Son is from the Father the Holy Ghost is from the Father the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The Trinity of the Persons takes not away the unity of the essence for there are three persons but one God Deut. 6.4 Hearken Israel the Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son VIII The unity of the three persons in the Trinity consisteth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the identity of substance 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In equality 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coherence or cohabitation IX The identity of substance is by which the three persons being co-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in general THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal those are essentials which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God As understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity Such are Predestination Creation and the like which have relation to Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Son and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of Redemption But the Holy Ghost is called the Sanctâ—fier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the persons This axiome follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the effect it self which is produced Gods operations which have reference to outward objects are either immanent internal or transient external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the decrees of God are such kind of operations so far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin Gods very essence II Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Diâ—vine essence and as in God essence and actual being are not different so in him wil and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is â—alled the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine Will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
larger extent then the word person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat ratâ—onal and differing by incommunicable properties from another yet the Apostle Heb. 1.3 useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner onely of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insuffiâ—iency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the water and ver 26 Let us make man Gen. 3 22. c. Behold the man is become as one of us Psal. 33.6 By the word of the Lord the heavenâ— were made and by thâ— breath of his mouth all the host thereof 2. Sam. 23.2 The Spirit of the Lord spake in me his word was in my tongue Esay 6 3. holy holy holy Lord of host Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian minds IV. But there are cleerer Testimonies in the New Testament Matth. 3.16 And the heavens were opened to him to wit to Christ And he saw the Holy Ghâ—st descending and coming upon him and ver 17 And behold a voice came from heaven saying This is my bâ—loved Son in whom I am weâ— pleased Matth. 28 19 Baptise them in the name of the Father Son and Holy Ghost â—oh 4.16 I will ask the Father and he will send you anoâ—her Comfoâ—ter and 15 26 â—hen thâ— Comforter shall câ—me wâ—om I will send to you from the Father 2. Coâ— 13.14 The Grace of our Lord Ieâ—us Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh 5.7 There are three which bear witness in heaven the Father the word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their works 4. From their Divine Honours 1. The Diety of the Son is proved I. From his Divine Names In the old Testament The Aâ—gel of the covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his incarnation was the Son of God is every where called Iehovah and God Gen. 16.13 18 1. 32 1.9 which place may be compared with Hosea 12.6 Ex. 3.15 Ios. 6.2 Zac. 2 1â— 3.1 2. But for the Testimonies of the New Testament they are very clear Joh. 1. ver 1 And the word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Iesus Christ. Joh 20 31. but these things are written that you may believe that Iesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.31 The mighty God Such phrases are frequent in the Revelation II. From the Divine Properties and 1. From Eternity Joh 8.58 Before Abraham was I am Rev 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2. ver 24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5. ver 19. Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power III. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake IV. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his Name Matth. 28.19 at his Name eveâ—y knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved I. From his name God Act. 5.3 Then Peter said Ananias why hath Sathan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God II. From his Properties and 1 From his Eternity Gen. 1.2 The Spirit moved upon the waters 2 From his Omnipresence Psal. 139.7 Whither shall I go from thy Spirit 3 From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 3. From his Omnipotency Which is known by his works III. From his Divine works and 1 From the Creation of all things Gen. 12. Psal. 33.6 Job 26.13 and 33.4 2 From the conservation of all things Gen. 1.2 He moved on the waters a simile taken from a Hâ—n siting on her Chickens and cherishing them 3 From sending and anointing of Christ. Eâ—y 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1. Cor. 12.4 There 〈◊〉 divers gifts but the same Spirit IV. From his Divine Honours 1. We must believe in him accordâ—ng to the Creed 2. We must baptize in his Name Matth. 28.19 To him we must direct our prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the anticiâ—nt Churcâ— was wont to sing Thou sevenfold Spirit in respect of gifts V The difference of the persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and Holy Ghost the third person they differ in properties because the Father is from himself not only by reason of his essence but also of his personality The
different men but also in one and the same man so that sometimes it is weaker sometimes stronger but so that it can never be utterly lost Isa. 42.3 He shall not break the bâ—used reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ the Author and finisher of our Faith CHAP. XXX of Iustification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared rightous and inheritors of life eternal The RULES I. Iustice in Scripture is either of the Cause or of the person Iustice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Iustice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Iustification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Pontificians will have it but in the sense it is taken in the Courts of justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa. 5.23 which justifie the wicked and take away the righteousnesse of the righteous Matth. 11.19 wisdome is justified by her children Lu. 7.29 when these things were heard all the people and the Publicans justified God Luk. 10.29 He willing to justifie himself III. The efficient cause of Iustification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 1. Cor. 6.11 But you are washed but you are sanctified but you are justified in name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause â—is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes. 2.8 you are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4.5 But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Iustification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following upon faith but not the causes of Iustification for they do not precede him that is to be justified but follow him that is justified Although this particle alone in so many letters and syllables is not found in Scripture yet it is expressâ—d by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyn'd with works yet it justifieth alone As the Sun is not in Heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ. The Papists grant that we are justified by faith but then they take faith here as a work Now faith in Scripture hath nothing ascribed to it but as it aprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by Christs merits then by faith for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sins and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected by God called and indowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is in the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer than these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeh righteousnesse without works Phil. 3.8.9 I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnes which is of God by faith This is chiefly seen in that antithesis whereby our sins are imputed to Christ and his justice imputed to us 2 Cor. 5 21. He made that he should be sinne for us who knew no sin that we might be made the righteousness of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one would be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithfull are to Christ their head Againe they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the Justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sinns and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV.
