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
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.
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
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
Office of Christ the Mediator Page 104 Chapt. XVIII Of the Humiliation of Christ Page 108 Chapt. XIX Of Christs Exaltation Page 125 Chapt. XX. Of the Common vocation to the state of Grace Page 133 Chapt. XXI Of the Covenant of Grace Page 136 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in generall Page 140 Chapt. XXIII Of Baptisme Page 152 Chapt. XXIV Of the Lords Supper Page 157 Chapt. XXV Of the nature of the visible Church Page 161 Chapt. XXVI Of the outward Administration of the Church Page 170 Chapt. XXVII Of the False Church Page 183 Chapt. XXVIII Of Vocation in special Page 192 Chapt. XXIX Of Saving Faith Page 193 Chapt. XXX Of Justification Page 202 Chapt. XXXI Of Sanctification Page 211 Chapt. XXXII Of the Perseverance of the Saints Page 214 Chapt. XXXIII Of Christian Liberty Page 218 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 220 Chapt. XXXV Of the Last Judgment Page 230 Chapt. XXXVI Of the End of the World and Life eternal the consequents of the Judgment Page 234 THE ORDER OF THE CHAPTERS OF THE SECOND BOOK Concerning the Worship of God I. Of the Nature of Good works 241 II. Of Vertues pertaining to the Decalogue and whole worship of God 246 III. Of the Vertues and Works belonging to the First Commandment 249 IV. Of the Works belonging in generall to the II. III. and IV. Commandments 255 V. Of Works belonging in special to the Second Commandment 258 VI. Of the Vertues and Works belonging to the Third Commandment 274 VII Of works appertaining to the Fourth Commandment 283 VIII Of the Vertues in generall belonging to the Second Table 288 IX Of Vertues and Works belonging to the Fifth Commandment 296 X. Of Vertues and Works belonging to the Sixth Commandment 302 XI Of Vertues and Works belonging to the Seventh Commandment 307 XII Of Vertues and Works belonging to the Eighth Commandment 318 XIII Of the Vertues and VVorks belonging to the Ninth Commandment 326 XIV Of the Vertues and Works belonging to the Tenth Commandment 334 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversly taken but in this place is understood that Knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compasse of obedience by some religious exercise be what it will But Theologie properly so called is either Original or Derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Original primarily in Christ our Mediator secondarily in Christs members Now whereas part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is called the Theologie of the Blessed Saints that of the militant is stiled the Theologie of travellers II. Theologie in this place is considered not as a Habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theologie as it is comprehended within certain precepts is different from the habit of Theologie as the efficient cause from the effect Now the question is if we consider Divinity as the habit of the Intellect what genus shall we assign for it out of the intellective habits Surely there is none which if it be taken solely and apart is not of a narrower compasse then the thing defined For that habit which apprehends the Principles called Intelligentia and that habit which demonstrates the Conclusions out of the Principles called Scientia and that habit which ariseth out of the two former called Sapientia are habits meerly contemplative but for Prudentia it is an active habit directing the mind in its actions and Art is an effective or operative habit with right reason * A. R. Divinity is more speculative then practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciences because the end of it is be atitude to winch the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the Chiefest of all Causes not only as He is known by his effects but as He is known in himself also Divinity then consists partly in contemplation partly in action Therefore Divinity may beare the name both of Sapience and Prudence Sapience so far forth as it apprehends the principles by means of the Intelligence being divinely illuminate and from thence demonstrates the conclusions by means of Science Of Prudence so far forth as it directs the mind of man in its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered to the Prophets and Apostles do cry down this error Exod. 17.14 34.37 Deut. 41.19 Isa 8.1 30.8 Jer. 30.2 Habac. 2.2 Revel 1 11 19. 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or councel cry out against this error Joh. 20.31 But these things are written that ye might believe c. Rom. 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10 11. These things are written to admonish us 2 Tim. 3.16 All Scripture is given by divine inspiration 2 Pet. 1.20 21. So that ye first know this that no prophesie in the Scripture is of private motion for 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 Lastly these precepts cry out against them by which we are directed to the written word in matters of salvation Isa 8.20 To law and to the testimony Joh. 5.39 Search the Scriptures V. We acknowledge therefore no other * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come
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
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
consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There is a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without father and mother the second production was out of Adams rib without a mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans Creation Moses writes thus Gen. 2. ver 5. 7. The Lord breathed into his nostrils the breath of life and man became a living soul In this place three things are mentioned 1. The immediate Creation of the soul for it is called the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his Spirit to God that gave it Eccl. 12.9 Whereas then in mans dissolution the Spirit returns immediatly to God doubtless it was immediatly formed by him 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits Heb. 12.2 6. Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These Physical Axiomes Like begets like and Man begets man remain true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and so thus the whole man is brought into this world by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul Neither again is man in this respect ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which
