Therefore we conclude that a man is justified by faith without the works of the law c. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merit and by works Gal. 2.21 If righteousnesse is of the Law then Christ died in vain 3. By faith and by works Rom. 3.28 We conclude then that we are justified by faith without works 4. To be justified by imputed justice and by works Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God v. 23. They have all sinned and come short of the glory of God v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that catalogue of works rehearsed c. 1 2 3. ad Rom. shall find that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration But with neither of these are we justified for before regeneration our works are meerly evil and after imperfectly good XIX The effects of Justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedome from sin not only in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa 53. Neither are the Elect chastised by God that they might satisfie but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Vocation are without repentance Rom. 11.29 XXII It is also one Therefore when the Saints who are justified pray for forgivenesse of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Justification before God if by faith Justification before men is by works Of this see Jam. 2.24 You see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 We conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faith which worketh not by charity but here that faith which is true and lively Others say that man is justified by works not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification follows Justification as the light follows the sun This is that free action of God which sets at liberty the faithful ingraffed into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I. To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovation conversion is either equivalent to vocation and the gift of faith or it signifieth newness of life when in the very act man dieth to sin and liveth to righteousness in the first sense it goeth before justification and is the cause thereof in the latter it follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much differ as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly Albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ Hence he is called the Spirit of Sanctification Rom. 14. IV. The internal impulsive cause is Gods free bounty Tit. 3.4 5. But after the kindness and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes 5.25 Christ loved his church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation man is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse untill the comming of our Lord Jesus Christ X. The form is expressed in two acts in the aversion from evil and conversion to good a that is called the mortification of the old man this the vivification of the new man b that a crucifying and burying this a resurrection c a Psal 34.15 Isa 55.7 b Eph. 2.1 Col. 3.9 10. c Rom. 6.2 c. Gal. 2.20 XI The end of this is Gods glory our salvation and certainty thereof for there is no signe of election more evident 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessell unto honour sanctified 1 Joh. 3.3 And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in them between the flesh and spirit so long as they live Rom. 7.19.23 24. Gal. 5.17 XIII
voluntary disobedience hath made himself guilty XV. For understandings sake two acts are made of Reprobation to wit The denial of undeserved grace which is called Preterition and the ordaining to deserved punishment which is called Predamnation XVI In the trial of our Election we must proceed analytically or by way of resolution from the means of Execution to the Decree beginning from our Sanctification Thus syllogistically Whosoever feels in himself the gift of sanctification by which we die to sin and live to righteousnesse he is justified called or endowed with true faith and is elected But by the grace of God I feel this therefore I am justified called and elected XVI But this is a diabolical argument If I am elected there is no need of good works if I be a Reprobate good works are needlesse For first it is not the part of a Christian to say Either I am elected or reprobated but rather to make trial of his faith as the means of election 2 Cor. 13.5 6. Prove your selvs whether you are in the faith examine your selves know you not your own selves how that Jesus Christ is in you except you be reprobates But I trust that you shall know that we are not reprobates 2. This syllogisme disjoyns things subordinate and conjoyns things inconsistent For good works are subordinate and not to be separated from Election for they are the means of its execution and of our assurance thereof But to be a reprobate and to do good works are things inconsistent CHAP. V. Of the Creation HItherto of GOD'S internal works His external are those which are without the essence of God and these are two to wit the Creation and the Government or Gods actual providence Creation is that by which God produced the world and the things therein partly out of nothing and partly out of matter unapt naturally for that production for the manifestation of his power wisdom and goodnesse The history of the Creation is extant in Genesis c. 1. 2 The RULES I. Creation is not onely a production of something out of nothing but also out of matter altogether unapt for such production naturally II. The work and honour of Creation belongs to God alone and not to Angels or any other creature * A. R. The reason is because an infinite power is required to produce things out of nothing 2. Because entity or being is an universal effect and therefore must be produced by an universal cause which onely is God who created that is gave simply being to the creature III. Creation is a transition from the Possibility to the Act not of the Creator but of the Creature IV. That possibility is not privative but negative Because the matter of creation is naturally unapt to that which is created out of it For example there was no aptitude or disposition in dust to mans body which was so miraculously produced thence V. There was no accession of perfection in God by creating the world neither did he create it that he might be bettered or perfected by it but that his goodnesse might be communicated to the creature VI. Creation is either of the Species with all the Individuals so the Angels Stars Elements were created together Or of the Species with some Individuals onely having an innate power of propagation VII A more particular knowledge of the Creatures we leave to Natural Philosophers it shall suffice in this place to handle them according to each Dayes production VIII The first day of the Creation is famous for three works 1. For the production of Angels with the highest Heaven called the Heaven of the blessed 'T is most probable that the Angels were created the first day because when God laid the foundation of the earth He was then praised by them Job 28.7 2. For the production of this visible world which was not altogether destitute of forme but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the aire by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the Clouds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the help of seed or sun XI The fourth day the Stars and great Lumiâ—aries were placed in heaven whose motion proceeds not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways then the earth by its innate power stands immovable XII There is a threefold use of the stars 1. To distinguish the day and night 2. To note the times and seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and Creeping-things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men and Angels are chiefly considered in Divinity because on them God bestowed his Image THE RULES I. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessedness in the uprightness of their intellect and will and in their majestie and dominion over the other Creatures Angels are intelligent Creatures void of bodies The RULES I. Angels are not accidents nor qualities but true subsistences II. Angels are void of bodies * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2. God made men and Angels to his own image which consisteth not onely in will and understanding but also in immateriality and immortality and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI. Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction