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Ier. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Prov. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the World and not rashly to believe every man Ier. 9.4 Let every one take heed of his friend Matth. 10.10 be wise as Serpents and inocent in Doves III It is prudence to counterfeit and to dissemble Yet here we must know how for what end we may counterfeit dissemble the end is either the edification of the Church of the godly or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawful to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sin to choose none in the evils of punishment to choose the lesser So David of the three punishments proposed to him he chose the Pestilence rather than War and Famine 2 Sam 24.12 Cyprian being willed by the Governour to advise with himself whether he would obey or die He answered that in a matter of such holinesse no advise was to be used When the French King Charls 9. had proposed three things to the Prince of Conde the Masse Death and perpetual Imprisonment his answer was that by Gods assistance he would never choose the first as for the other two he left them to the Kings own pleasure To Prudence is opposite Imprudence Craft and a conceit of Prudence Matth. 25.3 But those that were foolish took their Lamps but did not take oil with them Luk. 16.8 And the Lord commended the unjust Steward that he had done wiseâ—y where craft is called prudence abusively Rom. 12.16 Be not wise in your own conceits So much of the Vertues of the mind The vertues of the will in general are Integrity Readiness and Constancie Integrity is whereby we performe obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shall be perfect or sincere with the Lord thy God 2 Cor. 1.12 For this is our boasting even the testimony of our conscience To this is opposite the contempt of Conscience or a dissembling and hypocritical Conscience 1 Tim. 1.19 20. Retaining faith a good conscience which some having put away concerning faith have made shipwrack of whom are Hymeneus and Alexander Joh. 18.28 The Priests went not into the Iudgment-hall lest they should be defiled but that they might eat c. Readinesse or promptitude called also chearfullnesse and alacrity is a vertue whereby we obey God freely joyfully Psal. 40.9 I delight to do thy will O my God Psal. 110.3 thy people shall be willing 2 Cor. 9. ver 7. God loves a cheerful giver To this is oppsite Precipitancie and Coaction Matth. 8.19 And a certain Scribe came and said unto him Master I will follow thee whithersoever thou goest 2 Cor. 9 ver 7. Every man as he is purposed in his heart so let him give not grudgingly or of necessity Constancie is a vertue whereby man is prepared to persevere to the end in the knowledge profession and worship of God Matth. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Apostles and Martyrs c. To this is opposite Inconstancie or pertinacy in an error or evil purpose Luk. 9.62 No man that putteth his hand to the plough and looking back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of Vertues or Works belonging to the First Commandment SO much of the general Vertues or Works the special belong to the immediate or mediate worship of God Gods immediate worship is that which is performed to him immediatly and is taught in the first Table This is either internal onely or else external and internal both The internal worship only is that which resides in the heart and is injoyned in the first Precept The sum whereof is that we worship and know him alone for the true God For the precept is negative Thou shall have no other Gods but me from this is gathered an affirmative Know and worship me alone for God Therefore to this precept belongs the knowledge of God and a religious affection towards him The knowledg of God is whereby we acknowledg him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Heare â— Israel the Lord our God is one God Isa. 46.9 Have not I told you from that time and have declared it c. Is there a God besides me Yea there is no God I know not any Contrary to this is Atheisme and multiplicity of gods or Polytheisme Psal. 14.1 The fool hath said in his heart there is no God Gal. 4.8 Even then when you knew not God you served them which by nature were not gods Religious affection towards God consisteth in Faith Hope Charity Confidence in God Fear Repentance Patience and Thankfulness of minde For to acknowledge any for God is to believe to place trust and confidence in him to love and fear him above all things to submit patiently to his wil and to acknowledge all good things for his gift Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threaatnings We considered Faith before as the instrument of Justification and Sanctification but here as a vertue and internal work of God in reference to his worship To Faith is opopsite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infidelity and doubting of the goodnesse and power of God as also the presumption of Faith Psal. 78.22 The Israelites believed not nor â—râ—sted in his salvation Num. 20.12 Because ye did not believe me that ye might sanctifie me c Jam. 2.14 what availeth it my brethren if any man say he hath faith and have not works Can his faith save him Confidence is a vertue whereby we â—est in God and in his promises and totally depend on him in all things both corporal and spiritual We have already spoken of confidence as it is the form of Faith applieth to the heart the Promises concerning Christ Here it is considered as the effect of Faith Of this Salomon saith Trust in the Lord with all thy heart Prov. 3.5 Contrary to this is distrust in God and trust or