belong the preventing concomitant and subsequent assistance of Divine Power X. Evil things are ruled by an actual permission and so they are permitted directed and determined XI Gods Providence remaineth ordered and undefiled even in those actions that are disordered and sinfull For in evil actions two things are observable the action it self and the irregularity thereof The action it self as all naturall motions is performed by Gods effectual operation but the irregularity or vitiosity comes to passe by Gods actual permission For sin is ordered 1. By permitting it 2. By determining and containing it within its bounds 3. By directing it to a good issue Now God cannot be said to be author of sin by any of these wayes Not by producing the matter of it or the natural action for as there is one cause of the horses motion another of his halting even so it is one thing to be the cause of the action another thing to be the cause of the adhering vitiosity Not by permitting the evil action because God is not forced by any law to hinder sin Not by determining it for as he who quenches a fire that it may not spread further is not the cause of the fire so he that setteth bounds to sin is not the cause of sin Not by directing it to a good end for as it is a main skill to prepare wholsom medicines out of venemous creatures so it is the glory of God to create light out of darkness and good out of evil Hence it is apparent how frivolous their device is who that they might vindicate God from any contagion of sin they flie to a bare idle permission of sin XII Although the Scripture ascribes many times the same action and the same work to God to the devil and to wicked men yet sin cannot be in any wise imputed to God In this case we must not have recourse to a bare permission but we must give an estimate of these actions according to their scope and end for in one and the same action God hath one purpose Satan another and wicked men another Jobs affliction is imputed to God God gave saith Job and God hath taken the same is ascribed to Satan to the Sabeans also and Chaldeans but according to the end we must judge of each of them It was Satans purpose to make Job despair It was the Chaldeans intent and Sabeans to enrich themselves by plundring that holy man but God determined to try and make manifest the faith of his servant So in the crucifying of Christ it was Pilates purpose to continue in the favour of Caesar and of the Jews the Jews drift was to satisfie their desire with hatred and revenge but Gods end was to redeem mankinde Hence they are said to do nothing but what the hand and counsel of God had determined Act. 4.28 XIII The hardening of the wicked is ascribed to God as a most just judgment so as God can neither be blamed as faulty nor can the wicked be excused The wicked are in this inexcusable because God only hardeneth those who harden themselves neither doth he harden the soft-hearted but in his just judgment he increaseth the hardnesse of them who were hardened before Now they harden themselvs by abusing those graces which should have softned them I. Gods long-suffering Rom. 2. v. 4 5. Or despisest thou the riches of his bounty patience and long-suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thy hardnesse and heart that cannot repent heapest unto thy self wrath against the day of wrath II. Gods Word 2 Cor. 2.28 For we are unto God the sweet savour of Christ in them that are saved and in them which perish to the one we are the savour of death unto death to the other the savour of life unto life III. Gods correction and rod by which as an anvil they are made harder Jer. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to return For this reason then are they most justly hardened by God who harden themselves who so often said of Pharaoh I will hold I will make obstinate I will harden his heart For not only doth he harden by permission but also 1. By letting loose the bridle with which he held in their exorbitant lusts Rom. 1.24 He delivered them up to their own lusts v. 28. God gave them up to a reprobate mind II. By delivering them to Satan as to a hangman 1 King 22.21 22. And there came forth a Spirit who stood before the Lord and said I will perswade him to wit Achab and the Lord said to him wherewith And he said I will go forth and I will be a lying spirit in the mouth of all his prophets And he said thou shalt perswade him and prevail also go forth and do so As therefore when the Magistrate delivers over to the Hang-man a guilty person to be punished he is neither the cause of his wickednesse nor of his destruction even so when God gives up wicked men to Satan neither is the cause of their wickednesse nor of their ruine to be imputed to God CHAP. VII Of the Government of Angels GOds actual providence doth cheifly appear in the government of Angels and men This government is either of good Angels or of bad the government of good Angels is that whereby God hath established them in their original integrity and happinesse in his Son as in their head to the praise of the glory of his grace The RULES I. The good Angels of their own nature were as apt to fall as the bad II. Therefore they ought to ascribe not to themselves but to the grace of God the Father to the Son as to their head their establishment or confirmation in goodnesse III. The Son of God is the head of Angels not by right of Redemption but of creation and of that gracious union with God For they could not be endowed with the image of God nor be adopted unto Sons but onely in the Son of God Who is the image of God made visible and first born of every creature 1 Col. 15. IV. That Angel who so often appeared to the Fathers in the shape of man as a Prologue or forerunner of his Incarnation was not a created Angel but the very Son of God Gen. 18.13 The Lord said to Abraham why doth Sarah laugh Gen. 32.28 the Angel said to Jacob Thou hast prevailed with an Angel which is thus explained Hos 12.4 He prevaileth with God Jos 6. v. 14. That man whom Josuah saw said I am as a Captain of the host of the Lord and v. 15. And the Captain of the Lords host said to Joshua See Zach. 1. v. 2 3. V. Although then is no ataxie or confusion among the Angels yet it is not to be found in Scripture that they have any Prince
head and root of all mankind IX Whatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it selfe and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity as out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That Primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams posterity is held gâ—ilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by natural generation but by the Vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Person XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedome to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellencie Sin and the Body of sina Sinful sin b Inhabiting sin c The law of our members d The old man e Fleshf. a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f Joh. 3.6 Gal. 5.17 II. It is called also Concupiscence Rom. 7.7 I had not known lust or concupiscence unlesse the Law had said Thou shalt not covet or lust III. Therefore the Papists do erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in the first act and as it inclines man onely to evil IV. The proximate cause of original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatned to man V. Although the soule is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with original contagion VI. Neither for this cause doth original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the embryo scarce at yet conceived and before the birth and it appears still more and more as the rapacity of wolves shews it self in their whelps Psal 51.7 Behold I was born in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 for he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and ineptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of original good but also the immission of the contrary evil IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkned the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can doe no good without speciall grace XII Without this special grace no excelling thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their cheif vertues were in Gods sight