that it can never be utterly lost Isa 42.3 He shall not break the bruised reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Justification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Ponti teians will have it but in the sense it is taken in the Courts of Justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa 5.23 Which justifie the wicked and take away the righteousnesse of the righteous Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes 2.8 You are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4 5. But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done 〈◊〉 but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Justification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyned with works yet it justifieth alone As the Sun is not in heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ The Papists grant tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by faith then by Christs merits for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sinnes and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected in God called and endowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth righteousnesse without works Phil. 3.8 9. I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithful are to Christ their head Again they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and unjust Not unjust and just Not just and just are contradictories Vnjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa We must also know that Unjust and Just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputation of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just then to be innocent only and not only to have done no evil but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they differed in subject also For Adam in Paradice was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause or remission of sins which are expiated by them Heb. 9.22 Without blood there is no remission 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sin But the cause of the imputation of justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above Cap. 18. that this obedience is that actual by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5.9 Much more then now being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life eternal Rom. 5.17 Much more they which receive abundance of grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the law that is under the curse of the law and that wee might receive adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him then onely to redeem it is a greater favour to give and forgive then barely to forgive therefore that justification is lame by which onely Christs passion is imputed and which onely consisteth in remission of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs Passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically its sufficient that it explains it self in the above-cited places 2. The Apostle promiscuously useth these phrases as equavalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and an other thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed without works The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputed 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Ans Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sins of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence Because he performs all things who omits nothing Ans The consequence is false because there is one cause why we are said to have omitted nothing another why we are said to have done all things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all things differ in respect of punishment and reward for although the fault and the punishment are remitted to him who omits what he should do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Ans Here is Ignoratio Elenchi for there is is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdom of heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Ans The Assumption is false because these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakednesse covered then it is the same thing to have our sinnes remitted and justice imputed because by the garment of Christs righteousnesse our sins are covered Ans This is an unfit simile for the sinner must not only be clothed but he must be first unclothed to wit from the rags of sin Therefore as Joshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zac. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Justification taken passively is whereby believers lay hold on Christ with all his merits by the hand of faith and apply him to themselves XVII The end of that benefit is Gods glory and our salvation XVIII Out of this commemoration of causes we firmly gather That man is not justified before God by his good works and merits Reas I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace v. 28.
CHRISTIAN DIVINITY IN TWO BOOKES by John Wollebius D D English'd and enlarg'd by Al Rosse The Chaine of Salvation Salvation is Ordained by God in Heaven Promised by the Word in Scripture Merited by Christ in Nans nature Sealed by Sacraments in the Church Received by Fayth in the Heart Confessed by the Mouth in Martirdome Testified by Workes in regeneratiō II III VII IX X EVANGELIVN Reu. 12. Are to be sould by John Saywell in Little Britaine MDCL Ro Vaughan sculp THE ABRIDGMENT OF CHRISTIAN DIVINITIE So exactly and Methodically compiled That it leads us as it were by the hand To the Reading of the Holy Scriptures Ordering of Common-Places Vnderstanding of Controversies Cleering of some Cases of Conscience By JOHN WOLLEBIUS Doctor of Divinity and Ordinary Professor in the University of Basil Now at last faithfully translated into English and in some obscure places cleared and enlarged By ALEXANDER ROSS To which is adjoined after the Alphabetical Table The ANATOMY of the whole Body of DIVINITY Delineated in IX short Tables for the help of weak Memories LONDON Printed by T. Mab and A. Coles for JOHN SAYWELL and are to be sold at his shop at the signe of the Grey-hound in Little Britain without Aldersgate 1650. To the Right Honourable THE LORD ROCKINGHAM My Lord I Have been long indebted both to your Lordship your noble Lady and your hopeful Son Mr. Watson for your favours and good will towards me I have therefore adventured not by way of requital but of acknowledgement to present this Theological Epitome to You which is the most exact and compendious of any that hath been yet done by Protestant Writers I may say of this Edition as Philosophers speak of Nature that It is neither deficient