because the condition of man did so require to which he had subjected himselfe because the Law of God had so determined and so also the infirmity of man did require that by degrees the Sunne of righteousnesse should appeare unto them and that they should be lead as it were by the hand from every imperfect thing to that which is perfect 14. In his private life there was his infancy and subection to his parents 15. In his infancy there was his 1. Circumcisioâ—… and offering 2. His flight unto Egypt and returning thence 16. Christ was circumcised and offered because he did subject himselfe not only to the eternall and morall Law but also to the Ceremoniall and every Law of God 17. Those ceremoniall observations were so many confessions of sinne Therefore Christ who was made sin for us was fitly made conformable to them 18. Also they were certaine outward meanes belonging to Divine worship therefore Christ observed them that he might fulfill all righteousnesse 19. Lastly they were certaine types shadowing forth Christ now that he might fulfill those and by this meanes sanctifie the same he would apply them to himselfe 20. Circumcision was the Seale of the Covenant of God 21. Offering was a presenting and dedicating the first born unto God therefore Christ was fitly both circumcised and offered because hee was to confirme that saving Covenant by his blood and among the first borne hee was onely perfectly holy to God of whom all others were only types 22. His flight into Egypt and his returne thence was 1. That he migt shew from the beginning of his age that he was borne to undergoe misery 2. That according to the condition to which he had submitted himselfe he might provide for his life after the manner of men 3. That he might withal shew that he was the man that should bring us out of spirituall Egypt into the promised Land 23. In his subjection to his parents which pertaineth to the fift precept of the Decalogue he did shew that he was subject to the whole morall Law 1. Because there is the same reason of one precept as of all 2. Because there is no part of morall obedience from which Christ the Lord of Heaven and Earth might seem to be more free then from subjection to men 24. Although that this legall obedience was required of Christ now made man by right of Creation yet because he was made man not for himselfe but for us it was a part of that humiliation satisfaction and merit which God required and accept of him for us 25. In this subjection these two things are to be observed The exception which hee did suffer and the effect which it did bring forth 26. The exception was the disputation which he had with the Scribes when he was but twelve yeares old 27. This disputation was a foregoing
â—…1 Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth there is onely found rest and perfection so that in this life we are more properly said to have sanctification then holinesse and in the life to come holinesse only and not sanctification 17. Sanctification therefore hath two parts one in respect of the terme from which is called mortification and the other in respect of the terme to which is called vivification and resurrection Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted Col. 3. 3. 5. Ye are dead mortifie therefore your earthly members 19. The meritorious and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death knowing this that our old manis crucified with him 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death Rom. 8. 13. If by the spirit yee mortifie the deeds of the body yee shall live 21. The administring cause is Faith it selfe Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered 22. From this mortification there followes in all that are sanctified a deniall of themselves and the World Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin which remaines in the faithfull from that which remaines in others In others sin is raigning prevailing and predominating in the faithfull it is broken subdued and mortified 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man be ye transformed by the renewing of your mind 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God which raised Christ from the dead Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you 27. The administring cause is Faith Gal. 2. 20. The life which I now live in the flesh I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants therefore all the faithful lare informed as it were with a double forme sin and grace for the perfection of sanctification not found in this life unlesse in the dreames of some fantastick persons 1 Iohn 1. 8. If wee say we have no sin we deceive our selves and there is no truth in us Yet all that are truly sanctified doe tend unto perfection Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified is called in Scriptures The old man the outward man the members and the body of sinne Grace or the renowed part is called the new man the spirit the mind c. 31. Hereupon there followes two things 1. A spirituall war which is made continually betweene these parties Gal. 5. 17. For the flesh lusts against the spirit and the spirit against the flesh and these are contrary one to the other 2. A dayly renewing of repentance 32. That flesh which remaines in the regenerate is not only in the vegetative and sensitive appetite but also in the will and reason it selfe 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves Rom. 7. 34. With this corruption even the best workes of the Saints are infected so as they have need of some remission 35. Yet the good works of the regenerate are not to be called sins but defiled with sin 36. That defilement of good workes by reason of Iustification doth not hinder but they may be accepted of God to be rewarded 37. That fight which is found in wicked men betweene conscience and the will is not the striving of the spirit against the flesh but of the flesh fearing against the flesh desiring CHAPTER XXX Of Glorification In the former disputation we spake of sanctification which is one part of the alteration of qualities which did respect that good that is just and honest the other part followes namely Glorification which respects that good that is profitable and honorable 1. GLorification is a reall transmutation of a man from misery or the punishment of sinne unto happinesse eternall Rom. 8. 30. And whom hee justified those hee glorified 2. It is called a reall transmutation that it may be distinguished from that blessednesse which is either virtuall onely in Election Calling Iustification and Adoption or declarative in holy workes Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse c. Psal. 65. 5. Blessed is hee whom thou chusest and bringest to dwell in thy Courts Matthew 5. Blessed are the poore in spirit c. 3. In respect of the terme from which viz. misery or the punishment of sin it is called a redemption 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 15. 4. This redemption is a reall delivering from the evills of punishment which is nothing else in very deed but the execution of the sentence of Iustification for in Iustification as wee are judged to be just so we are judged to have life Now Glorification makes that life that was judged and pronounced ours by reall communication to be ours actually and by possession 5. It is said to be reall that it may be distinguished from that redemption which is in the paiment of the price of redemption and in application of the same to justification whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance and preservation from the wrath of God from death and from the kingdome of darkenesse 7. In respect of the terme to which it is called beatification blessing life eternall glory Glorification the kingdome of our Lord and Saviour Iesus Christ and an immortall inheritance Eph. 1. 3. Iohn 3. 36. 6. 47. 2 Pet. 1. 3 11. 1 Pet. 1. 4. 5. 10. 8. The first degree of this Glorification begun is the apprehension and sence of the love of God shining forth in Christ upon the communion which the faithfull have with him Rom. 5. 5. The love of God is shed abroad in our hearts by the holy spirit which is given to us 9. Hence there ariseth a certaine friendship betweene God Christ and the faithfull Iohn 15. 15. I have called you friends because all that I have heard of my Father have I made known unto you Iames 2. 23. Abraham was called the friend of God 10. The second degree is undoubted hope