but glorious enormities XIV For these are not good works which are good in themselves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde rhat they aimed more at their own then at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the cheif of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifts for he did not utterly lose the knowledge of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen. 3. that when he heard that voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII b A. R. When it is said here that there is no spiritual knowledge in us this must not be taken subjectively but causatively for there is knowledge in us because the soule is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it is said here that the principle of this knowledge is not in us the meaning is that the prime or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowledge is in us and that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spiritual knowledge when it is infused or else we are stones but here is meant an active possibility for we are not agents but patients in the first act of our Conversion so that there is no power nor possibility in us to illuminate ours own mindes or to rectifie our own wils Hence there is no principle of knowledge or performance of spirituall things in us
either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-wil or other faculties by which he may doe well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semipelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evil onely and therefore deserves rather to be called servile then free As for the understanding the natural man comprehends not the things that are of Gods spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evil Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Eph. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified parents notwithstanding by generation it is transmitted to posterity The reason is because the corruption dwelling in us â— not altogether taken away by pardon although the guilâ— be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks doe spring up again with the same CHAP. XI of Actual Sin SO much of Original sin Actual sin is whereby Gods law is broken by thoughts desires words or deeds The RULES I. According to the diversitie of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or lesse dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice then of infirmity or contrarily rather of infirmity then of malice VI. From the subject it is of the soule chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kinde of unwillingnesse or with a full desire this latter sin the scripture cals the sin against the holy Ghost and to death Matt. 11.32 1 Joh. 5.16 IX The sin against the holy Ghost or to death is when one is convicted in his conscience by the testimony of the holy Spirit resisteth notwithstanding the same spitefully wantonly and with a high-hand X. Sin against man is committed either against superiours or inferiours or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so smal as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoined with the offence of Gods majesty XIII Yet in respect of the event to wit Christs merits and Gods favour all sins are pardonable except finall infidelity and the sin against the holy Ghost Not as though these sins were greater then Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of other sins by the circumstances the consideration of which doth aggravate or lessen them Thus the sin of a superiour is greater then of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater then the sin of thought alone A sin committed in word and deed is greater then that which is in thought and desire sin committed with affectation is greater then that which is done of incogitancy the sin of commission is greater then oâ— omission if it be in the same kinde the sin against God is greater then against man that sin is greater which is committed against him to whom we are most beholding for favours then against another for example A sin against our Parents is greater if it be in the same kinde then against a brother a scandal against a weak brother is greater then against a stronger CHAP. XII Of the miseries which follow sin HItherto of sin now of the misery that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen. 2.27 What day thou shall eat of it to wit of the fruit of the tree of knowledge of good and evil thou shalt dye the death II. There be foure degrees of this death III. The first degree is death spiritual which is the privation of spiritual life of this man being destitute he liveth onely to sin Rev. 3.1 I know thy works in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that be would remove this death from me V. The third decree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soule to God Eccles 12.9 He shall return to dust from whence he came and the soule to God that gave it The soule returns to God either as to a Father or as to a just Judge and although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Revel 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evil IX The privation of the cheife good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25.41 Go ye cursed X. But the chief evil shal be a communion for ever with the Devil and his Angels Mat. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Gehennaa a fiery Furnaceb the place of tormentc a Prisond a bottomless pite the lake of firef burning with fire and brimstoneg a Matth. 5.22 b Mat. 13.42 c Luk. 26.28 d 1 Pet. 3.19 e Rev. 9.1 f Rev. 20.15 g Rev. 21.8 XIV In the pains of the damned we are to consider the multitude greatness and continuance XV. Their multiplicity
the other of God The Preface of Moses is this Then God spake all these words Gods Preface is this I am the Lord thy God which brought thee out of Egypt In which words he shews his self-power and full authority in commanding drawing reasons 1. From his divine essence the symbols whereof are the names Jehovah Elohim 2. From the Covenant of Grace the sign whereof is that phrase Thy God 3. From the benefit of Redemption the type whereof was the delivery of the Israelites out of Egypt Of the Commandments there are two Tables the first is concerning our duty towards God the other our duty towards our neighbour The sum of the first Table is Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength which words require both sincerity and perfection in our love sincerity because there is mentioned the heart the soul and all our strength perfection because we are bid love God with all our heart all our soul all our strength To this Table there belong four Commandments the first sheweth who is to be worshipped for the true God the second after what manner he must be worshipped the third how we are to honour his name all our life the fourth at what times the publick worship of God is to be maintained The sum of the second Table is Thou shalt love thy neighbour as thy self this command is like the former because as that is the sum of the four first precepts so this is the sum of the six last concerning our love towards our neighbour to this then belongs the fift command of preserving the dignity of our neighbour the sixth of his life the seventh of preserving our neighbours chastity the eighth of his estate the ninth of his fame the tenth of restraining vitious affections towards our neighbour Let