in necessaries nor abundant in superfluities What was in the Latine Copy dark I have cleared and what was contracted I have unfolded How needful Epitomes are in all Sciences chiefly in Divinity I need not write if either we consider the shortnesse of our time or the largenesse and multitude of Volumes which have been written of this Subject or the weaknesse of our memories or the fastidiousnesse that is begot in us by reading tedious and voluminous Discourses God who knows what is best for us hath epitomized all Practical Divinity into X. Precepts and our Saviour hath reduced those ten into two and all that we can pray for or against into six heads or Petitions The traveller that desires to be soon at his journeys end will seek out the most compendious way He is an unwise traveller that will clog himself with Silver if he can epitomize it into Gold sure a weak stomack will better retain the smal quantity of an extract then the large draught of a nauseating potion He that with judgement doth contract the vast body of Divinity into an Abridgement doth imitate God who having the first day diffused the light through the whole Hemisphere contracted it and as it were epitomized it the fourth day within the body of the Sun He that will condemn Epitomes condemns himself for man is the epitome of the world But I must avoid prolixity in commending this Epitome lest my practise thwart my words My Lord This Book is the Epitome of Divinity and this Epistle the Epitome of my true affection and many thanks I owe you and yours on whom I wish the influence of all happinesse which is the hearty desire of Your Lordships Humble Servant ALEXANDER ROSS THE Preface to the Reader THe blessed Apostle in his second Epistle to Timothy cap. 1. ver 13. writes thus Hold fast the form of good words which thou hast heard of me in faith and love An excellent admonition and worthy to be pressed upon all Christians but chiefly on those who have wholly devoted themselves to the study of Divinity For as it concerns every Christian to be skilled in the chief Catechistical Heads at least that by their help and guide they may with the greater profit hear and read Gods word so it becomes all Students in Divinity before all things to imprint in their memories the Anatomie of the Body of Theologie that in the Common Places in the Definitions and Divisions of heavenly doctrine they may be exact and perfect Now in this kind divers eminent men furnished with a far greater measure of Spiritual Vnction then my self have afforded such helps to young Students that he who goes about to adde any thing to these will seem to light a candle at noon tide or to garnish the firmament with more stars Yet notwithstanding whereas it is consistent with the conscience and callings of all Gods servants to advance what they can the publike benefit I being called to be chief Pastor in this place was enjoined by the Reverend Colledge of Divines to expound the Old Testament which by Gods help and their command I so undertook that besides my Lectures on the Text I proposed to my hearers a short form of wholsome and good words taken out of other mens lucubrations and reduced into this brief Epitome Now although I perceived that many did very well like my pains and purpose in this kind yet I professe the divulging of this Piece was least in my thoughts Therefore in that at last this Child of which I have been in labour these seven years is now born and brought out to light I earnestly intreat the friendly Reader to impute this not to any itching humour I have of writing but to the often sollicitations of my friends who have extorted it from me I beseech God that he will be pleased graciously to preserve the remaining companies of Teachers and Schollers and that for his mercies sake whereof we have daily fresh testimonies as in many things so in this that we are not all destroyed And as for those who are dispersed that he would graciously recollect and settle them even for his onely begotten Sons sake our Lord Jesus Christ Amen THE ORDER OF THE CHAPTERS OF THE FIRST BOOK Concerning the Knowledge of God Chapt. I. Of the Essence of GOD. Page 12 Chapt. II. Concerning the Persons of the Deity Page 18 Chapt. III. Concerning the Works of God and the Decrees of God in generall Page 26 Chapt. IV. Of Predestination Page 31 Chapt. V. Of the Creation Page 38 Chapt. VI. Of Gods actual Providence Page 46 Chapt. VII Of the Government of Angels Page 50 Chapt. VIII Of the Government of man in the state of Innocency Page 55 Chapt. IX Of the fall of our first Parents the beginning of mans misery Page 58 Chapt. X. Of Original Sinne and Free-will Page 62 Chapt. XI Of Actual Sinne. Page 67 Chapt. XII Of the miseries which follow sinne Page 69 Chapt. XIII Of the Moral Law Page 72 Chapt. XIV Of the Ceremonial and Judicial Law Page 78 Chapt. XV. Of the Gospel and how it agrees with and differs from the Law Page 87 Chapt. XVI Of the Person of christ God and man Page 90 Chapt. XVII Of the
Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the Holy Ghosts Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The swasive power is in the Church but the perswasive in the Spirit onely The Churches Testimony begets an opinion but the Testimony of Scripture begets Science and a firm Faith X. The Canonical Books of Scripture are partly of the Old partly of the New-Testament To the Old belong the five Books of Moses Josuah Judges Ruth these Books are single the Books of Samuel of the Kings of the Chronicles are double The Books of Hester Job Psalms Proverbs Ecclesiastes Canticles the four greater Prophets and the twelve lesser are single Now of the New-Testament are The four Evangelists The Acts of the Apostles The Epistles of Paul To the Romanes one To the Corinthians two To the Galathians Ephesians Philippians and Colossians single To the Thessalonians and Timothy double The Epistles of Peter two of John three of James and Jude single and the Revelation XI But for the Books of Tobiah Judith Wisdom Ecclesiasticus Esdra 3 4. of the Macchabees 1 2 3. of Baruch 1. The Prayer of Manasses The Epistle of Jeremiah The Additions to Daniel and Hester Although they may be read with profit yet they come short of that Authority which is in the Canonical Books for proving Articles of Faith and therefore they are called Apocrypha that is hid or obscure The reasons be these 1. Because they were not written by the Prophets but they have been written for the most part since Malachi the last of the Prophets 2. Because they are not written in the Stile or Phrase of the Prophets or in the Hebrew Tongue 3. Because they are never alledged in the New-Testament 4. Because in reading of them we finde many passages contrary and inconsistent with Canonical Scripture besides many fabulous and repugnant to Faith and Piety XII The Holy Scripture is sufficient to Salvation 2. Tim. 3.16.17 The whole Scripture is by Divine inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect and throughly furnished to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their own place to be regarded so no tradition is to be admitted as necessary to salvation except the Scriptures The Romanists do not only fight for Popish Traditions but also equall them nay prefer them to the holy Scripture but we are content to rest in that command of God which forbids to adde to or take away from his word Deut. 4.2 5.32 12.32 Rev. 22.18 XIV The search of holy Scripture is injoyned to all Christians Joh. 5.39 Search the Scriptures Colos 3.16 Let the word of God dwell