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
unknowne to the writer as doth sufficiently appeare in the History of the Creation past and in foretellings of things to come but some things were before knowne unto the writer as appeares in the History of Christ written by the Apostles and some of these they knew by a naturall knowledge and some by a supernaturall In those things that were hidden and unknowne Divine inspiration did performe all by it selfe in those things which were knowen or the knowledge where of might be obtained by ordinary meanes there was also added a religious study God so assisting them that in writing they might not erre 6. In all those things which were made known by supernaturall inspiration whether they were matters of right or fact he did inspire not onely the things themselves but did dictate and suggest all the words in which they should be written which notwithstanding was done with that sweete attempering that every writer might use those manners of speaking which did most agree to his person and condition 7. Hence the Scripture is often attributed to the holy Spirit as to the author making no mention of the Scribes Hebrewes 10. 15. Whereof the Holy Ghost also is a witnesse to us 8. Hence also although in the inscriptions of the holy Bookes it is for the most part declared by whose labour they were written yet there is sometimes deepe silence of this matter and that without any detriment of such bookes or lessening their authority 9. Neither yet doth it suffice to make a part of holy writ if a booke be written by some extraordinary servant of God and upon certaine direction of the spirit unlesse it be also publickly given to the Church by divine authority and sanctified to be a Canon or rule of the same 10. The thing it selfe which they committed to writing as touching the summe and chiefe end of the matter is nothing else then that reveale will of God which is the rule of Faith and manners 11. Hence all those things which in the first disputation were spoken of the doctrine of life revealed from God doe properly agree to the holy Scripture For the Scripture is nothing else then that doctrine with the manner of writing joyned to it which manner was not to be handled there but in this place 12. Hence the Scripture in respect of the thing and subject meaning that is as it was the doctrine revealed from God it was before the Church but in respect of the manner in which it is properly called Scripture it is after the first Church 13. It is called the holy Scripture and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture and the writers themselves are called holy partly in respect of the subject and object matter which is so called the true and saving will of God and partly in respect of that direction whereby it was committed to writing Romans 1. 2. Eph. 5. 5. 2 Pet. 1. 21. 2. 22. 3. 2. Rev. 18. 20. 14. But although divers parts of the Scripture were written upon some speciall occasion and were directed to some certaine men or assemblies yet in Gods intention they doe as well pertaine to the instructing of all the faithfull thorough all ages as if they had beene specially directed to them whence Heb. 12. The exhortation of Solomon which is used in the Proverbs is said to be spoken to the Hebrewes who lived in the Apostles time as to children and 2 Pet. 3. 15. Paul is said to have wrote to all the faithfull in that he wrote to the Romans Hebr. 13. 5. That which was said to Ioshua is said to be spoken to all the faithfull 16. All things which are necessary to salvation are contained in the Scriptures and also all those things which are necessarily required to the instruction and edification of the Church 2 Tim. 3. 15. 16. 17. The holy Scriptures can make thee wise unto salvation that the man of God might be perfect perfectly furnished to every good worke 16. Hence the Scripture is not a partiall but a perfect rule of Faith and manners neither is here any thing that is constantly and every where necessary to be observed in the Church of God which depends either upon any tradition or upon any authority whatsoever and is not contained in the Scriptures 17. Yet all things were not together and at once committed to writing because the state of the Church the wisdome of God did otherwise require but from the first writing those things were successively committed to writing which were necessarily in those ages 18. Neither did the Articles of Faith therefore increase according to succession of times in respect of the essence but only in respect of the explication 19. As touching the manner of delivery the Scripture doth not explaine the will of God by universall and scientificall rules but by narrations examples precepts exhortations admonitions and promises because that manner doth make most for the common use of all kinde of men and also most to affect the will stirre up godly motions which is the chiefe scope of Divinity 20. Also the will of God is revealed in that manner in the Scriptures that although the things themselves are for the most part hard to be conceived yet the manner of delivering and explaining them especially in those things which are necessary is cleere and perspicuous 21. Hence the Scriptures need not especially in necessaries any such explication whereby light may be brought to it from something else but they give light to themselves which is diligently to be drawne out by men and to be communicated to others according to their calling 22. Hence also there is onely one sence of one place of Scripture because otherwise the sence of the Scripture should be not onely not cleere and certaine but none at all for that wich doth not signifie one thing signifieth certainly nothing 23. For the determining of controversies in Divinity there is no visible power as it were kingly or pretorian appointed in the Church but there is laid a duty on men to enquire there is bestowed a gift of discerning both publickly and privatly and there is commanded a desire to further the knowledge and practise of the known truth according to their calling unto which also is joyned a promise of direction and blessing from God 24. But because the Scriptures were given for the use and edification of the Church therefore they were written in those tongues which mere most commonly vulgar in the Church at that time when they were written 25. Hence all those bookes which were written before the comming of Christ were written in Hebrew for to the Iewes were committed the Oracles of God Rom. 3. 2. 9. 4. And upon lice reason they that were written afterward were delivered in the Greeke tongue because that tongue was most common in those parts were the Church did first florish 26. Hence there is some knowledge at least of these tongues necessary to the exact understanding of the
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
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.