this concerning the Moral Law suffice to evince the necessity of Redemption for what good works belong to every Precept shal be taught in the second Book CHAP. XIV Of the Ceremonial and Judicial Law THe Ceremonial and Judicial Laws serve as hand-maids to the Moral that to the first and this chiefly to the second Table The Ceremonial Law is that in which God commanded certain Ceremonies and outward Rites as Types of Christ hereafter to be exhibited The RULES I. The Ceremonial Law is a School-master to lead us to Christ Gal. 3.24 II. The Ceremonial Law gives place to the Morall 1. Because it is in a manner the hand-maid of the Moral Law 2. Because it was not to continue for ever 3. Because Charity is to be preferred to Ceremonies Hence is that of Hosea 6.6 I will have mercy and not sacrifice III. The Ceremonial Law was as it were a hand-writing and testimony of that gift by which all men were held bound Col. 2.14 And putting out the hand-writing of Ordinances that was against us which was contrary to us he even took it out of the way and fastened it on the Crosse IV. The Ceremonial Law then was abolished by Christs death V. The use of it before Christs death was profitable after his death untill the Gospel was spread abroad it was indifferent but after the promulgation of the Gospel not only was the observation of Ceremonies unwholsom but also mortall Hence Paul in the beginning caused Timothy to be circumcised because of the weakness of the Jews Act. 16.2 but after the Gospel was more fully manifested he would not suffer Titus to be circumcised Gal. 2.2 And surely at this day to observe Jewish Ceremonies were to deny Christs death and coming in the flesh VI. Therefore as the opinion of the Encratites and other ancient Hereticks whereby they prohibited certain meats as of themselves unclean was damnable so the error of Papists is to be abhorred who obtrude upon the Church Ceremonies partly Jewish partly Heathenish The precepts of the Ceremonial Law are either of holy persons or of holy things holy persons were in general all that were initiated by Circumcision whereby they were obliged to the observation of the other Ceremonies and then were put in minde of Sanctification by Christ In particular holy persons were the Ministers both ordinary and extraordinary the ordinary were the Priests and Levites the Priests were they who administred the Law by expounding sacrificing making intercession and blessing such things as were to be performed to God and men The RULES I. The High-Priest was a type of Christ the High-Priest II. His rich clothing and ornaments almost equall to regall robes were types of Christs dignity and chiefly of his most perfect justice Luk. 3.5 III. The chief ornaments were the Ephod or Cloake and Breast-plate fastned to the Cloake on the Ephod were the names of the twelve Tribes engraven upon pretious stones on the Breast-plate were Vrim and Thummim from whence the Church received Oracles the Cloake then represented the Church Vrim and Thummim that is light and perfection did signifie Christ the Word and Interpreter of the Father our light and perfection the Ephod represented Christ as he performed the things that concerned us the Breast-plate shewed him as he performed the things concerning God The Levites were they who being used instead of the first-born were to attend the praises to keep and to carry the Tabernacle with its utensils The extraordinary Ministers were the Prophets and Nazarites The Prophets were they who by divine inspiration teaching reforming the Priests and People were types of Christ the great Prophet The Nazarites were they who by a special vow abstaining from wine and consecrating themselves to God were types of the holiness of Christ In the holy worship we are to observe the instruments and the manner of it the instruments were the Tabernacle and the utensils thereof to wit the Ark the Altars the Table and brazen Laver. The RULES I. The Tabernacle was the Type of the Deity which was to dwel in Christ bodily John 1.14 He dwelt amongst us as in a Tabernacle Col. 2.9 In him dwelt the whole fulnesse of the Deity bodily II. The artificiall structure of the Tabernacle was a type of the spiritual fabrick of the Church which was to be grounded upon Christ Ephes 2.20 21. III. The removing of the Tabernacle did figure the Churches pilgrimage here IV. The uniformity of the Temple signified the Vnity of Christ and the Church V. The parts whereof were three the Court the Holy-place the Holy of Holies VI. The Court in which the people met was a Type of the visible Church in which are good and bad VII The Holy-place was the Court for the Priests and a Type of the true members of the Church that elect and royal Priest-hood 1 Pet. 2.9 VIII The Holy of Holies into which none entered but the High Priest and that but once a year did shadow out the Sanctuary of heaven into which Christ was to enter for our good IX The Vaile of the Temple garnished with Cherubims did signifie Christs flesh
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
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
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
Gen. 48.16 For Jacobs name to be called upon by his Sons is to have their name from Jacob and to be received in number of his posterity as Isa 4.1 That place in Job 5.1 in the vulgar Latine is corrupted For Eliphas there doth not exhort Iob to call upon the departed Saints but he appeales to the testimony of the Saints alive Neither will it follow that dead Saints must be called upon because we are commanded to have recourse to their Prayers whilst they are alive Jam. 5.14 For the condition of the Saints here and hereafter is not alike because in this life they know our wants in the other they know not Isa 63.16 in this life they are not invoked but invited to pray for us but the departed Saints are religiously called upon and their help implored by Papists the pound of the Popish opinion is that the Saints are mediators at least of intercession but how false this is we have shewed Lib. 1. c. 18. So much of the forme of Religious worship as it is forbid by God That forme which is commanded by God but directed to another end is either superstitious or hypocritical Superstitious worship is when a certain force and efficacie is ascribed to external Rites commanded by God as if it were for the work wrought As when force is attributed to certain words voices and writings to drive away Satan to cure diseases c. When they feign that there is in the Sacraments a vertue by themselves to free us from sinne and to save us When they think by their babling and multitude of words and such like to please God when they judge one day or one kind of meat holier then another when they think to merit by their Vowes Hypocritical worship is when the outward forme prescribed by God is observed but without internal worship or devotion of mind This displeaseth God exceedingly Psal 50.8 c. Esa 1.10 c. 29.13 66.3 c. Jer. 4.5 c. Mat. 15.8 c. CHAP. VI. Of the Vertues and Works belonging to the Third Commandment SO much of the manner of Gods Worship the hallowing of his Name in all the rest of our life is injoyned in the third Commandment The summe whereof is that we must study in all things to sanctifie the name of God even out of the times of his ordinary Worship There be two parts of this command a prohibition and a confirmation of it The prohibition