body infinite and such like can no ways be ascribed to God for these are actions not of power but of impotency 5. The power of God is altogether irresistible CHAP. II. Concerning the Persons of the Deity THE Persons of the Deity are subsistences each of which hath the whole essence of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is same Essence although they be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsistence are of a larger extent then the word Person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat rational and differing by incommunicable properties from another yet the Apostle Heb. 13. useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the * A. R. * Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numerically much less essentially as they must of which genus and species are predicated species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner only of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the Person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first Person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second Person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or Number numbring may be taken accidentally for those discrete quantities which we call numbers as two three four and in this sense the Trinity is not the number numbring because this is an accident numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insufficiency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the waters and ver 16. Let us make man Psal 33.6 By the word of the Lord the heavens were made and by the breath of his mouth all the hoast thereof 2 Sam. 2.32 The Spirit of the Lord spake in me and his word was in my tongue Esay 6.3 Holy holy holy Lord of hosts Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian mindes IV. But there are clearer Testimonies in the New-Testament Mat. 3.16 And the heavens were opened to him to wit to Christ and he saw the holy Ghost descending and coming upon him and ver 17. And behold a voice came from heaven saying This is my beloved Son in whom I am well pleased Mat. 28.19 Baptise them in the name of the Father Son and Holy Ghost Joh. 14.16 I will ask the Father and he will send you another Comforter and 15.26 When the Comforter shall come whom I will send to you from the Father 2 Cor. 13.33 The Grace of our Lord Jesus Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh. 5.7 There are three which bear witness in heaven the Father the Word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their Works 4. From their Divine Honours 1. The Deity of the Son is proved 1. From his Divine Names In the Old Testament The Angel of the Covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his Incarnation was the Son of God and is every where called Jehovah and God Gen. 16.13 18.1 32.1 which place may be compared with Hosea 12.6 Exod. 3.15 Jos 6.2 Zac. 2.12 3.1 2. But for the Testimonies of the New-Testament they are very clear Joh. 1.1 And the Word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Jesus Christ Joh. 20.31 But these things are written that you may believe that Jesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.3 The mighty God Such phrases are frequent in the Revelation 2. From the Divine properties and 1. From Eternity Joh. 8.58 Before Abraham was I am Rev. 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2.24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5.19 Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power 3. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake 4. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his name Mat. 28.19 At his name every knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved 1. From his name God Act. 5.3 Then Peter said Ananias why hath Satan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God 2. From his Properties and 1. From his Eternity Gen. 1.2 The Spirit moved upon the waters 2. From his Omnipresence Psal 139.7 Whither shall I go from thy Spirit 3. From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 4. From his Omnipotence Which is known by his Works 3. From his Divine works and 1. From the Creation of all
We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life his Satisfaction The reason because he did not suffer for himself in any thing but all for us II. Therefore those innumerable sufferings which Christ endured untill his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ wch went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweth divers tuns of gold is an integral part of the payment although it be but a small sum in respect of the whole and principall debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our Redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapters to the Hebrews IV. The principal efficient cause of this Passion was the Holy Trinity the ministering causes were Christs enemies both Jews and Gentiles V. The Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadness anxieties and tortures proceeding from the fierceness of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God my God why hast thou forsaken me X. But although he wrested with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this That in his greatest agony he failed not to call God his God XI His externall sufferings were the tortures of his body which he endured in a manner in all his members and senses for his head was torn with thorns and beat with reeds his face was defiled with spitle and bruised with bufferings his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Cross his hands and feet being pierced with nails was hanged between Theeves his sinews were racked and his side was peirced with a lance XII The Crosse was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.22 XIII * A. R. * In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greatest of his gifts which could not be lost without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dereliction or dissolution of the personal union in death for Christ spake them whilst he was alive they only shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of deliverance but not alone nor forsaken in respect of the Divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soule was the medium of the union between the Divinity and Christs body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soul was infused or else he could not have bin conceived by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being aspirit was a fit medium to unite the Deity to the body but not absolutely necessary In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no otherwayes then the carkasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soule being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Act. 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into Hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous from which their opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel for whereas Christ otherwayes in respect of his Deity is every where his soule being recommended into the hands of his Father by himself whilst he hung on the Crosse and his body being laid up in the grave it must needs be false that Christ did locally go down to hell Besides whereas God doth professe that he is their God after death Exo. 3.6 there can be nothing more absurd then that the soules of the Fathers should be detained in that limbus or prison Peter witnesseth 1 ep 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ Neither is there any ground