plentifully among you Neither is that obscurity of holy Scripture which the Pontificians pretend any obstacle to this our assertion for though it be obscure in some places yet in other places it explains it self and delivereth the prime Articles of Religion with great perspicuity XV. Therefore the Translation of the Bible into vulgar Tongues is necessary XVI Yet no translation is authentical but that which agreeth with the Original fountains of the Hebrew and Greek XVII Although the Interpretation of Scripture is committed to the Church yet the onely Supream Judge of this Interpretation is the Holy Ghost speaking in it Esay 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thee 2 Pet. 1.20 21. So that you first know this that no prophesie in the Scripture is of any private motion for the prophesie came not of old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome or to the Pope alone this right of supreme Judge XVIII The sense and meaning of each Scripture is but one yet in the Prophesies of the Old-Testament it is composed of a history and mysterie For example Hos 11.1 In these words When Israel was a child then I loved him and called my sonne out of Egypt The sense is compounded for literally and historically they are to be understood of the delivery of the Israelites out of Egypt but typically and mystically of Christs calling out of Egypt Mat. 2.15 XIX The meanes to find out the true sense of Scripture are Frequent prayers the knowledge of Tongues the looking into the Fountains the consideration of the scope and argument the distinction of proper terms from figurative the logical analysis or noting of the causes the circumstances the passages going before and coming after the comparing of obscure places with cleerer of like with like and of disagreeing places with each other lastly the analogie of faith XX. As God is the proper and prime object so is he also the principal and supreme end of Divinity XXI Whereas then the chief end and the chief good are one and the same thing it is manifest that Christian Divinity onely doth rightly teach us concerning the chief good XXII The subordinate end of Divinity is our salvation which consisteth in the union and fruition of God The parts of Divinity are two The first is of the knowledge of God the second of the worship of God The first containeth faith or the things to be believed the second works or the things to be performed THE FIRST BOOK OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Essence of GOD. GOD is a Spirit existent eternally in himself One in Essence Three in Persons Father Sonne and Holy Ghost God is known in himself and in his works In himself he is known absolutely in his Essence relatively in the Persons Gods essence is known * A. R. * The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of negation we know what he is not rather then what he is 5. By way of eminencie we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gather there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnesse c. 8. From the possibilities and contingencies that are in all things we inferre there must be one chief necessary entity by his Names and by his Properties The names of God are either taken from his essence as Jehovah Jah 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 chief and most proper Name For it is derived from the
be elected yet all in that nation are not elected as the Jewish people are called an elect people and yet many of them were reprobate 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 you be in the Faith or not prove your selves know you not your own selves how that Iesus Christ is in you except you be reprobates but I trust that you shal know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the Covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of Grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the Elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the Covenant of works made with our first Parents but that which after the fall God of his meer mercy hath made with us II. Therefore the Covenant of Grace is called a Testament or Disposition because by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Heb. 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediator of the New Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receive the Promise of eternal inheritance for where a Testament is there must needs be the death of him that made the testament III. The efficient cause of this is commonly the Holy Trinity but particularly Christ God and man that Angel of the Covenant Mal. 3.1 Behold I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The forme consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covenant is proffered to all that are called but the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of administring is threefold 1. from Adam to Abraham 2. from Abraham to Moses 3. from Moses to Christ XII Between the first last form of administration this difference is 1. That that was made by words of Promise which were very short and yet long enough but this hath not onely a Promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied onely to Abrahams posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christs death XIV The New Testament is the Covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of Faith and Life XVI They are deceived then who make parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differs 1. In time because the Old Testament was exhibited before Christ but the New is administred Christ being now exhibited that was to continue onely till Christ this for ever 2. In place or amplitude for that was proffered to the People of Israel onely this extends it self through all the world 3. In clearenesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4. In faculty because the administration in the Old Testament was more laborious then in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftner urged yet not excluding the promises of the Gospel yet to to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as is were by a School-master but in the New Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jerem. 31.31 32. Behold the dayes come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with their Fathers when I took c. and v. 33. But this shall be the Covenant c. I will put my law in their inward parts and write it in their hearts v. 34. And they shal teach no more every one his neighbour c. they shall know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as