is Thou shalt not take the Name of the Lord thy God in vaine The Name of God doth not only signifie the titles which are given to him but his properties also his word workes and whatsoever else belongs to the glorifying of his Name out of this prohibition is gathered a precept Thou shalt sanctifie the name of thy God the confirmation is a heavy commination For the Lord will not hold him guiltlesse that takes his Name in vain The Sanctification of Gods Name is considered either in affection or in effect In affection is zeal for Gods glory to wit a vehement affection of the mind to maintain and inlarge the glory of Gods name with just sorrow and indignation against those things that are contrary to his glory Examples of this are in Lot 2 Pet. 2.8 in Moses Exod. 32.19 in Phineas Numb 25.8 in David Psal 69 119.53 in Elijah 1 King 19.10 in Jeremiah Jer. 33.9 10 11. in John Baptist Mat. 14.14 in Christ Joh. 2.14 c. in Paul Act. 14.14 17.16 17. To this is opposite Stupidity carelesse of Gods glory a erring zeale which is without knowledge b inconsiderate zeale c and counterfeit zeale d a 1 Sam. 2.29 Thou hast honoured thy sonnes more then me 3.13 His sonnes made themselves vile and he restrained them not b Rom. 10.2 For I heare them record that they have zeale but not according to knowledge c Jonah 4.1 And Jonah was displeased exceedingly and was very angry and he prayed unto the Lord and said I pray thee O Lord was not this my saying c. Luke 9.54 And when his Disciples James and John saw this they said Lord wilt thou that we speake for fire to come down from Heaven and consume them c. d Esa 7.12 Ahaz said I will not aske a signe nor will I tempt the Lord. The Sanctifying of Gods Name in effect or actually is either by words or by deeds Sanctifying by words is a holy using of Gods name and a constant confession thereof The holy using of his Name is whereby we never speak of him but in cases of necessity and that with great reverence and admiration praising the glory shining in it Deut. 28.58 Thou shalt feare that most glorious and terrible Name of the Lord thy God To this is contrary the superstitious silence or concealing of Gods Name the taking of it in vain jests made of Scripture phrases and blasphemie or disgrace cast immediately upon the Name of God An example of horrible blasphemie is in the Assyrian King Isa 10. and in Rabshekah his Captain Esa 37. The holy using of Gods Name is in three kinds to wit in Consecration Swearing and casting of Lots Consecration is when things for our use are sanctified by the Word of God and by Prayer To sanctifie in this place is to separate for a good and lawful use thus Temples Ministers the works of our vocation meat and drink are consecrated 1 Tim. 4.5 6. For whatsoever God hath made is good neither is any thing to be rejected if it be received with thanksgiving for it is sanctified by the Word of God and by Prayers To this consecration is opposite besides the intermission of it superstitious consecration when in certain formes of words there is believed to be a singular force and efficacie so likewise Magick inchantments and consecrations This consecration is intermitted by them who eat and drink without Prayer and Thanksgiving Among Papists there are many examples of superstitious consecrations of water salt wax c. Magick consecrations and inchantments are not excusable because the words are good For Gods Word is abused when it is not used in a good way By Swearing Gods Name is sanctified both in a simple Oath and in adjuration A simple Oath is the taking of God to witnesse in weighty matters as a Testifier of the truth and the revenger of lying The RULES I. An Oath in it selfe is good and holy First because it is commanded by God Deut. 6.13 10.20 Esa 65.15 Jer. 12.16 Secondly because God and his Angels have sworn Gen. 22. Psal 95. Heb. 3. and 6. Rev. 10 c. To this purpose is that of Tertullian O happy are they for whose cause God sweares and O miserable are we that will not believe God when he swears II. The person swearing must be such a one as may lawfully sweare and not 1. Children 2. Mad-men 3. Such as are convicted of Perjury III. The matter of an Oath should be things weighty and lawful IV. The forme
With the heart we beleeve unto righteousnesse and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall aske a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Joh. 12. v. 34. Peter is an example of an impefect denial proceeding of infirmitie Mat. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine lest they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Matt. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven To this is opposite the omission of that action which agrees with our Profession and Impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the latter is in the Jews of which Paul speaketh Rom. 2.24 For the name of God through you is blasphemed among the Gentiles CHAP. VII Of Works appertaining to the Fourth Commandment HItherto of the Parts of Gods worship Now follows the Time peculiarly appointed for Divine worship This is handled in the Fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this Precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. by which it appears that the Israelites before this had been warned to sanctifie it but that it had been slighted and neglected by reason of Pharaohs oppression 2. By declaring the Precept in opposing by an antithesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either natives or strangers and both are either superiours or inferiours Sixe dayes saith he shalt thou labour and do all thy work but the seventh is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou or thy sonne c. The Confirmation is grounded on Gods example For in six dayes the Lord made heaven and earth the sea and all that therein is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattle might be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of Divine worship was prescribed to Adam even in the state of innocencie II. To sanctifie the Sabbath is not to make that day holy but to separate it from profanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2. The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 23.1 Jer. 17.22 and elswhere The equity is seen in two things 1. In that God hath separated only one day of seven for Divine worship 2. In that he goeth before us by his own example The Promises are in Isa 56.2 c. 58.13 IV. The matter or object of this Sanctification is the Sabbath or seventh day in the Jewish Church to which succeeded the first day called from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptisme the Day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or moral and that which is typical or ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jewes from Gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Joh. 20.19 26. By the example also of Apostolical Church Act. 20.7 1 Cor. 16.2 Rev. 1.10 VI. The forme of sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposed to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Luk. 14.5 Which of you having an oxe or an asse fallen into a pit will not take him out on the Sabbath-day The Macchabees knew this Mac. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.18 IX On the Sabbath those works must be done for which that day was appointed to wit to repair to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations and example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XII The spiritual end peculiar to the Jews was 1. To shadow out to the Jewes that rest which they enjoyed in the Land of Canaan after their toylesome labours in Egypt and troubles in the Desart 2. That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sinne and the workes of the flesh XIII But now the spiritual end of it is 1. That the Congregation may be seen and that the faithful may flock together into the Church as into the Arke of Noah 2. That by meditating on this new birth of the world and Christs resurrection we might praise God our Creator and Redeemer 3. That by our rest from labour we might be admonished of our rest from sinne 4. That we might more and more aspire and raise our selves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a threefold Sabbath a typical or temporary a spiritual but onely begun here and a heavenly or eternal XIV The Sanctification of the Sabbath belongs to all chiefly to Magistrates and Pastors The Magistrate by the example of Nehemiah must take care that the