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
things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The trinity of the Persons takes not away the unity of the Essence for there are three Persons but one God Deut. 6.4 Hearken Israel the Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath purchased the Church by his own blood Here the name of God is hypostatically spoken of the Son VIII The unity of the three Persons in the Trinity consisteth 1. In the identity of substance 2. In equality 3. In coherence or cohabitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX The identity of substance is by which the three Persons being co-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in generall THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal Those are essential which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God as Understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity such are Predestination Creation and the like which have relation to the Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Sonne and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of redemption But the Holy Ghost is called the Sanctifier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the Persons This axiome followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the Effect it self which is produced Gods operations which have reference to outward objects are either immanent and internal or transient and external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the Decrees of God are such kind of operations so farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within Gods very essence II. Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Divine essence and as in God essence and actual being are not different so in him will and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I. This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of
absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free will Foreseen Faith or Holiness is nor the cause of Election for man was not elected because he was to believe but therefore he believeth because he was elected Act. 23.48 And they believed so many as were ordained to life eternall Neither are we elected because we were to be holy but that we might be holy and unblameable before him through love Eph. 1.4 Neither is foreseen sin the cause of Reprobation for so we should be all reprobate but that God according to his most free good pleasure hath done what he did as manifest by that Luke 12.32 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he will he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution IV. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decree of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice or just indignation but towards him that is a sinner 2. Because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as by Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but a necessary condition of the matter or object for though it be not the cause of Reprobation yet it is the cause of reprobability or why a man should be reprobated For Reprobation and reprobability differ as the act and possibility All men are reprobable or are liable to Reprobation for sin but all are not therefore actually reprobate VI. Reprobation then presupposeth the decree of mans Creation 2. Of the donation of Gods image upon him which Image was to be lost 3. Of the permission of mans fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right doth God reprobate man which is his creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the materiall cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the glory of his mercy and justice But to the third from the cause impulsive because it so pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump makes vessels of such different conditions it is answered from the end because there be different uses of these vessels in the house If again it be demanded why out of one peece of the lump a vessel of honour is made and out of the other a vessel to dishonour it is answered from the cause impulsive because it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 4. because by him we were to be saved The decree of saving us is called Predestination to the End but the decree bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience and Predetermination are sometime taken for the same yet or understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he foreknew those he predestinate that they might be conformable to the image of his Sonne c. XI They are altogether * A. R. Predestination is a part of Providence so is Reprobation For as God by his providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation as well as Election Esa 41.9 I have chosen thee and not cast thee away Mal. 1.3 Jacob have I loved and I have hated Esau Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess 5.9 God hath not appointed us to wrath but to salvation 2 Tim. 2.20 Vessels to honour and to dishonour Jud. v. 4. For there are certain men crept in which were before of old ordained to condemnation XII As Christ is the cause not * Christ is the efficient cause of Election as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 15.16 I know whom I have chosen and Joh. 13.18 I have chosen you In respect of his active and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But because we are said to be elected in him as he became our Surety he is called the medium or mean of election rather then the cause As he is God we are elected by him as Mediator in him As God he is the principal efficient as Mediator the secondary or mean of election of Election but of Salvation so Infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amisse for damnation is not the end but the means of execution of which man by his