confidence in Idols An example of disâ—rust is in the Israelites Psal. 78.19 20. in David 1. Sam. 27.1 in the kings Captain 2. King 6 35 in Ahaâ— Isa. 7.12 in those that are too careful what they shall eat Matth. 6.25 Idolâ—â—rous confidence is that which man puts in the Devil as witches doâ— or in Idols as A. hazia 2. king 1.2 or in mens inventions as Papists or in the arm of flesh Ier. 17.5 or in covenantes Fotifications Physick c as Asa who implored the help of the Syrians and consulted with Physitians not with God 2 Chron. 16.7 and 12. Yet it is lawful to make use of outward helps and aid so we place not confidence in them we must use them as servants not trust in them as gods Hope is that whereby we expect undoubtedly Gods future favours especially the accomplishment of our salvation relying on Gods promises and Christs merits Hope differs from faith as the effect from the cause for the object of faith is the promise on which faith relies the object of hope is the thing promised which hope expects Contrary to these are doubting desperation and idolatrous hope Sometimes the godly fall into doubting 1 Sam 27 1. David said in his heart I shall now perish one day by the hand of Saul But the wicked onely fall into a total and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. 31 Achitophel 2 Sam. 17. Iudas Matth. 27 such like Idolatrous hope is in Papists who call the Wooden Crosse Mary c. their hope and expect life eternall for their merits satisfactions and indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the World and the things therein are loved more than God Joh. 15.24 They have hated both me and my Father 1. Joh. 2.15 If any man love the World the love of the Father is not in him The fear of God is whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountiful a Father not so much out of the fear of punishment as the love of God The fear of God is somtimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial 1 Filial fear proceeds from the love of God but Servile from the fear or hatred of God 2. In filiall we feare to offend God because he is a Father in servile we fear to be punished by him because he is a judge 3. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world than of God Matt 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and with all chear up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sin We have shewed in the former Book Cap. 31. how Penitence and Resipiscence dâ—ffer now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification part of Gods internal worship in the â—hird signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1 In contrition 2. In confession 3. In satisfaction and by which they think their sins are expiated but these thâ—ee were in Iudas his repentance Matth. 27. Gratitude toward God is whereby we humbly acknowledge his goodness and blessings bestowed upon us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contraty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him or when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa. 1.2 I have nourished and brought up Children and they have rebelled against me Ier. 44.27 By burning incens to the queen of Heaven and puting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own drag c. Patience is that whereby we are sustained in the faith of Gods Providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kinds of afflâ—ctions for the exercising of our patience for besides the vengeance that God doth pour out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoical Apathie or want of passion To impatience belongs complaining or grumbling in affliction as if they were undeserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18 28. The Eremites the Whippers c The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we do not murmure against God and that our complaints be rather for our sins than for our sufferings CHAP. IV. Of vertues and Works belonging in general to the II.III. and IV. Commandments WE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshipped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our ilfe and chiefly at the times by himselfe appointed The RULES I. Religion and piety called by the Greeks the Worship and service of God in general it signifieth the whole worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and Men Latria to God Hyperdulia to Mary But this is without yea against Scripture for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is but onely one
members and the houshould of Faith This reacheth so far that we should lay down our life for our brethren 1 Ioh. 3.16 Examples are in Ionathan in the Macchabees in Paul c. This is to be used towards the dead in burying them and mourning for them c. Friendship is love between two or more whereby they mutually and truly imbrace each other with speciall benevolence to perform such duties as are honest and possible The RULES I. We are bound to shew our selves courteous benevolent and mercifull to all but not to entertain frendship with all The reason is because friendship consists in matual and reciprocal benevolence and in such a singulartie that we ought to impart to our friends our most secret resolutions but we cannot with safety trust every man therefore we are commanded to walk wisely zach 7.7 Let no man â—â—ust his neighbour Eph. 5.15 See then that ye walk warily not as unwise but as wise redeeming the time because the dayes are evil II True friendship is judged by its end to wit if it be entertained for piety and