R. The outward matter of Baptisme is water I will here adde the reasons why water is used in Baptisme 1. Because the dipping in water represents Christs death and burial and withal our mortification so the rising out of the water is a shadow of his resurrection and our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the begining the Spirit moved on the waters and was the cause of generation so in the baptisme of water and the Spirit is effected our regeneration 4. Water washeth away the filth of the body so doth Baptism the spots of the soule I will poure upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. By this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptisme the thirst of the soul 6. Water cools the heat of the body so doth Baptisme the heat of Gods wrath and the fire of our lusts 7. Baptisme is the Sacrament of illumination Heb. 6.4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme were called the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharont body by which light is transmitted to us so is mental illumination by the water of baptisme in which now we are not dipped but besprinkled which is all one for the gifts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkling of water in the old Purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evil conscience The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation then administration of baptisme VI. The internal matter is Christ with his death passion resurrection c. VII The internal form consisteth partly in actions partly in woâ—ds VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a cleare symbol of Christs burial and resurrection But because of the weaknesse of infants in cold countries we use sprinkling which probably was used by the Apostles when they baptised in private families IX It is not much material whether one aspersion or three he used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptisme is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Ghost XI The Latin tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptisme XII The internal form consisteth in the analogie of aspersion and remission of sins as also of regeneration or sanctification In this Baptisme answers the legal aspersions by which likewise remission of sin by the blood of Christ was shadowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we die to sin and live to righteousnes See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealâ—ng of our regeneration and of our reception or ingraffing into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 1.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptisme whom Christ will have to be brought to him The words used in this place and Luc. 28.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Matt. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of the Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2. v. 39. Te you and to your children is the Promise made 3. On the analogy of circumcision for with this Sacrament infants were initiated 4. On the example of the Apostles who are said to baptise whol families Act. 16.15.33 It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eat to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reason although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the Holy Spirit XVI But concerning the Infants of Infidels the case is otherwise for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The baptisme of Bels is a profanation of the Sacrament and idolatrous XVIII As naturally we are born before we eat so Baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptisme is necessary not absolutely but in respect of Christs command neither must we feigne such a necessity as permits any other besides the Minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that John's baptisme was instituted by God against these plain testimonies Matt. 21.25 Luc. 3.2 and 7.30 Joh. 1.33 Neither matters it that John distinguisheth between his baptisme and Christs Mar. 1.8 For there the opposition is not between baptisme and baptisme but a comparison onely between the office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the things signified They say that such as were baptised by John were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of John neither yet can we finde out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauls concerning John and his disciples therefore this place favoureth neither Papists nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other
considered by which the Church is undoubtedly made visible now it appears that these are the notes of the Church out of these testimonies Matt. 28.19 20. Go and teach all nations baptizing them in the Name of the Father of the Son and of the H. Ghost teaching them to observe all things which I have commanded you Act. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Some adjoyn Ecclesiastical discipline but this is contained under the two former for this discipline is required of both XXVII These notes belong to all Churches alike so farre as concerneth the fundamentals of Religion but in respect of accidentals they are in some Churches more in some lesse XXVIII Therefore we are not presently to doubt of the truth of any particular Church because of every error or abuse For there is not so much purity expected as not to erre in any one Article or in the administration of the Sacraments so that there be not a falling off from the hinge of salvation to wit from the two Tables of the Law and Faith in Christ 1 Cor. 3.11 12. For no man can lay any other foundation besides that is laid which is Iesus Christ Now if any build upon this foundation gold silver precious stones wood hay stubble every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans worke of what sort it is if any mans worke abide which he hath built thereupon he shall receive a reward if any mans worke shall be burned he shall suffer losse but he himselfe shall be saved yet so as by fire XXIX Of the fifteen Notes of the Church rehearsed by Bellarmine some are true and agree with ours from which notwithstanding the Church of Rome is afar off but others are either strangers to the visible Church or they are the Notes rather of the false then of the true Church or they are not convertible with the Church for they neither belong to her alone nor alwayes 1. His first Note is the name Church and Christians But the imposing of names is a matter rather of fact then of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the World the Heaven the Elements have antiquity yet are not the Church Not alwayes because the Church hath not been alwayes ancient there was a time when she was new true Antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith then to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude and multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not natural to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enter in at the narrow gate Luke 12.32 Feare not little flock 5. The succession of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine then of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peters inheritance who have not Peters Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be a tributed to the Church alone for there is union also among Divels Matt. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth 9. The ninth is efficacie of Doctrine this also answers the sixth and our Notes too but it agrees no wayes to the Roman Church 10. Holinesse of life in the first authors and planters of Religion Now this Holinesse is either inward or outward if inward 't is not a mark of the visible Church He is a true Jew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 if outward it is false for Satan can transform himself into an Angel of light 2 Cor. 11.14 Therefore the Church is to be judged by her doctrine not by the life of her Doctors Mat. 23.2 Whatsoever they bid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesie But the gifts of Miracles and Prophesie were extraordinary given to confirm the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles make no promises of other miracles and prophesie but they rather make this bragging of Miracles and prophesie a Note of the Antichristian Church 2 Thes 2.9 Rev. 13.13 And Christ himself saith that He will not know such Mat. 7.22.13 The thirteenth Note is the confession of adversaries as Hereticks Jewes c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by the want nothing diminished 14. The fourteenth is the unhappy end of those who have opposed the Church 15. The fifteenth is the happinesse of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note for of such man knoweth not either love or hatred Eccl. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16.20 Verily verily I say unto you yee shall weep and lament but the world shall rejoyce CHAP. XXVI Of the outward Administration of the Church HItherto of the nature of the Church now followes its Administration which is