matter of controversie might come to me that I might doe him justice And when any man came neer to him and did him obeisance he put forth his hand and took him and kissed him Courtesie in speeeh is whereby our words are seasoned with honest mirth and wit with a good decorum or grace To this is opposite Rusticity when one can neither utter witty jests himself nor with patience heare them Scurrility also and Dicacitie or biting jests and scoffs Ephes 5.4 Neither filthinesse nor foolish talking nor jesting which are things not comely Freedome of speech is a vertue by which we speak the truth and reprove offenders without fear of danger Levit. 19.17 Thou shalt not hate thy brother in thy heart but thou shall plainly rebuke thy neighbour and suffer him not to sin To this is opposite preposterous feare a and too great love of censuring others b a 1 Sam. 3.15 Samuel was afraid to tell Eli of that Vision b Luk. 6.41 Why doest thou look upon the moat that is in thy brothers eye This vice is seen in them who censure and reprove their neighbour out of preposterous affection or having no warrant thereto What is fit in this case for Ministers may be seen in 2 Tim. 4.1 2. So much of vertues as they have reference to our neighbour the vertues that have relation to our selves are self-praise and an unblameable life self-praise is when we speak moderately of our selves and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation Rom. 12.3 For I say by the grace given to me to every man that is among you not to think of himself more highly then he ought to think but to think soberly c. To this Impudency is opposite when one is not ashamed to boast and glory in his wickednesse a so is confident and foolish bragging b and an Hypocritical lessening of our own worth and abilities under shew of which either we hunt after vain praise or refuse to be bountifull and to shew mercy c a Isa 3.9 The shew of their countenance doth witnesse against them that they declare their sin as Sodome they hide it not b Pro. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth v. 2. Let another praise thee and not thine own mouth a stranger and not thine own lips c So they do who pretend they are in want themselves when they are desired to help their neighbour Pro. 24.11 c. If thou forbear to deliver them that are drawn unto death c. if thou sayest behold we knew it not doth not he that pondereth the heart consider it An unblameable life is whereby we desire not only to keep a good conscience towards God but also a good report among our neighbours Pro. 22.1 A good name is rather to be chosen then great riches and loving favour rather then silver and gold Eccl. 7.1 A good name is better then precious ointment To this Impiety is opposite or the contempt of fame and a good conscience a and the hypocritical affectation of fame or popular breath b and want of patience in bearing slanders c a Luk. 18.2 There was a Judge in a certain city which feared not God nor regarded man b Mat. 23.5 But they do all their works for to be seen of men c 2 Sam. 16.9 10. Then said Abishai why should this dead dog curse my Lord the King let me go over I pray thee and take off his head Then the King said what have I to do with you ye sons of Zerviah so let him curse because the Lord hath said unto him curse David who shall then say wherefore hast thou done so CHAP. XIV Of the Vertues and Works belonging to the Tenth Commandment HItherto of our duty to our Neighbour or of the parts of Gods mediate worship Now of the highest degree thereof in this tenth Precept The summe of it is That our mind be free from evil destres thoughts and affections towards our selves or neighbours Thou shalt not covet is a negative precept in which inordinate appetites thoughts and affections are forbid The rest conduce to the declaration taken from the object which is set down either particularly by naming the house wife servant maid oxe and asse of our neighbour or in grosse in this clause Nor any thing that belongs unto thy neighbour The RULES I. As the confounding of the two first Commands is unlawfully so the dividing of the tenth into two precepts concerning our neighbours house and his wife is naught and frivolous The reasons 1. The general closure Nor any thing that belongs to thy neighbour shewes it is but one command 2. The substance of the precept is in these words Thou shalt not covet as Paul cites them Rom. 7.7 3. They are contained in one verse and sentence whereas the rest though short are set down in distinct verses 4. Deut. 5. the coveting of our neighbours wife is first handled if then these were two precepts Moses of the tenth had made the ninth 5. They who maintain the contrary opinion explain these things conjunctly and by examples declare them David Chytraeus de Regul Vitae and Hondorsius in Promptuario II. The tenth Command belongs to the second Table For in the first Command of the first Table is handled our inward affection towards God III. Original Justice is the object not of this Command but of the whole Decalogue For original justice is a conformity with the whole law as original sin is that deformity which is repugnant to the whole Law IV. The proper object of this Precept are mens appetites thoughts and affections towards themselves and neighbours V. The end of it is to shew that Gods mediate worship is to be performed not in outward actions only but in inward affections also VI. As then the first Precept is the rule of the first Table so is this of the second Table For as the first Precept directs the heart but the rest the actions also so the fifth sixth seventh eighth ninth Precepts order our actions but the tenth our very heart Hence it 's clear that this Precept is not superfluous The vertues belonging to this Precept are the ordering of concupiscence and our wrestling against evil desires The ordering of concupiscence is whereby our appetites and affections are so ruled that by them we neither offend against our selves nor against our neighbour 1 Thess 5.23 Now the God of peace sanctifie you throughout c. To this is opposite inordinate concupiscence which in Scripture by way of excellency is called Concupiscence Rom. 7.7 For I had not known concupiscence if the Law had not said Thou shalt not lust The parts of this ordering are two The one is imployed about the appetites the other about the affections This word concupiscence among Divines is taken in a large sense both for the appetites and affections of which the former are ascribed to man as he