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
carried unto Christ and by Christ unto God but repentance is carried to God himselfe who was before offended by sin Acts 20. 21. Repentance toward God and Faith toward our Lord Iesus Christ. Secondly they have divers ends for Faith doth properly seeke reconciliation with God but repentance a sutablenesse to the will of God Rom. 3. 25. A reconciliation through Faith in his bloud Acts 26. 20. That they should turne unto God doing workes meete to repentance 31. Repentance in respect of that carefulnesse and anxiety terror arising from the Law which it hath joyned with it doth goe before Faith by order of nature as a preparing and disposing cause but in respect of that effectuall and kindly turning away from sin as God is offended by it so it followes Faith and depends upon it as the effect upon his cause and herein is proper to the faithfull 32. Although this repentance doth alwayes bring griefe with it for sins past and present yet it doth not so properly or essentially consist in griefe as in turning from and hatred of sin and in a firme purpose to follow after good Amos 5. 14. 15. Hate the evill Love the good 33. That repentance is not true and sound which doth not turne a man from all known sin to every known good neither that which doth not virtually continue and is actually renewed as often as need is from the time of conversion to the end of life 34. Repentance is wont to be perceived before Faith because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ before he feele himselfe to have forsaken those sins which did separate him from God CHAPTER XXVII Of Iustification 1. COmmunion of the blessings flowing from Union with Christ is that whereby the faithfull are made partakers of all those things they have need of to live well and blessedly with God Eph. 1. 3. He hath blessed us with all spirituall blessings Rom. 8. 32. He who spared not his own Son c. How shall he not freely with him give us all things also 2. This communion therefore doth bring a translation and change of condition to believers from the state of sin and death to the state of righteousnesse and life eternall 1 Iohn 3. 14. We know that we are translated from death to life 3. This change of state is twofold relative and absolute or reall 4. A relative change of state is that which consists in Gods reputation Rom. 4. 5. And he that worketh not but believeth in him that justifieth the ungodly his faith is imputed to him for righteousnesse 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe not imputing to them their offences 5. Hence it admits no degrees properly so called but it is together and at once perfect in one only act although in respect of the manifestation sence and effects it hath divers degrees Hitherto pertaines justification and adoption 6. Iustification is a gracious sentence of God whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death and accounts him righteous unto life Rom. 3. 22 24. The righteousnesse of God by Faith of Iesus Christ in all and upon all that believe as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence as the use of the word declares which doth norset forth a physicall or reall change in the holy Scriptures but that judiciall or morall change which consists in pronouncing of a sentence and in reputation Prov. 17. 15. He that justifies the wicked Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifies 8. Therefore Thomas with his followers doth fowly erre who would have justification as it were a physicall motion by a reall transmutation from a state of unrightousnesse to a state of righteousnesse so as that the terme from which is sin the terme to which is inherent righteousnesse and the motion is partly remission of sin partly infusion of righteousnesse 9. This sentence was 1. As it were conceived in the mind of God by a decree of justifying Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith 2. It was pronounced in Christ our head now rising from the dead 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us In this testimony of the spirit justification itselfe doth not so properly consist as an actuall perceiving of that before granted as it were by a reflected act of Faith 10. It is a gratious sentence because it is not properly given by the Iustice of God but by his grace Rom. 3. 24. Freely by his grace For by the same grace whereby he called Christ to the office of Mediator and did draw the elect to Union with Christ he doth account them being already drawn and believing to be just by that Union 11. It is for Christs sake 2 Cor. 5. 21. That we may be made the righteousnesse of God in him for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us no otherwise then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us Rom. 5. 18. 12. Therefore the righteousnesse of Christ is imputed to believers in justification Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is by Faith of Christ the righteousnesse of God through Faith 13. But because this righteousnesse is ordained of God to that end and by his grace is approved and confirmed so that sinners can stand before him through this righteousnesse therefore it is called the righteousnesse of God Rom. 10. 3. 14. But this justification is for Christ not absolutely considered in which sence Christ is also the cause of vocation but for Christ apprehended by Faith which Faith doth follow Calling as an effect and followeth righteousnesse by which being apprehended justification followes whence also righteousnesse is said to be of Faith Romans 9. vers 30. 10. 16. And Iustification through Faith Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures for that doth neither properly belong to those that are justified neither of it own nature hath it any force in it selfe to justifie neither doth it produce those effects which are every where in the Scripture given to
justifying Faith 16. Neither is it to speake properly that speciall confidence whereby we doe apprehend remission of sins and justification it selfe for justifying Faith goeth before justification it selfe as the cause goeth before the effect but Faith apprehending justification doth necessarily presuppose and follow justification as an act followes the object about which it is exercised 17. That Faith therefore is properly called justifying whereby we rely upon Christ for remission of sins and for salvation For Christ is the adaequate object of Faith as Faith Iustifyeth Faith also doth no otherwise justifie then as it apprehends that righteousnesse by which we are justified but that righteousnesse is not in the truth of some sentence to which we yield assent but in Christ alone who is made sinne for us that wee might bee righteousnesse in him 2 Cor. 5. 21. 18. Hence are those Sermons so often repeated in the new Testament which doe shew that justification is to be fought for in Christ alone Iohn 1. 12. 3. 15. 16. 6. 40. 47. 14. 1. 54. Romans 4. 5. 3. 26. Acts 10. 43. 26. 18. Gal. 3. 26. 19. This justifying Faith of it own nature doth produce and so hath joyned with it a speciâ—…ll and certaine perswasion of the grace and mercy of God in Christ whence also justifying Faith is oftentimes not amisse described by the orthodox by this perswasion especially when they doe oppose that generall Faith to which the Papists ascribe all things but 1. This perswasion as touching the sence of it is not alwayes present For it may and often doth come to passe either through weakenesse of judgement or through divers tentations and troubles of mind that he who truly believeth and is by Faith justified before God yet for a time may thinke according to that which hee feeles that he neither believeth nor is reconciled to God 2. There be divers degrees of his perswasion so that neither all believers have altogether the same assurance of the grace and favour of God nor the same believers at all times which yet they cannot properly affirme of justifying Faith without a great deale of detriment of that consolation and peace which Christ hath left to believers 20. Iustification absolves from sin and death not immediatly by taking away the blame or staine or all the effects of sin but that oblation and guilt to undergoe eternall death Rom. 8. 1. 33. 34. There is no condemnation who shall lay any thing to their charge who shall condemne 21. Neither yet doth it so take away the guilt as that it takes away the desert of punishment from the sin which the sinne it selfe remayning can in no sort be taken away but it so takes away the guilt that it takes away the revenging pursuit of the desart of it or the deadly effects of it 22. This absolution from sins is called in a divers respect but in the same sence in holy Scriptures Remission Redemption and Reconciliation Eph. 1. 6. 7. For as the state of sin is considered as a bondage or certaine spirituall captivity in respect of the guilt so his justification is called Redemption but as the same state is considered as a subjection to doe punishment so it is called remission as also a passing by a blotting out a disburdening a taking away a casting away a removing a casting behind the back Rom. 4. 7. Col. 2. 13. Mich. 7. 18. Isay 43. 12. 38. 17. Psal. 32. 