Sanctification differs from Justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the category of Relation II. In their form For 1. In Justification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Justification sin is taken away onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Justification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Justification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the Perseverance of the Saints SO much of Justification and Sanctification Now follows the Perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finally fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Father who hath given them to me is greater then all nor can any man take them out of my Fathers hand I and my Father are one Eph. 1.13 14. In whom also after that you beleeved ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession unto the praise of his glory III. The matter which hath the nature of the subject is man truly elected called justified and sanctified IV. The form consisteth partly in the will to persevere partly in the act it self the will is never defective in the godly but the act is sometime more intense sometime more remiss V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false prophets and false Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2 Tim. 2.19 Yet the foundation of God standeth firm having this seal the Lord knoweth who are his 2. The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3. The certainty of Faith Isa 42.1 He will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Jesus Rom. 8.1 5. The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mark 4. ver 12.13 c. Luk. 8.13 Joh. 15.2 Heb. 6. ver 4.5.6 and 10.26 2 Pet. 2.21.22 Or else of a falling off not from the Faith by which we believe but which we believe that is from wholsome doctrine which hypocrites also believe for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evil Angels and of our first Parents are nothing to this purpose for they received only possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the examples of Saul Simon Magus and Judas are impertinent for they were reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal 51. and the Book of Ecclesiastes As for Peters fall we will say with Austin Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ The Elect are no wayes to be accused of temerity because they ascribe not to their own strength the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so away will be made to carnal security Answ This will not follow for this Doctrine is so far from occasioning security that it rather drawes us from it 1. Because it is one thing to stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fall off from grace yet they may fall into most grievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithful are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my disciples and ye shall know the truth and the truth shall make you free and v. 36. Therefore if the Son make you free ye shall be free indeed II. The instrumental cause of this is Faith III. The matter or subject are faithful men IV. The matter about
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 joyful to the godly V. The instrumental cause ave 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 Mat. 24.31 And he shall send his Angels with a great sound of the trumpet and they shall gather the elect from the four winds 25.32 And all nations shall be gathered before him and he shall separate the one from the other as the shepheard 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 godly shall be judged one way and the wicked another way For they shall be judged but not condemned these shaall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh. 3.18 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 cognisace of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.11 And the books were opened c * A. R. By these books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the Book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this Book some are so written that they cannot be blotted out others are wrtten but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of Life eternal 2. The Book of Life temporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wish themselves to be blotted 3. The Scripture is the Book of Life as containing those precepts and means by which we may obtain Life eternal The 4. Book of Life is our Conscience informing us of all the good and bad actions of our former life This book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of Knowledge which is threefold 1. The Book of Gods general knowledge whereby he takes notice of all men whether they be good or bad of this every man may say with David Psal 139.16 In thy book are all my members written 2. The book of Gods particular knowledge of this Psal 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not written to whom Christ will say in the last day Depart from me c. I know you not of this David speaketh Ps 69.28 Let them be blotted out of the book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The judgment was set and the books opened We may say then that God hath two books which like Ezekiels scroll are written within and without In the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exod. 32.33 Psal 69.28 c. Phil. 4.3 Rev. 3.5 17.8 20.15 21.27 By these books are meant partly Gods omniscience and partly mens conscience XI 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 the 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 50.21 I will reprove thee and set these things in order before thine eyes Mat. 12.36 But I say unto you whatsoever idle word men shall speak they shall give an account thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so filled 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 Judge to the one it shall be full of horror to the other full of comfort Mat. 25.34 Come ye blessed of my Father possesse the kingdom prepared for you from the beginning of the world and ver 41. Go ye cursed into everlasting fire prepared for the devil and his angels XV. The execution of the Judgement will presently follow upon the pronouncing of the sentence so that the wicked in the presence of the godly shall be carried away to hell but the godly being caught up to meet Christ they shall with him enter into Life eternal Mat. 25. v. ult 1 Thes 4.17 XVI The end of the last Judgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last Judgment shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Olivet and that Christ shall descend no lower then to that part of the ayre in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last Judgment but of a temporary judgment to be inflicted on the enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgment this will be the meaning As the enemies of Iehosaphat and of the Jews were slain in the sight of Ierusalem so likewise shall the Infidels be judged and thrown down to hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19. the Martyrs Rev.