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
the Magistrate 179 Knowledge of God 250 LAbour before the fall 58 Law what 72. why renewed since the fall 74 if it be corrected by Christ ibid. how it differs from the Gospel 87. ceremonial 78 political 86 c. Levites office 80 Liberality 324 Liberty essential to the will 45 Christian liberty 218 Liberty of speech 332 Life eternal 238 First Light 40 Limbus Patrum of infants 72 Lots 282 Love ordered and disordered 336 337 Evil Lusts 335 Luxury in food 308 Lying if any be lawful 327 MAgistrate how to be obeyed 180 Magistrates nursing fathers to the Church 179 Magnificence 324 Malevolence 292 Mans creation 41. his foursold estate ibid. Man what 42 how immortal before his fal 58. what he is before his calling 193 Mary Mother of God remained a Virgin 103 Marriage what how and between whom it is to be contracted how to be dissolved 310 311 Masse vid. Sacrifice Mercy 293 The conditions of Merit 245 Merit of congruity and condignity 244 Mildnesse 304 Ministers of the Church 170 and their calling 173. their duty to conceal secrets 179 Our Misery how manifold 58 Moderation 305 Modesty 310 Multiplicity of Gods vide P. Murther 303. Self-murther ib. Nazarites 81 OAths what and how manifold 277 c. of whom how to be performed why to be kept ibid. 279. being offered their refusal ibid. Obstinacie in evil 249 Opinion of wisdome 246 PArsimony 325 Patience 254 Pawns vide Pledges Persidiousnesse 330 Perjury 280 Perseverance of the Saints 214 Perseverance in sin 253 Persons of the Deity what 18. their trinity unity 24 25. how Person and Subsistence differ 18 19. Person of Christ how considered 90 Pledges to be taken or restored 323 Polythelsme or multiplicity of gods 250 Pratling 330 Self-praise 332 Prayer what 260. its parts ib. its impulsive causes ibid. the Lords prayer a perfect form ibid. for whom and against whom we must pray 262 External gesture in prayer ib. Predestination what 32 33 whether absolute ibid. the means of its execution 34 Priests of the old Law 80 The High-Priests ornaments ibid. Popish Priests 118 Prescience and Predetermination how different 35 Profusion 325 Promptitude in Gods service 248 Propitiatory 83 Providence of God eternal 28. How it differs from Fate ibid. 47. His actual Providence 46. How it useth sinne 47 Prudence 246 REdemptions necessity by the Law Verity by the Gospel 72. Redeemer who 95 Why God and Man 92 93 Regeneration diversly taken 211 Rejoycing in evil 293 True Religion what 255. It 's Antiquity 256. If to be defended by Armes 257. The word Religion diversly taken 255. Reformation of Religion 257. If the Reformers were lawfully called 174 c. Reliques vide Idols and Worship Repentance 253 Good Report 333 Reprobation and its causes 36 Resurrection of the dead 227. Desire of Revenge 304 Reverence to Superiours 297 Rusticity 331 Sabbath its Sanctification 284. It 's Profanation 287 Sacraments before the fal â—5 Sacraments of the New-Testament clearer then of the Old 147 c. Five Popish Sacraments 149. Sacramental phrases 144 c. Sacraments how differing from the Word 146 c. Sacraments of the Old and New-Testament their difference 148. Union of the signe and thing in Sacraments 142. Signes in the Sacraments of foure sorts 143 Sacrifices of the Old-Testament what and how many 83 c. The Masse contrary to Christs Sacrifice 118 160 c. Assurance of Salvation 215 216 Sanctification what 211. The causes of Sanctification 212 Sanctification of Gods name 275 276 Scripture or Word of God unwritten and written 3. Scriptures Divinity 4. It 's Authority 5. It 's perfection 8. Translation 9. Meaning and sence 9 10 Scurrility 331 Cornal security 252 Silence 330 Sedulity vide Diligence Simplicity fained ibid. Sinne what whence how manifold 58 59. First Sin 60. Sin original 62. Sin actual 67. Sin against the Holy Ghost 68 Sincerity 328 Sloth 301 Sobriety 308 Soul of man its original 42 its immortality faculties 45 Stars their creation and use 41 Spiritual Stupidity 275 Self-sufficiciencie 324 Superstition 274 the Lords Supper 157. It s difference from Baptism 160 the Cup to be given to the people 158. Tropes in the words of the holy Supper 145 159. THe Tabernacle and its parts 81 c. Temperance 307 Testament old and new vide Covenant Theft what and how manifold 319 320 Holy times 84 85 c. Tree of Knowledge what 56 Truth 327 Tyranny 301 VIgilancie 309 Watchings superstitious ibid. Unmercifulnesse 293 Voracity 308 A Vow what and how manifold 264 Usury lawfull and unlawfull 322 323 War how lawful 306 Watching vid. Vigilancie Wisdome 246 False witnesse 327 c. Word of God vid. Scripture Works of God how manifold 26 27 Good works what 241. if they justifie 209 if performed by the irregenerate 64. 244. how necessary to salvation 245. Christs works of mediation 93 c. 104. Works of supererogation 242 243. the World its end 234 the true Worship of God 258 ready Worship 248 Worship of idols 270 Adoration of the Host 271 Worshiping of Reliques 272 vide Idolatry Will-worship 265 ZEal for the glory of God 275 THE ANATOMIE OF THE BODY OF DIVINITIE DIVINITIE speaks of GOD As he is to be known In himself in regard of his Essence by His Names Properties Incommunicable such are his Simplicity Infinity Communicable in analogical effects such are his Life Will. Power Of the three Persons Differing in Order Properties Manner of operation Agreeing In the same e Essence In the same Equality In the same Vnion or Cohabitation In their works which are First Essential Personal Secondly Inward Outward Immanent see B. Transient see B. As he is to be worshipped see A. B. Immanent His Decree Of all things called His eternal Providence Of reasonable creatures Angels Men. called Predestination consisting of Election Reprobation Transient The Creation in six dayes Actual Providence General by which all things are governed Good by effecting of them Evil by Permitting Determining Directing Special governing Angels God Evil. Man in the state Partly Of Innocencie where The Covenant of Works Sacraments the Tree of Life of Knowledge of God and Evil. Of Misery which is of offence or sin The first derived from the first Original Actual of Infirmity Malice Of Punishment which is either Temporal or Eternal Partly see C. C. Partly Of Grace in Redemption the necessity of which is known by the Law Moral Ceremonial Politick The truth by the Gospel concerning Christs Person which from eternity the Son of God In time Incarnate by his Conception in the power of the Holy Ghost of the blood of the Virgin By his Nativity By his Office Prophetical Sacerdotal Regal By his State of Humiliation Exaltation In Vocation to the Redeemer which is common to Elect and Reprobate to the outward communion of the Covenant or Testament of Grace which in substance from the first preaching in Paradise is the same In Administration different to wit the