wrath nor had he been able to subdue or abolish death and Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this Truth that there is one Mediator of God and man the man Christ Jesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies which prove the operation of the Deitie Act. 20.28 God redeemed the Church by his own blood Heb. 9.14 By the eternal Spirit he offered himself Joh. 1.7 The blood of Jesus Christ his Son cleanseth us from all sinne And although the Son be the Party offended yet it hinders not but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this office in himself of an Intercessor by a gratious dispensation No otherways then if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs office is God offended and man the offender VI. The manner whereby he is called to this office consisteth in that plentiful unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.8 God even thy God hath anointed thee with the oyl of gladness above thy fellows Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me Joh. 3.34 God gave him not the Spirit by measure VII The end of this office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because he doth effectually apply this merit to us Hence again it is apparent that this office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our prayers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 14.12 For in no other is there salvation nor is there any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Jesus This office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ SO much of the Person and Office of the Mediator Christ the State thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his Exaltation The State of Humiliation is in which he took the form of a Servant being in the form of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himself of the form and glory of the Divinity He did not cast off the Divinity but had it in the assumed form of a servant And although the Deity of Christ did manifest it self in the state of his Humiliation chiefly by miracles yet this was little in comparison of that glorious manifestation of him in his Exaltation In the state of Humiliation he performed his Prophetical office not only mediately by sendding John Baptist his Herauld before and by the Apostles whom he called but also immediately to his lost sheep especially of Israel by preaching to them the heavenly Truth with great constancy patience and efficacy both of his doctrine and miracles But his Sacerdotal office he administred in this state making a most full satisfaction and an humble intercession for us The satisfaction of Christ is that whereby he being subject to the Law for us did undergo the curse due to our sins and performed most perfectly obedience to the Law which was required of us and so hath freed us from the curse and hath restored us to life This consisteth in suffering the pains and in perfect justice in that is seen chiefly his passive in this his active obedience I do purposely adde this restriction that we may not think his active and passive obedience so to differ as if the suffering of the punishment consisted onely in his passive obedience and his perfect justice onely in his active for they differ not in time seeing both of them continued from the first moment of his incarnation till his death Nor do they differ in subject because the same obedience in a different respect is both active and passive and consequently Christs obedience is an active passion and a passive action for as passion is a receiving of the punishment it is called passive obedience but as it is a testimony of his great love it may be called active Neither is the division of obedience into active and passive a division into parts but onely a distinction taken from the end to wit the twofold satisfaction for punishment and for life eternal The curse upon the transgressors of the Law requires the former Deut. 27.26 The promise of life under the condition of perfect obedience and righteousness requires the latter Lev. 18.15 Therefore we are said Analogically by that one and most perfect satisfaction of Christ both to be freed from the punishment because he suffered the punishment for us and to be invested in the right of life eternal because he fulfilled the Law for us The suffering of punishment is whereby he undertook upon himself the punishment due to us and offered himself of his own accord a holy Sacrifice to God for us This consisteth both in the sufferings which went before his great and last Passion but especially in this last agonie The RULES I. No part of Christs Passion must be excluded from * A. R. Christs passions were truly satisfactory if 1.
by preserving and protecting and delivering it as also by overthrowing the enemies thereof Psal 110. The Lord said to my Lord sit thou at my right hand untill I make thine enemies thy footstool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our head and Mediator he had of the Father II. Yet he hath for ever administred this oecumenical Kingdom 2 Sam. 7.15 I will establish the throne of his kingdom for ever Dan. 7.14 Whose dominion is an everlasting dominion which shall not pass away Luk. 1.33 Of his kingdom there shall be no end The words of the Father to Christ do not oppose these sayings untill I make thine enemies c. For the meaning is not that Christ after his last coming shall reign no more but it sheweth this at least that it shall come to pass that he shall subdue all his enemies For that clause untill and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that always or never for example Gen. 28.15 I will not forsakes thee untill I have performed that which I spake to thee 2 Sam. 6.23 Michal had no childe till the day of her death Matth. 2.25 He knew her not untill she had brought forth her first begotten Son Matth. 