to be no more as the former testimonies affirm So much of the end of the world Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and heavenly joyes for ever and ever The RULES I. The general efficient cause of Life eternal is the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa 9.6 and metonymically Life it self Joh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to them III. That eternal happinesse consisteth in our freedome from all evil in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joyes shall be in the delights of heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neiâ—her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the stars for ever and ever Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel cap. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others That place 1 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULES I. Good works are called Vertues But we take this word vertue in a larger sense then it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II. The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandment but love to our neighbour to the second Table III. The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But
this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whiâ—h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 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 Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 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 Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull 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 sinne 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 then warre 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 advice 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 Mat. 25.3 But those that were foolish took their lamps but did not take oile with them Luk. 16.8 And the Lord commended the unjust steward that he had done wisely Their 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 generall are Sincerity Readinesse and Constancie Sincerity is whereby we perform obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shalt 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 and 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 Judgment-hall lest they should be defiled but that they might eat c. Readinesse and promptitude called also chearfulnesse and alacrity is a vertue whereby we obey God freely and joyfully Psal 40.9 I delight to do thy will O my God Ps 110.3 Thy people shall be willing 2 Cor. 9.7 God loves a cheerful giver To this is opposite Precipitancie and Co-action Mat. 8.19 And when there came a certain Scribe to him he saith to him Master I will follow thee wheresoever thou goest 2 Cor. 9.7 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 Matt. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Martyrs c. To this is opposite Inconstancy or pertinacy in an errour or evil purpose Luc. 9.62 No man that putteth his hand to the plough and looketh back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of the 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 immediately and is taught in the first Table This is either internal onely or else external and internal both The internal worship onely is that which resides in the heart and is enjoyned in the first Precept The summe whereof is that we worship and know him alone for the true God For the precept is negative Thou shalt 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 knowledge of God is whereby we acknowledge him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Hear ô 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 Ps 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 Thankfulnesse 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 will and to acknowledge all good things for his gifts Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threatnings 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 opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 trusted in his salvation Num. 20.12 Because yee 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 rest in God and in his Promises and totally depend on him in all things both corporal spiritual We have already spoken of Confidence as it is the form of Faith and 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 distrust is in the Israelites Psal 78.19 20. in David 1 Sam. 27.1 in the Kings Captain 2 King 6.35 in Ahaz Isa 7.12 in those that are too carefull what they shall eat Mat. 6.25 Idolatrous confidence is that which man puts in the Devil as Witches doe or in Idols as Ahazia 2 King 1.2 or in mens inventions as Papists or in the arm of flesh Jer. 17.5 or in Covenants Fortifications 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 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 doubtings desparation and idolatrous hope Sometimes the godly fall into doubtings 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 totall and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. and 31. Achitophel 2 Sam. 17. Judas Matt. 27. and such like Idolatrous hope is in