1 2. And as the same state is considered as a certaine enmity against God so justification is called a reconciliation Romans 5. 10. As also a certaine winking at sin Numb 23. 25. A covering of sin Ps. 32. 1 2. 23. But not only the sins of justified persons that are past are remitted but also in some sort those to come Numb 23. 25. He seeth no iniquity in Iacob nor perversnesse in Israel because justification hath left no place to condemnation Iohn 5. 24. He that believeth hath eternall life and shall not come into condemnation and it doth certainly and immediatly adjudge one to eternall life It also maketh all that remission which was in Christ obtained for us to be actually ours neither can sins past and present be altogether and fully remitted unlesse sins to come be in some sort remitted also 24. But there is this difference that sins past are remitted by a formall application by sins to come onely virtually sins past are remitted in themselves sins to come in the subject or person sinning 25. Yet those that are justified doe daily desire the forgivenesse of sins 1. Because the continuance of this grace is necessary to them 2. That the sence and manifestation of it may be more and more perceived as severall sinnes required 3. That the execution of that sentence which in justification is pronounced might bee matured and furthered 26. Besides the forgivenesse of sinnes there is required also imputation of righteousnesse Rom. 5. 18. Rev. 19. 8. Rom. 8. 3. Because there may be a totall absence of sin where notwithstanding there is not that righteousnesse which must come in place of justification 27. But this righteousnesse is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of originall righteousnesse made us subject to the guilt of condemnation CHAPTER XXVIII Of Adoption 1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake unto the dignity of Sons Iohn 1. 12. As many as receive him to them he gave power to be made the Sons of God to those that believe in his Name 2. It is called a gracious sentence of God because it doth manifest the gracious will of God toward men 1 Iohn 3. 1. See what love the Father hath shewed to us that we should be called the Sons of God 3. This sentence is pronounced with the same diversity of degrees as justification for it was first in Gods predestination Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons Afterward it was in Christ. Gal. 4. 4 5. God hath sent forth his Son that we might receive adoption Afterward it was in believers themselves The same Chapter Verse 6. And because yee are Sonnes GOD hath sent forth the Spirit of his Sonne into your hearts crying Abba Father 4. It is properly conversant about the faithfull that are called and justified Iohn 1. 12. For by adoption we are not made just which would necessarily follow if adoption were part of justification it selfe as some would have it neither is it a calling unto Christ but a certaine excellent dignity flowing from the application of him Romans 8. 17. Heires together with Christ 5. Yet calling and justification have the respect of a foundation to this relation of Adoption for the right of Adoption is obtained by Faith and
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
the dignity of Christ are also by him as it were Prophets Priests and Kings Rev. 1. 6. The third fruit is that all the Creatures and those things which are done by them are either subject unto the dominion and pure use of the faithfull Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them as it is affirmed of the Angells Heb. 1. 14. Or at least doe turne to their good Rom. 8. 28. CHAPTER XXIX Of Sanctification So much of the relative change of the condition of the faithfull in Iustification and adoption the reall change followes whereby that former is manifested and as touching the effects as it were committed to execution 1. THE reall change of state is an alteration of qualities made in man himselfe 2 Cor. 5. 17. Old things are past away all things are become new 2. But because it doth not consist in relation and respect but in reall effecting therefore it admits divers degrees of beginning progresse and perfection 2. Cor. 4. 16. The inward man is renewed day by day 3. This alteration of qualities doth either respect that good which is just and honest and it is called Sanctification or that good which is profitable and honorable and it is called glorification Rom. 6. 22. Yee have your fruit in holinesse and the end everlasting life 4. Sanctification is a reall change of a man from the filthinesse of sin to the purity of Gods Image Eph. 4. 22. 23. 34. To put off as touching the old conversation that old man which doth corrupt it selfe in the deceivable lusts and to be renewed in the spirit of your mind and to put on that new man who according to God is created to righteousnesse and true holinesse 5. For as by justification a believer is properly freed from the guilt of sin and hath life adjudged to him the title of which life is as it were determined in adoption so by sanctification the same believer is freed from the filthinesse and staine of sinne and the purity of Gods Image is restored to him 6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use in which sence the word is often taken in Scripture sometime setting forth onely the outward sometime also that inward and effectuall separation for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life in which sence regeneration and Sanctification is wont to be confounded by most but by it is understood that change of a man whereby a believer hath righteousnesse and inherent holinesse communicated to them 2 Thess. 2. 13. Through Sanctification of the Spirit 7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent Ier. 31. 33. I will put my Lawes into their mind and in their heart will I write them Ezech. 36. 26. 27. I will give you a new heart and a new spirit will I put into the midst of you 8. But this sanctification is distinguished from that change of a man which is proper to the calling of a man in Faith and repentance In that that Faith there is not considered properly as a quality but in relation to Christ neither is repentance there considered as a change of disposition for so it is all one with sanctification but as a change of purpose and intent of the mind But here a reall change of qualities and dispositions is looked unto 9. It is called a reall change that it may be distinguished not onely from justification but also from that sanctification which is by Iustification as is the Sanctification of the seventh day or also that which is by relation of a signe as is the Sanctification of the elements in the Sacraments or lastly that which is by manifestation in which manner God himselfe is said to bee sanctified by men 1 Peter 3. 14. 10. It is of the whole man not of some one part 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly and your whole spirit soule and body be preserved blameles unto the comming of our Lord Iesus Christ Although so much of man Tantum totum or that whole that is in man is not presently changed 11. But although the whole man be partaker of this grace yet it first and chiefly agrees to the soule and afterward from the soule is derived to the body as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God So also in the soule first and properly it agrees to the will from which it is derived into other faculties according to the order of nature Deut. 30. 6. The Lord thy God shall circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou maist live Rom. 2. 29. The circumcision of the heart 12. It is a change of a man from sin to distinguish it from that sanctification which is A 〈◊〉 mere negative from the mere negative contrary such as that was which is attributed to the humane nature of Christ which is said to be sanctified or made holy although the nature of Christ was never defiled with sinne 13. The terme from which this is is filthinesse corruption or the blot of fin 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 14. The terme to which is the purity of Gods Image which is said to be framed or created againe in knowledge righteousnesse and holinesse Eph. 4. 24. Or a conformity to the Law of God Iam. 1. 25. Newnes of life Rom. 6. 4. The new creature 2. Cor. 5. 16. Gal. 6. 15. the Divine nature 2 Pet. 1. 4. 15. But it is called the new and Divine creature 1. Because it is not produced of those principles which are in us by nature as the habit of all arts are brought forth which are gotten by industry learning but out of a new principle of life communicated by God unto us in our calling 2. Because our naturall disposition is altogether of another kinde then it was before 3. Because in its measure it resembles that highest perfection which is found in God 16. There be two degrees of this sanctification one in this life which is called in generall an infancy 1. 〈◊〉 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life that if some of those that are sanctified be compared with others and with themselves at divers times then some may be rightly called infants and others men growen whilst they live here Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected The other degree is called mans age and perfect age Eph. 4. 14. 1 Cor. 13.