honestly Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure or profit or vertue of these thâ—ee ends he only approves the last for the vulgar people measure freindship by profit but the godly must chiefly look upon vertue or honesty To true friendship is opposite that which is counterfeit also that friendship which entertains covenants and company with infidels wicked men An example of counterfeit and false friendship is in Davids enemies Psal. 41. and 55 13 14. and in Iudas the traitour As for making covenants with wicked men we must know that they are either of peace or of war A covenant of peace is that which is entertained on both sides for preservation of publique quietnâ—sse such was the covenant that Abraham made with Aner and Eshcol Gen. 14.13 and with Abimelech Gen. 21.27 and Isaac with the same Abimelech Gen. 26. ver 29. of Solomon with Hiram 1 king 5.2 the covenants of war are such as be made for offence and defence these either with believers or unbelievers the former are permited but so that we trust not in them the later are most severely prohibited by God Exo. 34.12 Take heed that thou make no covenant with the inhabitants of that land 2 Cor. 6.14 Be ye not uneqully yoaked with the wicked The unhappy events of such covenants are seen in Iehoshaphat 2 Chron. 16.20 in Asa 1 King 15. and 2 Cron. 16. in Ahaz Isa. 7.8 and .9 in the Jews Ezek. 16.27.29 'T is lawfull to converse with Infidels and wicked men if we have hope to reclaim them and if we carry our selves prudently that we be not corrupted by their familiarity So much of charity Justice is that vertue whereby we give every man his due This name of Iustice is ambiguous for sometimes it implies the observation of the whole Law sometimes it hath relation to the second Table as it is exercised toward our neighbour This is either commutative or distributive This is imployed in distribution of honours rewards punishmentss and such like observing a Geometrical proportion according to the condition merits or dignity of the person That is whereby we give to every one his due by an Arithmetical proportion according to the equality or inequality of things To Justice Injustice is opposite both privatively and contrarily This is to be avoided for it excludes men from the Kingdome of heaven 1 Cor. 6.9 CHAP. IX Of Vertues and Works belonging to the Fifth Commandement OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiours duty towards his Inferiours and contrarily The later is of every mans duty towards another The duty of Inferiours to their Superiours contrarily is set down in the Fifth Precept The sum whereof is That between superiours and inferiours that order may be kept which is pleasing to God This Command consisteth of a Precept a Promise The precept is Honour thy father thy mother By the name of Parents synecdochically are meant all Superiours as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes to the godly God recompenceth the shortnesse of this life with the happinesse of â—he other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Hearers in the Ecclesiasticke Parents and Children Husband and wife Master and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollars Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speak or do first This reverence is to be given to Magistrates Rom. 13.7 Fear to whom fear honour to whom honour c. To Mâ—nisters Matth. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19 3. Let every one of you fear his Father and Mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 And the wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many Servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19 32. Thou shalt rise up bâ—fore the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their years as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the wife Iob. 2.9 Then said his wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw that she had conceived her Mistresse was despised in her eyes Obedience or Subjection is whereby we obey our Superiors in things lawful and honest as the Lord and patiently bear their admonitions and corrections The Magistrate must be obyed Rom. 13.1 Let every soul be subject to the higher powers c. Ministers Heb. 13.17 Obey and hearken to those that are set
over you for they watch for your souls Parents Eph. 6.1 Children obey your Parents in the Lord Husbands Eph. 5.22 Wives be subject to your own husbands as to the Lord Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenesse of heart as unto Christ. The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord and ver 18. Servants be subject with all fear to your Masters not only to those that are good and just but also to the froward for this is praise-worthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are in the Israelites obeying Pharaoh Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II But they are not to be obeyed in things contrary to Gods Word a good Conscience An example we have in the midwives Exod. 1. in Sauls Servants 1. Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God to obey you rather than God judge ye To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12 in Corah Dathan and Abiram c. Numb 16 in the Israelites Numb 13. in Absolon 2 Sam. 16. in Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elias sons 1 Sa. 2 Lots wife Ge. 19. Ge hazi 2 Kin. 5. Of unlawful obedience an example is in Doâ—g 1 Sa. 22 Gratitude is whereby inferiours in acknowledging the good will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custom c. Rom. 13 7 and by praying for him 1 â—â—m 2.1 c. To Mâ—nâ—sters 1 Thes. 5.12 We beseech you brethren to know them who labour among you have the charge over you in the Lord and admonâ—sh you that you would have them in exceeding great love for their works sake To Parents Prov 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Ioseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—ying thâ—t gratitude of the young Storks towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiours are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiors the Vertues of Superiors are benevolence justice and sedulity Benevolence is whereby Superiours carry a good affection to their inferiours which they declare when occasion serves An example of this Benevolence is proposed to Mâ—gistrates in Moses Exod. 32. to Ministers in Paul Ro 9 1. The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to express the affection and natural love of parents and Children the same is urged by Paul to Husbands Eph. 5.25 Husbands love your Wives as Christ loved the Church c. and to Masters Eph. 6.9 and ye Masters do the same thing to them forbearing threaâ—nings knowing that your Master also is in heaven c. To this is opposite the contempt of Inferiours want of love or astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Matth. 7 9. What man among you is there that if his Son ask him bâ—ead will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magâ—strate in keeping both Tables of the Law and in promoting and defending the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of Justice see Esa. 1.23 They judge not the fatherlâ—ss neither doth the cauâ—e of the Widow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this most severely Ezek. 34. in the Pastors of the people of Isâ—ael Parents also offend either by too much indulgence as Eli 1 Sâ— 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiors willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiors Of this vertue the Apostle speaks Rom. 12.8 He that rules lâ—t him rule with diligence â—he saâ—e is urged by Paul to Mâ—nisters Elders Act 20.28 Take heed to your selves and to the whole Flock in which the Holy Ghost hath made you Overseers Parents shew this when they nurture their Children in the fear of God Ephes. 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and business about impertinent things Against Sloth God câ—yes out Jer. 48.10 Cuâ—sed is he that doth the work of the Lord negligently of â—mpertinent businesse Peter speaks 1 Pet. 4 15. Let none of you suffer as a murtherer or a thief or an evil doeâ— or as a busie-body in other mens matters CHAP. X. Of Vertues and works belonging to the Sixth Commandment HItherto of the Vertues duty of Superiours to their â—nferiours on the contrary Now follows the duty of each man towards every man this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe wherof is that we preserve our own and our neighbours life Thou shalt not kill is a negatâ—ve precept out of which is gathered this affirmative Thou shalt pâ—eâ—erve tâ—ine own and thy neighbours lâ—fe The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULE Then is the repeling of an injury lawful when it is done â— In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation defence from injuries To this conservation of our own life is opposite the neglect of it as also the destroying
that day of the Lord will come as a thief in the night b Mat. 24.32.33 Learn a parable of the fig tree when its branch is yet tender and putteth forth â— leaves ye know that summer is nigh so likewise ye when ye shall see all these things know that it is neer even at the doors a Luc. 17.26.27 As it was in the dayes of Noah c. And as it fell out in the day of Lots c. 1 Thess. 5.3 when they shall say peace and safety then sudden destruction commeth upon them as travel upon â— woman with childe and they shall not escape 2 Tim. 3.1 5. This know that in the last days perillous times shall come for men shalâ— be lovers of their own selvâ—s covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors c. b 2 Thes. 2.3 Let no man deceive you by any means for that day shall not come till there be a falling away first and that man of sin be revealed thâ— son of perdition v. 8 And then shall thaâ— wicked one be revealed whom the Lord shall câ—â—sume wiâ—h thâ— Spiriâ—â—f his mouth and shall dâ—â—troy with the brighâ—nâ—sse of his coming c Rev. 18.2 She is falâ—en she is fallen that great Babylon c. d Rev. 17.16 And those ten horns that is the ten Kings shall hate the whore and they shall forsake her shall eat her flâ—sh and burn her with fire * A. R. This opinion of the calling of the Jews is plausible if it were found in Scripture Here Wollebius strives to weaken the opinion of the Iews conversion before the last day so did of old Caesariensis Greg Nazianzen 's brother Dial. 4. by denying that in Scripture their conversion is expressed whereas indeed the Scripture in many places speaks of this generall calling And though Hâ—erome on Isa. 11. and Hos. 9. seem to conâ—radict this truth yet we shall finde that he doth not absolutely speak against their final conversion buâ— against the manner of it which the Iews thought should be effected by Elias whom they dreamed would reduce them again into their own Country and re-establish the antient Law of Moses and the whole Iudaical worship But to deny a total conversion of the Iews to Christ is to keep up the partition-wall still which Christ came to break down represented by the rupture of the veil of the Temple at Christs death Why was Christ called the Corner-stone if he did not mean to unite the two walls of the Iew