Of the Principal Matters and Words ADam and Eves fall 58 Adam in his fall not a private person 61 Adjuration what and how we are to obey it 281 Adjuration of Devils ibid. Adoration of idols of the hoast of the Crosse of Reliques of holy Angels and dead men 270 c. Adoration of Saints 272 c. Adultery what the cause of divorce 312 Affections how manifold 336 Agnus Dei idolatry 272 Alms 324 Angels when created 39. what 42. in what bodies they appeared ibid. the head of good Angels their felicity order and office 50 51. if their adoration be lawful 272 The apostacy of evil Angels 52. their sin ibid. their Prince ibid. their remaining qualities 53 Anger 304 Antichrist what and who 185 his ruine how a signe of the last judgement 186 c. Appetite ordered or disordered 336 Arke of the Covenant 83 Assurance vide Salvation Astorgie or want of natural affection 300 Atheisme 250 Avarice vide Covetousnes BAptisme what 152. how it differs from the Lords Supper 160. if to be administred by a private man 153. if in Baptisme one or three sprinklings be required 154. if children are to be baptised 155. how Baptisme is necessary 156. if the Baptisme of Christ and John be the same ibid. Bargains how to be made 320 Beatitude its degrees 240 Beneficence 324 Benevolence 300 Boldnesse vide Fortitude Foolish Bragging 332 Bread in the Eucharist what 157 c. Busie bodies 301 CAlling how manifold 133 Calling common to elect and reprobate 134 Calling proper to the elect 192. how it differs from the common 197 Calumnies 329. impatience in bearing Calumnies 333 Censuring 332 Charity towards God 252. towards our neighbour 289 Chastity 309. how preserved 307 Christ eternal God 19 20 c. his incarnation 90 94. how the first born 103. his conception 94. the union of two natures in Christ 96. communication of properties 97. the excellency of Christs humane nature 99. if equal to the divine nature 130. his adoration 99. his knowledg how manifold ibid. his perfections what 101. his generation twofold 102. his nativity 101. fruit thereof 104. his exinanition 108. Christs office in his humiliation ib. 124. and in his exaltation 130. his office of mediatorship 104. in what nature he was mediator 105. how manifold 106. our mediator ib. works of mediation 94. his active and passive obedience 109. the necessity of both ib. 120. his active how shadowed 123. his passive how the cause of life eternal 122 his passion 110. each part thereof satisfactory ib. how attributed to Christ and how manifold 115. if he despaired on the cross 111. his death what 112. if he died for all 119. his sepulture 113 114 c. his three dayes detention in the grave 113. his descent to hell 114. his intercession 124. his exaltation 125. his resurrection 127 c. what body he had after his resurrection 126 127. his ascension with its fruits 127. c. whether yet on earth 129. how present in the Supper 143 160. his return or second coming its signs 220 c. Christs kingdome how to be delivered up to the Father 131. Christs justice vide I. works vide W. Church what 162. her forme and head 163. how one holy catholique 164 165. her marks or notes 166. if she can erre ibid. her administration 158 170. her office concerning controversies of Religion 175. false Church what and what sorts 183 184. Church goods 172 Clemencie 304 Complaints in affliction 254 Concupiscence original 335 actual 336. to beresisted 339 Confessiō of the truth 276 282 Confidence for the forme of faith 200. for the effect of faith and good works 251 idolatrous confidence ibid. Conscience 248 Consecration true and superstitious 276 277 Constancie 248 Contempt of superiors 297 Contentation v. self-sufficiency Covenant of works the seals thereof 55 Covenant of grace 136 c. how the new and old differ 138. the seales of both 146 Covetousnesse 325 Councels how to be convened 180. Councels Papistical 243 Courtesie 331. Craft 247 Creation 39. Cruelty 291 305 Curiosity 328 DAmnatiō if the end of reprobatiō 37. the pains state of the damned 70 Death of man fourfold 69 Decalogue its parts and rules of interpreting it 75 Deceit when lawful 306 Gods decree what 28. its causes objects if one or many 31 Denial of the truth 282 Desperation 251 c. Destruction of the world 234 Diffidence or distrust in God 251. Diligence 301 Disobedience to superiors 299 Dissembling when lawful 247 when unlawful 282 The Praecognita of Divinity I If malicious desertiō may cause divorce 317 Double-mindednesse 329 Doubtings of Gods goodnesse and power 250 251 Drunkennesse 308 ELection for calling to an office 133. for spiritual calling 192. for Gods decree what it is 31. its causes and marks ib. the Elect if they may become reprobate 216 Envy 292. Of two Evils what is to be chosen 247 FAith for a part of Gods worship 250. for constancie in words and deeds 329. of miracles temporary historical 198 Saving faith what ibid. and whence 199 its quality and degrees ib. how it justifieth 204 implicite faith what 200 presumption of faith 250 Fall of Adam 59 Fasting what 262. and how to be kept 263 Fear of God 252. servile and filial fear ibid. Feasts 85. Flattery 328 Folly 246. Fortitude 305 Free-will 57 62 Friendship true counterfeit 294. Frugality v. Parsimony GEntlenesse 331 our Glorification 239 God his names essence and properties 12 13 14 Gospel what and how it differs from the Law 87 Gratitude towards God 253 towards our superiors 299 Gravity 330 HAppinesse v. Beatitude Hardning v. Induration Hatred of God 252 Hatred of our neighbour 290 Hell where 71. Heretick who 184. Honesty 310. Hope 251 Humanity 291. Hypocrisie 248 IDlenesse 326 Idolatry what and how manifold 266 268 An idol what how it differs from an image or picture 266 Images of Christ and of the Saints idols 268. also the painting of the Trinity 269 vid. Worship Image of God what 41. of what gifts it consisteth 56 what of it remains since the fall 64 Impatience 254 Impatience of correction 299 Imprecations 281 Imprudence 247 Inconstancie 249 Indulgence too much 304 Induration how ascribed to God 49 253 Industry 325 Infants baptisme and faith 155 Infidelity 250 Ingratitude towards God 253 towards our superiors 300 Inhumanity 291 Injuries how lawfully repelled 302 Insensibility 308 Integrity 248 Intemperance 308 Intercessors of the Papists 124 Christs intercession vid. C. Irreverence to superiors 297 Last Judgement with its circumstances and signes 230 Justice how used in Scripture 210 Christs justice 119. how manifold 120 Justice towards our neighbour what and how manifold 295 320. Justice commutative how to be exercised 295 300 320. of superiors to inferiors 300. Vindicative justice 305 To justifie in Script what 202 The causes and parts of Justification ibid. 203 The Keyes and power thereof what 176 c. how it differs from the power of