28.20 Behold I am with you till the end of the world nor is this saying against us 1 Cor. 15.24.28 where it is affirmed That Christ will deliver up his kingdom to his Father that God may be all in all for in that place the delivering up of the Kingdom is not a laying down of Christs Regal office but by the Kingdom there is meant as commonly in Scripture the Church he will then deliver the Kingdom to his Father when he shall present the whole Church to him therefore that subjection shall not abolish Christs Kingdom whereas Christ even as Mediator is subordinate to his Father in glory so Christ shall be and shall remain our King that notwithstanding he will with us subject himself to the Father But you will say that already he is subject to the Father That is true indeed but not simply for now the Head with the Church is subjected yet not all the Church but then together with all the members of the Church and consequently all mysticall Christ shall be subiected to the Father That finally God is said to be all in all it is not so to be understood as if he were not at this day all in all or that then he were onely to reign but this is spoken after the Scripture phrase in which things are oftentimes said to be done when they are declared to be The meaning then is whereas in this world the Kingdom of God is annoyed and obscured by the enemies thereof these enemies being at last subdued it will be most apparent that the Kingdom will be Gods and his Christs CHAP. XX. Of the common vocation to the state of Grace HItherto of Christ the Redeemer who is the efficient cause of the state of Grace Now follows the Vocation to the same This is either common to the elect and reprobate or proper onely to the elect The common calling is whereby all men are invited to the state of Grace and participation of Christ the Mediator This is also called the election of the whole people wheresoever Deut. 7.6 Thou art a holy people to the Lord thy God he hath chosen thee The RULES I. As election so vocation is either to an office or to salvation the latter is that which is here to be considered There is an example in Saul of Election and Vocation to an office 1 Sam. 19.24 Do you not see whom the Lord hath chosen II. The efficient cause of this vocation is commonly the whole blessed Trinity but particularly Christ the Lord who as in the dayes of his ministration here on earth did immediately call sinners so he doth now by the means of his ministers Matth. 22.2 3. The kingdome of heaven is like unto a King who made a marriage for his son sent his servants who should call those that were invited to the Wedding c. Mark 1.14 15. Jesus came to Gal lee preaching the Gospel of God and saying the time is fulfilled and the kingdome of God is at hand Repent and believe the Gospel 2 Cor. 5.20 Therefore we are Ambassadours for Christ c. III. The matter of this vocation are not all men nor the elect onely but any of the race of mankinde That all are not called the whole History of the Old Testament witnesseth for God at all time passing by other Nations called the people of Israel but in the time of the New Testament not all nor every one is called seeing that many never heard of Christ and that the elect onely are not called the parable of Christ doth sufficiently witnes in which good and bad are invited many also are said to be called but few chosen Matt. 20.10 14. Now all sorts of men are called of what state condition age c. they be IV. The form of this vocation consisteth partly in the proffer of the benefit of Redemption and partly in the precept of accepting it 2 Cor. 5.20 Therefore we are Ambassadours for Christ as though God did beseech you through us we pray in Christs stead that ye be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousnes of God in him V. The end of this is Gods glory and the salvation of the Elect now the glory of Gods mercy is seen in the Elect obeying the vocation and the glory of his justice in the reprobate disobeying VI. Common vocation is principally for the Elect secondarily for the Reprobate VII Yet both are called seriously and without hypocrisie Of the Elect there is no doubt as for the reprobate although they are not called with any purpose in God to save them yet they are called seriously and salvation is seriously promised to them on condition they will believe neither are they mocked in that they are deprived of the grace of Faith but because voluntarily they fell from the originall grace and with a malicious purpose they despise the means of salvation God notwithstanding may justly claime Faith of them and this right of claim which he he hath he doth as justly use as any other creditor that their mouthes may be stopped and they made inexcuseable and Gods justice may be vindicated therefore he doth not call them that he might mock them but that he might declare and make manifest his justice upon them VIII Therefore out of the common vocation we must not presently infer an election both because it is common to the Elect and Reprobate as also because it includes the condition of Faith Although a whole nation is said to
latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the 4. Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of sanctification The Confirmation fellows in these words For thine is the kingdom the power and the glory for ever and ever By which we are taught 1. that God likes our Prayers because he is our King for His is the Kingdome 2. That he can hear us for His is the Power 3. That he will hear us for His is the Glory 4. That his love towards us is unchangeable for he is so for ever and ever The Conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of Prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of Prayer not as if there were merit in it for the work wrought the force is in Gods promise rather then in the prayer VII The Object to which Prayer is directed is the whole Trinity yet so that all the Persons conjunctly or either of them severally is called upon That the Father is to be called upon is not doubted The Son is called upon by Stephen Act. 7.59 yea all the Angels worship him Heb. 1.6 The Holy Ghost is called upon with the Father and Son by John Rev. 1.4 5. And that Angelical hymne Holy holy holy c. is applied to the Sonne Joh. 12.41 and to the Holy Ghost Act. 11.26 27. VIII The object for which we pray are the living not the dead and such as sinne but not to death For God will not be intreated for those who sinne unto death 1 Joh. 5.16 For the dead we must not pray because they are either damned or blessed if damned our prayers are fruitlesse if blessed needlesse IX The object against which we pray are Gods open enemies We ought not presently to pray for their eternal destruction but we are to beseech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they will not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discern those who sinne to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firm confidence and a constant purpose of repentance XI External gestures decently used availe much both to excite and to testifie the devotion of our souls So much of the parts and