and a City 20. Hence it is that those meetings that are formally Ecclesiasticall are said to be had in the Name of the Lord. Math. 18. 20. 1 Cor. 5. 4. 21. Neither yet doth some suddaine joyning together and exercise of holy communion suffice to make a Church unlesse there be also that constancy at least in intention which brings the state of a body and members in a certaine spirituall politie 22. This Cureh is instituded by God and by Christ Heb. 3. 3. 4. He that builded the House for every House is built by some and in this respect it differs from the mysticall Church the gathering of which together into one is not prescribed unto men but performed immediatly bâ—… divine operation but the gathering together into an instituted Church is so perfomed by God that his command and mans duty and labour doe come betweene Hebr. 10. 25. Not forsaking the assembling our selves together 23. But it is ordained by God and Christ onely because men have neither power of themselves to institute or frame a Church unto Christ neither have they by the revealed will of God any such power committed to them their greatest honour is that they are servants in the House of God Heb. 3. 5. 24. It is not therfore in the power of man either to take away any of those things which Christ hath granted to his Church or to ad other to them of the like kind although he may and ought by all lawful meanes to provide that those things which Christ hath ordained may be farthered and confirmed 25. But Christ hath so instituted the Church that it alwayes depends upon himselfe as upon the head so that if it be distinctly considered without Christ it is not a compleat body 26. Hence the Church itselfe may not properly make new Lawes to her selfe of new things to be ordained but thee ought onely to care for this that shee doe well find out the will of Christ and observe his ordinances in order and decently with greatest fruit of edification 27. But because the ordinances of Christ have alwayes a blessing of God joyned with them therefore here are divers promises of God made to the Church of the presence of Christ. Mat. 18. 20. 1 Cor. 5. 4. So as in a speciall manner hee is said to be conversant and to walke in the Churches Revel 2. 1. Esay 31. 9. And of the presence of the Holy Spirit Esay 59. 21. So that a more ample and certaine blessing of God may be expected in the Church of God instituted then in any solitary life whatsoever 28. They therefore that have opportunity to joyne themselves to the Church and neglect it doe more grievously sinne not onely against God in respect of ordinance but also against their owne soule in respect of the blessing adjoyned And if they doe obstinatly persist in their carelessenesse whatsoever they doe otherwise professe they can scarce be accounted for believers truly seeking the Kingdome of GOD. 29. The profession of the true Faith is the most essentiall note of the Church 30. This profession may in some company goe before the solemne preaching of the Word and administration of the Sacraments CHAPTER XXXIII Of the extraordinary Ministers of the Church 1. THus far of the subject of application The manner of it followes 2. The manner of applying consists in those things which are meanes of the spirit applying Christ with all his benefits to us for our salvation 3. The which spirit it selfe doth apply all saving things unto us internally and most neerely and so in his manner immediatly neither is any externall meanes capable properly of that vertue whereby grace may be really communicated to us Therefore though those doe morally concurre and operate in the preparation of man to receive thie grace yet they doe not properly confer the grace by themselves but the spirit which worketh together with them 1 Cor. 3. 7. Neither is he that planteth any thing nor he that watereth but God who giveth power to increase 4. The two principall meanes of this sort are the Ministry and the holy Signes unto which notwithstanding there is necessarily too bee joyned some Ecclesiasticall Dâ—…scipline 5. The Ministry is an Ecclesiasticall function whereby a man being chosen out doth dispense holy things of speciall right 2 Cor. 4. 1. We have this Ministery as we have obtained mercy 1 Cor 1. 2. Let a man so account of us as of the Ministers of Christ and dispensers of the Mysteries of God 6. It is called a Ministry because that power which is committed to Ecclesiasticall men is a power of doing onely by the command of Christ and meere obedience toward him 1 Cor. 4. 1. 2. 7. A spirituall or regall power of government whereby one worketh of his owne liberty and will is not belonging to men but to Christ alone 8. Hence a Minister of the Church is bound to execute his office by himselfe as one that hath not power to appoint any vicar in his place for this should not be an action of obedience but of command 9. Therefore one that is a constant Minister of divers Churches which are necessarily to be provided for by Vicars is not of Gods Ordaining but of mans ambition and presumption 10. The power is not absolute but relative that is it doth not consist in an absolute power to doe any thing but in a right whereby one hath power to doe that rightly and lawfully which he might not before so doe and therefore it is Potestas juris a power of right 11. But it is of speciall right because it respects somâ—… speciall duties unlawfull to others and it doth undertake some common duties in a certaine special manner 12. The right of the Ministery depends upon calling Heb. 5. 4. Neither doth any take this honour to himselfe but he that is called of God as was Aron 13. A calling is an action whereby an office is committed to any with authority to Minister 14. Therefore they are very ridiculous who doe so ordaine the calling of Ministers that they give them not power to preach the word unlesse they have some new grant 15. A necessary adjunct of a calling is fitnesse to the Ministery 16. Hence those who are altogether unfit to fulfill the Ministery if they be called to it by men are the Ministers of men not of God Hos. 4. 6. Because thou hast despised knowledge I will also despise thee that thou shalt not be a Priest unto mee 17. This fitnesse ariseth from a fit measure of gifts and a ready wil to undertake and execute the office 18. From the Ministery there ariseth a third staet of the Church for as by Faith it had its essentiall state and by a combination its integrall state so also by the Ministery it hath a certaine organicall state because it is now made fit to exercise all those operations which pertaine to the good of the whole 19. The course and direction of these operations is
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