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denyed makes up the formal part by which it becomes true or false proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments conferre remission of sins and such like benefits by their own inward vertue out of the work wrought These places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a sacramental metonymie as is said XXII Sacraments are common to all that are in the Covenant in respect of the signes but proper to to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacraments Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining of the world to wit sacramentally in the Sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingraffing into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the world 6. In clearnesse IV. The difference then which the Pontificians feign is false That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. That the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the body of spiritual good things As for the first difference it is one thing to be a type of Christ another thing to be types of the Sacraments in the New-Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New-Testament are not better then
those of the Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledge not this their fictitious difference the Sacraments of the Old Testament will be clearer then these of the New for the Passeover represents Christs death clearer then the Bread in the Lords Supper But we must know wherein the clarity of a Sacrament consisteth chiefly to wit not in external signes only but in the Sacramental word Now are not these words very clear This is my body which is given for you This is my blood which is shed for you There is nothing so plain concerning Christs death in the Passeover Besides it is false that the killing of a Lamb was a cleerer signe because many more and obscure signs were added to the killing of the Lamb as also because the breaking of bread the pouring out of wine and the receiving of both do most clearly represent the breaking of Christs body the shedding of his blood and the participation of both VI. In vain do the Pontificians reckon among the Sacraments of the New-Testament Confirmation Penance Extreme Vnction Ordination of Ministers and Matrimony Three things are required to a Sacrament 1. That it be instituted by God under the Covenant of grace 2. That it may have an external Symbol ordained by God 3. That the Promise of grace may be annexed to it Now these three belong only to Baptisme and the Lords Supper and not to any of the rest Confirmation is a Popish ceremony in which the Bishop or his Suffragan having asked certain questions of the party baptized concerning the Heads of Religion besmears him with a little ointment putting a linnen-cloth on him not to be removed by the witnesses before the third day and he cuffs him the better to remember the matter and that he may be sufficiently furnished with the Holy Ghost against Satans tentations But where in Scripture do we read of the institution of this Sacrament and of its ceremonies where is the Promise We may more truly call this the Popes excrement then a Sacrament and that mark which the Beast puts upon the forehead of his worshippers Rev. 3 16. Therefore impiously do they preferre this Sacrament to Baptism for they teach plainly that Baptism is perfected by it an that in this there is a greater measure of spiritual gifts then in Baptism and whereas any Priest or Pastor may administer Baptism yea any Lay-man or woman Confirmation must only be performed by the Bishop or his Suffragan Penance is a Sacrament with them in which the sinner having given trial of his repentance is absolved by the Priest We indeed acknowledge that repentance is enjoyned to sinners and that a power of absolving is given to Ministers though they feign a far other penance and absolution as shall appear hereafter But in the mean while there is no outward symbol instituted by God which hath a promise neither can these words I absolve thee be in stead of a symbol as Bellarmine would have it Extreme Unction is a Sacrament amongst them in which the Priest having rehearsed some Letanies anointeth the party that is dying with hallowed oile of the Olive in those parts of the body where the seats of the five Senses are and this he doth after the parties confession and absolution to the end he may recover his health if it be expedient for him and that the remainder of his sinnes after he hath received the other Sacraments may be wiped away Christ indeed promised his Disciples that the sick on whom they were to lay their hands should recover Mar. 16.18 James also commanded that the sick should be anointed after imposing of hands and prayer by the Elders which ceremonies were not Sacraments but voluntary rites joyned with miracles which together with the gifts of miracles are expired Therefore between Extreme Unction and this there is no similitude For that I may say nothing of that magical exorcisme with which the oile is hallowed it is certain that in the Apostles time not only dying people as now in Popery but any also that were sick were anointed Ordination is a Sacrament among them in which the Bishop alone or his Suffragan layeth his hands upon the Minister and delivereth to him with solemn words a Book a Platter a Pastoral staffe c. using also the ceremonies of Unction and Shaving and imprints on him an indelible character to conferre Justifying grace whereby he might rightly use the power of the Keyes Now although Ministers may be ordained by imposition of hands and prayers after the example of the Apostles yet this Imposition is a thing indifferent but for the Popish ceremonies they are partly Jewish as anointing partly Heathenish as shaving expresly forbid Lev. 19.27 Marriage is no Sacrament of the Covenant of grace both because it was instituted before the fall as also because it is common to all that are within without the Covenant yet we deny not but that Marriage is a representation of that spiritual wedlock between Christ and his Church but if for this it were a Sacrament then there should be so many Sacraments as there be Parables and Allegories Hence divers Schoolmen have denied this to be a Sacrament And in what esteem it is among the Papists appears by this that they make an irreconcileable war between Marriage and Ordination and forbid Marriage in their Clergy as if it were an unclean thing CHAP. XXIII Of Baptisme BAptisme is the first Sacrament of the New-Testament in which the Elect being received into the family of God remission of sinnes and regeneration in Christs blood and the Holy Ghost are confirmed by the outward sprinkling of water The RULES I. The word Baptisme signifieth a dipping and aspersing or washing That it signifieth aspersion appears in Mar. 7.4 And when thy come from the market they eat not except they be washed II. Here are four appellations of Baptisme to be considered 1. The Baptisme of water a 2. Of light or doctrine b 3. Of the Spirit or gifts of the Spirit c 4. Of blood or martyrdome d a Mat. 3.11 I baptise you with water b Mat. 22.25 The baptisme of John that is all his ministery both of doctrine and baptisme whence was it Act. 18.25 Apollo knew only the baptisme of John c Act. 1.5 You shall be baptised with the Holy Ghost d Mat. 20.22 Can you be baptised with the baptisme wherewith I am baptised III. Christ our Lord is the principal efficient cause but the instrumental is the Minister lawfully called IV. Therefore we hold not that baptisme lawful which is administred by any private man or a woman as in Popery For if in earthly Commonwealths that is not accounted of which a private man doth without command how much lesse can Christ be pleased with such disorder in his Church V. * A.