and Gentile And how can that prophâ—sie of his be fulfilled There shall be one sheepfold as there is but one Shepheard That pâ—ophesie of Zach. 12.10 Rev. 1.7 They shal look on him whom they have pierced shall mourn for him must be â—nderstood of the Iews final conversion which shall be with godly sorrow and repentance before the last day for it is said there He shall come with clouds Luke 21.27 Our Saviour foretels that Jerusalem shall be â—â—dden under till the fulness of the Gentiles be brought in We read in Rev. 7. that besides the innumerable multitude of all Nations that stood before the Lamb there were of the Israelites also an hundred forty four thousand on MouÌ„t Sion a definite number being used for an indefinite by which is intimated the Iews total conversion In Mal. c 4. Elias is promised to turn the hearts of the fathers towards their children which prophesie the old Doctors apply to the conversion of the Iews by the preaching of Elias and Christ tels us that Elias shall come and restore all things Matth 17.11 This prophesie indeed is applied by Christ to his first comming and â—ohn Baptist there is called Elias yet this hinders not the application of the same prophesie to his sâ—cond comming also before which eitheâ— Elias shall come or else powerfull pâ—eachers in the force and spirit of Elias who shall convert the Iews And so the Fathers interpret these words Psal. 59 6 14. They shall return in the evening of the conversion of the Iews in the end of the world And so they observe that their late entry into the Church of Christ which is the House of the living God was prefigured by the elder brother Luk. 15. Who came not in till he was intreated by his father and that was after the younger brother or gentiles had returned But their conversion is more plainly foretoâ—â— by Hoseâ— 1.11 The children of Judah and 〈◊〉 shall be gathered together and appoint themselves one Head This cannot be meant so much of their return from their dispersion in their first captivity as of their last conversion for the Isâ—aelites never returned from their first captivity This is more fully explained in Hosea c. 3 5 Afterward shall the children of Israel return and seek the Lord their God and David theiâ— King and shall fear the Lord and his goodness in the latter dayes Here by the latter dayes we cannot understand Christs first coming for we do not finde that this prophesie hath been yet accompâ—â—shed Some few here and there have been converted but what is that to a general conversion of the whole nation or at least of the greatest part which the Apostle expresseth fully Rom. 11 2â— I would not brethren have you ignorant of this mystery that blindness in part is hapned to Israel until the fulness of the Gentiles be come in so all Israel shall be saved and ver 32. God hath concluded them all in unbelief that he might have mercy on all Now all the circumstances and woâ—ds preceding and following do make it plain that Saint Paul speaks not of the spiritual but of the carnal Israelites or Nation of the Iews and of their total conversion which v 12. he cals their fulness as he cals the total conversion of the Gentiles the fulness of the Gentile vers 25. And doubtlesse Christ who came to save his people from their sinâ— to whom he preached in his own Person and sent his Disciples first of all to these lost sheep of Israel and prayed for them on the cross and makes intercession for them still in Heaven will not forget when the time comes to bring back these straying sheep into his sheepfold This is that Michael the great Prince who standeth up for the children of Israel and bâ— whom Daniels people shall be delivered every 〈◊〉 written in the Book of life Dan. 12.1 So certain and indubitable was this truth that in the primitive Church as Saint Austin confesseth l. 20. de civ Dei cap. 29. It was ordinarily spoken believed by the faithful that the Jews by the preaching of Elias should believe in Christ. Yet I deny not but that the Iews hitherto have been like that fruitless Fig-tree in the Gospel which our Savior cursed but here is the difference that the Fig-tree was nevâ—â— to fructifie any more but we
than a furtherer of Religion for the more men are persecuted for their conscience the more eager they are to hold it The stronger the winde blows so much the faster doth the Traveller hold his Cloak The blood of Martyrs had evermore been the seed of the Church 10. The forcing of religion hath been the cause of much mischief murthers disorders changes in states therefore the wise Romans permitted the Jews after they were subdued to use freely their own Religion neither did they force any of their conquered Nations to accept the Roman Religion 11. Where violence is used there can be no justice 12. Nor God for he is neither to be found in earth-quakes whirl-winds and fire but in the soft and still voice 13. The forcing of religion is the maintaining of hypocrisie for all such are hypocrites who are forced to professe outwardly what inwardly they hate 14. The forcing of religion is the undoing of Religion for its most dangerous Enemies are the secret Enemies that lurk in the bosome of the Church they 'l kisse Religion with the mouth and in the interim stab it with their hidden knife 15. Faith in the gift of God being a theological vertue infused not acquired if it be not then in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they force as to take that which is not given to professe that which we have not received a Psal. 27.8 and .50.15 Isa. 55 6. Joh. 16.24 b Mat. 7.7 1 Tim. 2.1 Jam. 5.13 Isa. 65.24 and other places now alledged