by reason sufficiently determined to good actions and so it hath need of its owne and internall disposition to worke aright 6. Because the other faculties may he compelled and by consequence one may whether he will or no lose vertue if it should have the proper and fixed seat in them 7. Because that praise is most properly due to the actions of the will and to the operations of the other faculties so far forth as they flow from and depend upon the will but that it is proper to vertue to be praise-worthy not onely the Philosophers teach but also the Apostle Philippians 4. 8. If there be any vertue if any prayse 8. Because neither the understanding can be the subject of vertue because intellectuall habits although they bee most perfect yet they doe not make a man good nor any sensitive appetite because true vertue is found in Angels and the soules being separated from bodies which are void of this appetite yet there are often in the sensitive faculties some dispositions which cause that the will commanding aright is more easily obeyed and in that respect they have a certaine resemblance of Vertue 8. Vertue is said to incline to God First that it may be distinguished from a vitious habit whereby men are inclined to evill Rev. 7. 17. 20. 23. 2. That it may be distinguished also from those perfections of the mind which indeed doe bring light whereby the will may direct it selfe as well doing but not incline it to doe right 9. Hence First true and solid vertues doe alwayes make him good in whom they are not that the very dispositions that doe inhere in us are the grace making us first accepted with God as the Schoolemen speake for that pertaines to Faith but because they are reciprocated with a good man and goodnesse is derived from them into our actions 10. Hence also none can use vertue amisse as being the principle of action when notwithstanding men may and are wont to abuse any habit of the mind 11. Therefore those vertues which are wont to be called intellectuall have not an exact respect of vertue 12. Moreover vertue is said to incline not onely to good but also to well doing because the manner of action doth chiefly flow from vertue 13. But as the rule of well-doing so also the rule of vertue is the revealed will of God which only hath the force of a certaine rule in those things which pertaiâ—… to the direction of life 14. That is a Lesbian rule of vertue which Aristotle puts to be the judgement of prudent men for there are never such wise men to whose judgement wee may alwayes stand neither if there were they could not bee alwayes knowne or consulted with by those who exercise themselves in Vertue 15. That which is said to be right reason if absolute rectitude be looked after it is not else-where to be sought for then where it is that is in the Scriptures neither doth it differ from the will of God revealed for the direction of our life Psal. 119. 66. Teach me the excellency of reason and knowledge for I believe thy precepts But if those imperfect notions concerning that which is honest and dishonest be understood which are found in the mind of man after the fall seeing they are imperfect and very obscure they cannot exactly informe vertue neither indeed doe they differ any thing from the written Law of God but in imperfection and obscurity only 16. Therefore there can be no other discipline of vertue then Divinity which delivers the whole Will of God revealed for the directing of our reason will and life 17. They that thinke otherwise doe bring no reasons which may move an understanding and sound man They say the end of Divinity is the good of grace but the end of Ethicks is a morall or civill good As if no morall or civill good were in any respect a good of grace and spirituall As if the proper good blessednesse or end of man were manifold or as if that should be a vertue of a man which doth not lead a man to his end and chiefe good They say that Divinity is exercised about the inward affections of men but Ethicks about the outward manners As if either Ethicks which they define a prudence to governe the will and appetite did not respect the inward affection or that Divinity did not teach as well outward as inward obedience They would have it that Ethickes are concluded in the bounds of this life but that Divinity extends to a future As if a blessed life were not one or that of one and the same life there were one rule as it is present and another as it is to come They say the subject of Ethickes is a man approved good and honest but the subject of Divinity is a godly and religious man when notwithstanding the Apostle doth expresly teach that Divinity instructs us to live not only piously and religiously but also temperatly and justly that is approvedly and honestly Tit. 2. 12. Ad to these that the most eager defenders of the contrary opinion doe acknowledge and contend that morall vertues are the image of God in man and so a degree of Theologicall vertue and that morall vertue compared to spirituall is as warmth to heat and the morning-light to the noone-light As therefore warmth and heat morning and noone-light are taught in the same act so also vertue morall and spirituall 18. Therefore that judgement and wish of that greatest master of arts Peter Ramus was no lesse pious then prudent If I should wish for that which I would obtaine I had rather that this learning of philosophy were delivered to children out of the Gospell by some Divine that is learned and of approved manners then out of Aristotle by a Philosopher A child will learne many impieties out of Aristotle which it is to be feared that he will forget too late That the beginning of blessednesse doth arise out of men that the end of blessednesse is bounded in man that all vertues are wholy contained in mans power that they are obtained by mans nature art and industry That though these workes are great and Divine yet that God is never used to them either as an aider or workeman that Divine providence is removed from this theatre of humane life of Divine Iustice that there is not a word spoken that mans blessednesse is placed in this fraile Life c. 19. But the same habit which is called vertue as it doth incline in his manner unto God is also called a gift as it is given of God and inspired by the holy Spirit and it is called grace as it is freely bestowed by the speciall favour of God upon us also in respect of the perfection which it hath together with the profit and sweetnesse which is perceived from is is it called fruit and in respect of the hope it brings of life eternall it is called blessednesse by some 20. They therefore doe weary
themselves in vaine who make seven gifs of the spirit out of Isay 11. 2. Upon whom the spirit of Iehova shall rest The Spirit of wisdome and understanding the spirit of counsell and of might the spirit of knowledge and of the feare of Iehova and doe carefully distinguish them from vertues and have enough to doe to demonstrate the proportion of every of them to some vertue For neither are there only seven gifts of the spirit although there are no more nay but six reckoned up there because there only the chiefe and most kingly giftsin respect of the subject are remembred for it is there spoken of Christ other gifts by a Synecdoche being understood neither those gifts themselves whereof there is mention made there are in very deed distinguished from vertues but they doe by a metonymy set forth all vertues by their causes 21. For although those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces whereof there is mention 1 Corinthians 12. 4. are in very deed distinguished from virtues yet Grace when it notes an inherent perfection in us doth either set forth some one vertue or all joyntly as it were in his roote 22. In vaine also are there twelve fruits of the spirit gathered out of Gal. 5. 22. The fruit of the spirit is Love Ioy Peace Long-suffering Kindnesse Goodnesse Faith Meeknesse Temperance together with the addition which is found in the common translation and they are compared to vertues as is aforesaid of gifts for neither are they only the fruits of the spirit which are there expressed upon the present occasion and are explained in that place with the names of the vertues themselves because vertues are fruits such as are required and expected by the husband-man and doe agree to the nature of the seed which he did sow and also bring profit and sweetnesse with them when they are perceived all which doe agree to virtues and their actions in a certaine manner in respect of God but the profit chiefly in respect of us whence also it is that holinesse with all vertues is not only called a fruit of the holy Spirit but also our fruit Rom. 6. 22. But this profit together with the sweetnesse is shewed in that place to the Galatians in as much as joy and peace are reckoned up as fruits of the fruits 23. They also use the same judgement who thinke they have found eight beatitudes in the Sermon of Christ. Matth. 5. For there is but one beatitude but seeing it hath divers signes namely all solid vertues together with the operations of them the Lord doth propound certaine singular vertues or operations of vertues which doe most agree to his Kingdome and are very remote from humane sence and doth partly perswade them by the promise of blessednesse and doth partly also describe blessednesse or blessed men by the study and profession of them 24. The common affections of vertue are those foure which are wont to be called Cardinall vertues 25. For they doe not make foure kinds of vertues as the most have hitherto thought who doe manifest violence both to vertue and reason it selfe whilest they will constrainedly refer all singular vertues to those heads but they are foure conditions which are necessarily required in that disposition which deserves the name of vertue 26. The first of these is called Iustice in that generall sense whereby it sets forth an inclination to doe rightly giving every man his own and it may be called the rectitude of vertue for in that description of vertue which the Apostle doth propound in a certaine heap of words Phil. 4. 8. Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if any praise although truth Iustice purity doe set forth one and the same nature of vertue yet Iustice doth most intimately set forth the essence of it 27. The second is Prudence whereby all the strength of reason is used to find out that which is right and to direct a right all the meanes of it it is therefore the alone descerning of those things which pertaine to right doing and it containes in it selfe the force of understanding knowledge and wisedome so that all those perfections of the mind which are wont to be called intellectuall vertues in this respect alone doe pertaine to vertue so far forth as by the power of them the wil is directed in doing well 28. It is called in the Scripture Spirituall understanding and wisedome Col. 1. 9. Where understanding doth seeme to set forth a generall perceiving of good and evill and wisdome notes out the same perceiving as it is applied to severall things considered with their circumstances wherewith they are clothed so that understanding considering doth as it were say It is lawfull wisdome saith It is expedient according to that distinction which is 1 Corinthians 6. 12 10. 23. To this is opposed Foolishnesse Ephesiant 5. 17. Be not therefore unwife but understanding what the Will of the Lord is And Ignorance Eph. 4. 18. Being strangers from the Life of God by reason of the ignorance that is in them It is also called Iudgement 1 Cor. 2. 15. And Discerning Phil. 1. 10. To which is opposed vanity of mind Eph. 4. 17. And a mind voyd of all Iudgement Rom. 1. 28. 29. This Prudence ought to be exercised 1. With circumspection taking heed and due diligence which are often in the Scripture commended under the name of watchfulnesse Marc. 13. 33. Take heed watch and pray unto which is opposed that drowsie sleepinesse which is said to have seised upon the foolish Virgins Mat. 25. 5 13. Secondly with election upon a due proportion so as the greater duties be preferred before the lesser and in every one a covenient measure be kept according to the intending of affections and strength Mat. 6. 33. 1 Cor. 12. 31. 14. 1. Seeke first the Kingdome of God and the righteousnesse of it Affect the greater gifts but rather that yee may prophesie 30. The third generall affection of vertue is fortitude which is a firme persisting in doing rightly enduring and overcomming all those difficulties which may arise either from the continuance of the act which is required or from other impediments whatsoever Hence it is that vertue in the Hebrew is set forth by the name Christ even when it is ascribed to Women Prov. 31. 10. And a mighty strengthning is required in every vertue Eph. 3. 16. It containes therefore 1. That confidence which is commended Acts 4. 29. To which feare is opposed Phil. 1. 14. That they are bold to speak the word without feare Secondly perseverance and constancy Revel 2. 26. Whosoever shall overcome and keep my workes unto the end To which is opposed a fainting of mind and wearinesse of weldoing 2. Thess. 3. 13. Gal. 6. 9. Hebr. 12. 3 12. Let us not be weary Be not weary Least ye faint
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
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
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
by explication 37. Therefore in an asseveration there is not a second contestation comming to the former as there is in an oath but an illustration of one and the same thing 38. Neither is there any calling upon God in a mere asseveration which is essentiall to an oath 39. Yet an asseveration is not convenient but to the more grave testimonies for it is as it were a middle degree between a simple testimony and an oath 40. We must most of all abstaine from those asseveratioins our common speech which have some shew of an oath CHAPTER XXII Of Contentation 1. COntentation is a vertue whereby the mind doth rest in that portion that God hath given him 1. Tim. 6. 6. Heb. 13. 5. Phil. 4. 11. 2. This contentment is commanded in the tenth Commandement as appeares by the words themselves neither is it any way meet that this Commandement be referred to that inward and originall purity of righteousnesse which is the fountaine of all obedience for that is not generally commanded in any one Commandement but in all neither doth it more pertaine to the second table which is the condition of this precept then to the first 3. Yet because of all vertues which are contained in the second table there is none more internall or more intimate to primitive righteousnesse then contention and we are as it were lead by the hand from this to contemplate and seeke that therefore that purity is not unfitly by occasion of this precept handled here 4. Unto this contentation is joyned joy for the prosperity of our Neighbour as of our own Rom. 12. 15. 5. In that contentment and joy consists the top and perfection of all charity toward our Neighbour In which respect also contentment is in a certaine manner the perfection of godlinesse and a godly man 1. Tim 6. 