c 2 King 19.15 d Ps 86.4.5 e Ps. 34.5 and 103.2 c. * A. R. An Idol differs from an image or similitude as the species from the genus tho the Chuâ—ch hath appropriated the word Idol to the Heathen superstitious images so that every idol is an imâ—ge but not every image an idol yet in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—mago are the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the species or form and shape of a thing and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see whence comes the word idea which is the species of a thing in the mind or sense so imago is as much as imitago or eum ago aâ— imitation representation or acting of any thing whence comes the word imaginatio which is all one with idea herefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer is expâ—essed by imago in Virgil as Aen. 2. nota major imago Aen. 4. Magna mei sub terras ibit iâ—agâ— and indeed these words imago simulachrum â—mbâ—a effigies are taken indifferently one for another in Latine Authors yet in scripture we find a great difference for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imago stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or umbra Heb. 10 1. the Law hath the shaddow of good things to come and not the very image of the things where image is taken for the reality and truth of the thingâ— but shaddow for the appeaâ—ance onely and shew Hence Christ is câ—lled the image of the Father not his shaddow pâ—cture or idol Rupertus makes some dâ—fference between image and similitude or likenesse in saying that Christ is the image of the Father and the Holy Ghost his similitude because God saith Let us make man in our image after our likenesse Rupert l. 2. de Trinit c 2. But this is a nicity For indeed the word image and likenesse there signâ— fieth the same thing the one word being used to explain the other a 1 Sam. 2 29. Thou hast honoured thy sons more then me and cap. 3.13 His sons made themselves vile and he restrained them not b Rom 10.2 For I bear them record that they have zeal but not according to knowledg c Jonah 4.1 And Jonah was displeased exceedingly and was very angry and he prayed unto the Lord and said I pray thee ó Lord was not thiâ— my saying c. Luk. 9 54. And when his disciples James and John saw this they said Lord will thou that we speak for fire to come down from heaven and consume thâ—m c. d Esa. 7 12â— Ahaz said I will not ask a signe nor will I tempt the Lord. * A. R. Divorce is caused by either of these Divorce is eithâ—r in â—â—spect of the bed oâ— in respâ—ct of Cohabitation 〈◊〉 Aâ—ultry is either publiquely known or else but suspected and hid known Adulâ—ery is to be punished by the Magistrate with divorce from bed and â—oâ—abitation for suspected and close Adultâ—â—â— the parties married may divoâ—ce each other from the bed not frâ—m cohabitation bâ—cause thiâ— is a publique punâ—shment and iâ— is to be inflicted by a 〈◊〉 Magistâ—ate But in eâ—ery case of Adultery Dâ—vorce is not râ—quâ—siâ—e or lawful For 1 If the party offâ—nding repent the party offâ—nded ought to fâ—rgivâ—â—nd be recâ—nciâ—ed 2. If â—here be dâ—ngâ—r leâ—t thâ— offâ—nding party fall in a some dâ—sperate course upon divorcement 3 If the Husband prostitute his wâ—fe to anoâ—her he being the cause ratheâ— of the adultery â—hanâ—shâ— 4. If the woman is ravâ—shed by anoâ—heâ— man against her will 5. If the man after the woman hath committed Adultery and he knows it admits her again unto his bed in this case he is not to divorce her for the former fact 6 If both the Husband wife be guilty of adultery the one is not to divorce the other 7. If the Husbands long absence and silence hath occasioned the Wife to conceive he is dead and she marry another in this case if he return he is bound to receive his Wife again In all those cases then Divorce is not to be used for Christ commands it not but permits it Again if a man intending to marry one sister unwillingly marries the other being deceived as Jacob was by Laban in marrying Leah in stead of Rachel he is not bound to divorce her a An example of private theft is in Micha the Ephraimite who without his mothers knowledge took away eleven hundred shekels of silver Iudg. 17. â— b They that commit theft with open violence are called robbers whether they be souldiers or others Luk 3.14 But the souldiers asked Iohn saying And what shall we do hâ— said strike no man neither oppresse any man but be content with your wages c Deut. 22.1 Thou shalt not see thy brothers Oxe or his Sheep go astray and hide thy self from them thou shalt in any case bring them again to thy brother d Prov. 29.24 Whosoever is partaker wiâ—h a Thief hateth his own soul e â—sa 1 23. Thy Princes are rebellious and companions of thâ—eves every one loveth gifts followeth after rewards they jugde not the fatherless neither doth the cause of the widdow c. a Such kind of theft is called Plagium in Latine See 1 Tim. 1.10 b 1 Cor. 4 2. It is required of a Steward that he be
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