6. For godlinesse is great gaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with contentment or producing the perfection of coâ—…tenment 6. Hence it is commanded in the last precept according to that order which proceeds from the more imperfect to the more perfect and from that which is more known to that which is lesse knowne 7. For this is a duty most perfect and most unknowne to us by nature that whatsoever we conceive or will it be joyned with the good of our Neighbours 8. Therefore although this of its own nature hath the first place among duties to our Neighbour as the foundation of all the rest yet because it is last in having a being in man corrupted therefore it is commanded in the last place 9. Unto Contentation is opposed concupiscence Heb. 13. 5. 10. But by concupiscence is not onderstood the power and faculty of lusting and desiring which is naturall nor the act or operation of that naturall faculty which is also naturall and lawfull neither the whole inclination of our nature which is corrupt which is not specially condemned in any one precept but in the whole Law nor all those chiefe actuall lusts which are inordinate a great part whereof is contrary to religion and condemned in the first table nor lastly all lusts which tend to the hurt of our Neighbour for those which have a deliberate consent and purpose of prosecuting joyned with them are condemned in the severall Commandements But that desire whereby the mind is first instigated and tickled with desire of the good things which are our Neighbours although it be not yet come into the mind to get them by unlawfull meanes 1. Kings 21. 2. Marc. 10. 19. 11. By reason of that affinity or neere consanguinity which those first motions of injustice have with originall corruption whence they doe arise they are wont by many to be as it were confounded with it But. 1. Originall sin is as it were an inbred habit perpetually dwelling in us having it selfe in respect of the existence alwayes in the same manner whilest we live here but these morions are transient actions proceeding from that habit 2. That sin dwelling in us is no more originall then a generall principle of all vitious actions but those acts which are condemned in this place are manifestly circumscribed as having respect only to our neighbour 12. The Apostle himselfe Rom. 7. doth plainly open this precept by a Synecdoche of the operations of sin for concupiscence Ver. 7. is the same with the affections of sinners Ver. 5. And with concupiscence effected by sin Ver. 8. And so must necessarily be distinguished from sin dwelling in him Ver. 7. 13. Neither is it any marvaile that the Pharisees of whom Paul was one did not acknowledge the first motions of concupiscence to be sins seeing the same is yet stiffly denied by their cosen germans the Papists 14. They that divide this last precept of concupiscence into two so as one is of coveting the house and the other of coveting the wife with that which followes in this matter 1. They are forsaken of all reason 2. They are constrained either to roote out altogether the second precept of the first Table or to turne it at least into a needlesse appendix of the first that they may seeme to retaine in some soâ—… the number of ten words or rather which is evident in many orâ—… 〈◊〉 obsâ—…ring the force of the second precept they may with some shew remove it from themselves and their superstitions they are constrained to teare in sunder this tenth precept 3. They cannot certainly designe which is the ninth and which is the tenth precept because in the repetition of the Law Deut. 5. 27. Coveting of the wife is put before the coveting of the house 4. They can declare no distinct injustice between these covetings whence also it comes to passe that they themselves in explaining the decalogue doe alwayes joyne or rather confound te ninth and tenth precept 5. The very words of the decalogue doe expressely note one precept when they forbid one act Thou shalt not cover and one common object whatsoever is thy Neighbours 15. There is referred to concupiscence as a cause the inordinate love of our selves which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 2. 16. This selfe-love is the foundation and originall in a sort of all sins not only against our neighbour but also against God himselfe 2. Tim. 3. 4. 17. This concupiscence is that which is distributed by Iohn into that which is of the flesh respecting those things which pertaine to food and lust and into that which is of the eyes respecting those things which pertaine to outward delight and profit and into that which is of the pride of life respecting those things which pertaine to the glory and pompe of this world 1. Iohn 2. 16. 18. Unto joy and well-pleasednesse in the prosperity of our Neighbour is opposed envy or an evill eye Mat. 20. 15. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rejoycing in the hurt of our Neighbour Psal. 17. 3. 4. Obad. 12. 19. In this last precept that perfection of Iustice is commanded which is in some sort explained throughout the whole 〈◊〉 â—…e as in the first precept of the 〈◊〉 â—…e all Religion is in a certaine manner commanded so that in the first precept of the first table iâ—… contained that first and great Commandement Thou shalt love God with all thy heart and the second table like to this thou shalt love thy Neighbour as thy selfe is contained in the last of the second Table 20. From this perfection which shines forth in any one of these precepts it is manifest that a perfect and accurate fullfilling of the Law is impossible even to the faithfull by that grace which is bestowed upon them in this life For seeing as it is well said the rule and measure of our obedience is in affirmatives Thou shalt love with all thy heart and in negatives Thou shalt not cover both of which is impossible in this life it doth necessarily follow that none can exactly satisfie the Law 21. In this life we know only in part 1. Cor. 13. 9. And therefore we act only in part we have received only the first fruits of the spirit Rom. 8. 23. And therefore we cannot exactly observe a Law altogether spirituall Rom. 7. 14. We carry about us flesh that lusteth against the spirit Gal. 5. 17. Therefore we cannot obey without concupiscence inclining and drawing another way Finally we are not perfect Phil. 3. Verse 12. We cannot therefore performe perfect obedience but we have alwayes need to have that petition in the heart and in the mouth Forgive us our debts 22. Yet it is truly and rightly said that the yoke of Christ is easy and his burden light Mat. 11. 30. And his Commandements are not grievous 1. Iohn 5. 3. Because the Law is there considered 1. As it is observed by the faithfull who delight in it Rom. 7. 22. Psal. 119. 14. 16. Not as it ought to be observed for that observation brings rest unto the soules of the faithfull Mat. 11. 29. Although imperfection cleaving to them is grievous and troublesome to them 2. In respect of the spirit not in respect of the flesh Matthew 26. 41. 3. Remission of sin of all imperfection which cleaves to our indeavours being joyned with it 4. In comparison of the Letter of the Law which killeth 5. A comparison also being had of the reward appointed by God to imperfect obedience begun in which sence even all afflictions are counted light 2. Cor. 4. 17. The easinesse therefore and lightnesse of the Law of God is not in the proportion of it to our strength but in the grace of our Lord Iesus Christ and the love of God together with the Communication of the Holy Spirit which is with all those that love the Law God Amen FINIS