oecumenical Kingdom 2 Sam 7.13 I will establish the throne of his Kingdom for ever Dan. 7.14 whose dominion is an everlasting dominion which shall not pass a way Luk 1.33 of his Kingdom there shall be no end The words of the Father to Christ do not oppose these sayings vntill I make thine enemies c. For the meaning is not that Christ after his last coming shall reign no more but it sheweth this at least that it shall come to pass that he shall subdue all his Enemies For that clause until and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that alwayes or never for example Gen. 28.15 I will not forsake thee until I have performed that which I spake to thee 2 Sam. 6.23 Michal had no child till the day of her death Matth. 1. 25. He knew her not untill she had brought forth her first begotten Son Matth. 28.20 Behold I am with you till the end of the World nor is this saying against us 1 Cor. 15.24 28. where it is affirmed That Christ will deliver up the Kingdome to his Father then shall the Son also himself be subject unto him that God may be al in all For in that place the delivering up of the Kingdome is not a laying down of Christs Regal office but by the Kingdome there is meant as commonly in Scripture the Church he wil then deliver the Kingdom to his Father when he shal present the whol Church to him therefore that subjection shal not abolish Christs Kingdome whereas Christ even as Mediator is subordinate to his father in glory so Christ shal be and shall remain our King that notwithstanding he will with us subject himself to the Father But you will say that already he is subject to the Father That is true indeed but not simply for nâ—w the Head with the Church is subjected yet not all the Church but then together with all the members of the Church and consequently all mystical Christ shall be subjected to the Father That finally God is said to be all in all it is not so to be understood as if he were not at this day all in all or that then he were onely to reign but but this is spoken after the Scripture phrase in which things are oftentimes said to be done when they are declared to be The meaning then is whereas in this World the Kingdom of God is annoyed and obscured by the Enemies thereof these Enemies being at last subdued it will be most apparent that the Kingdome will be Gods and his Christs CHAP. XX. Of the common Vocation to the state of Grace HItherto of Christ the Redeemer who is the efficient cause of the state of Grace Now follows the Vocation to the same This is either common to the elect reprobate or proper only to the elect The common calling is whereby all men are invited to the state of Grace and participation of Christ the Mediator This is also called the election of the whole people wheresoever Deut. 7.6 Thou art a holy people to the Lord thy God he hath chosen thee The RULES I. As election so vocation is either to an office or to salvation the latter is that which is here to be considered There is an example in Saul of Election and Vocation to an office 1 Sam. 10.24 Do you not see whâ—m the Lord hath chosen II. The efficient cause of this vocation is commonly the whole blessed Trinity but particularly Christ the Lord who as in the days of his ministration here on earth did immediately call sinners so he doth now by the means of his ministers Matth. 22.2 3. The kingdome of heaven is like unto a king who made a marriage for his son sent his servants who should call those that were invited to the wedding c. Mark 1.14 15. Iesus came to Galilee preaching the Gospel of God and saying the time is fulfilled and the kingdome of God is at hand Repent and believe the Gospel 2 Cor. 5.20 Therefore we are Ambassadours for Christ c. III. The matter of this vocation are not all men nor the elect onely but any of the race of mankinde That all are not called the whole History of the old Testament witnesseth for God at that time passing by other Nations called the people of Israel but in the time of the New Testament not all noâ— every one is called seeing that many never heard of Christ. And that the elect onely are not called the parable of Christ doth sufficiently witnes in which good and bad are invited many also are said to be called but few chosen Matt. 22 10 14 Now all sorts of men are called of what state condition age c. they be IV. The form of this vocation consisteth partly in the proffer of the benefit of Redemption and partly in the precept of accepting it 2. Cor 5.20 Therefore we are Ambassadors for Christ as though God did beseech you through us we pray in Christ stead that ye be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him V. The end of this is Gods glory and the salvation of the Elect now the glory of Gods mercy is seen in the elect obeying the vocation and the glory of his Iustice in the reprobate disobeying VI. Common vocation is principally for the Elect secondarily for the Reprobate VII Yet both are called seriously and without hypocrisie Of the Elect there is no doubt as for the reprobate although they are not called with any purpose in God to save â—hem yet they are called seriously and salvation is seriously promised to them on condition they will believe neither are they mocked in that they are deprived of the grace of faith but because voluntarily they fell from their originall grace and with a malicious purpose they dispise the means of salvation God notwithstanding may justly claim Faith of them and this right of claim which he hath he doth as justly use as any other creditor that their mouthes may be stoppâ—d and they made inexcusable and Gods justice may be vindicated therefore he doth not call them that he might mock them but that he might declare and make manifest his justice upon them VIII Therefore out of the common vocation we must not presently infer an election both because it is common to the Elect and Reprobate as also because it includes the condition of Faith Although a whole nation is said to be elected yet all in that natâ—on are not elected as the Jewish people are called an elect people and yet many of them were reprobates IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether yoâ— be in the Faith or