of that forme whereby God will be worshipped of us the outward helps follow whereof be Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousnes of the flesh may be subdued and God with the greater fervencie may be called upon The RULES I. Fasting is either forced or voluntary That is the poore mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we defined II. Ecclesiastical fasting is private or publique III. Private is that which one enjoyns to himself or his family for some private causes Examples are Job 1.12 2 Sam. 3.36 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa 58.6 c. Joel 2.12 VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certain times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious Promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow of Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is onely a help thereto III. A particular Vow is considered in its efficient matter forme and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgement and reason 2. Who are not masters of themselves but are subject either to Parents or Husbands Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The forme consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankefulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God something by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to him as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshipping God to which are contrary the intermission of it and false worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping God not commanded is called Wil-worship to wit a worship devised by mans brain Paul opposeth this kinde of worshipping God to Christian Liberty Col. 2.20 21 22 23. Therefore if you be dead with Christ you are freed from the rudiments of this world Why as though living in the world are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed
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
Sabbath be not wantonly abused Neh. 13.15 c. The same also must so moderate the strict observation of that day when need requires tha there be regard had to Charity by the example of the Macchabees Mac. 2.41 and Constantine the Great who in extreme necessity permitted Husbandmen to follow their Country-work XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will-worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessitie Col. 2.16 Let no man condemn you in meats and drinks or in respect of a Holy-day or of a New-Moone or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neglected when no regard is had of it or in some respect when it is spent meerely by ceasing from our own workes and consequently in idlenesse omitting those works for which the Sabbath was made of these in the seventh Rule or these works are performed but perfunctoriously and without any inward mental devotion which kind of Sabbath is deservedly called hypocritical See Isa 1.13 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sinnes 3. In idolatrous workes Such a prophanation is a most grievous sinne Exod. 31. 13 14. Numb 15.35 Neh. 13.16 Jer. 17.27 CHAP. VIII Of the Vertues in general belonging to the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues and workes of the second Table Of which Worship we are to speake generally and particularly To the mediate Worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himselfe or towards his neighbour towards himself is whereby each faithful man next to God loves himselfe seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph. 5.29 No man ever hated his own flesh but rather cherisheth it Phil. 2.12 Work out your own salvation with feare and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebel against God and run headlong to their own ruine but the sinne of self-love is found in them who being too much drunke with love of themselves not onely despise their neighbour in respect of themselves but also love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Rev. 12.11 And they loved not their lives unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I. The efficient cause of this love is God the Father in the Sonne through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or roote is Faith woring by love Gal. 5.6 III. The matter or object of it is our neighbour that is every one to whom we owe duty or aid Luke 10.36 37. IV. But chiefly we must love those that are of the houshould of Faith Gal. 6.10 For we are tyed to them both in a natural and a spiritual tye Eph. 4.1 2 V. Nor in this case must we exclude our enemies For this Charity is commended particularly to us Exod. 22.4 5. If thou seest thy enemies Oxe or Asse go astray c. Prov. 25.21 if thy enemie be hungry give him bread to eat c. See Rom. 12.14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and the unjust Mat. 5.48 even giving his Son to us his enemies Rom. 5.8 VI. The forme of Charity towards our neighbour consisteth in the proportion of Charity towards our selves Lev. 19.18 Thou shalt love thy neighbour as thy selfe VII The end is to witnesse our love towards God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyar for if he loves not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh. 4.7 Whosoever loveth is born of God v. 12. if we love one another God dwels in us To Charity are contrary 1. The want and neglect of it 2. Hypocritical Charity 3. The unjust hatred of our neighbour 4. Inordinate Charity whereby we love one more then is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speake with the tongue of men and Angels and have not Charity I am a sounding brasse and tinkling Cymbal Of the second Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say to them depart in peace be warmed and filled notwithstanding ye give not those things that be needful for the body what doeth it profit Of the third 1 Joh. 3.13 Whosoever hateth his brother is a murtherer Of the fourth God himself 1 Sam. 2.30 Thou hast honoured thy sonnes more then me Mar. 10.37 He that loveth Father or Mother more then me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal 139.21 Do not I hate them O Lord that hate thee Secondly when they draw us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any one by exhorting admonishing comforting and helping This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8.16 it is called also duty and as it is exhibited to strangers hospitality this is recommended to us Isa 16.3 4. Rom. 16.2 3. 3 Joh. 8. Heb. 13.2 To this is opposite Inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling-block before a blind man or should raile against a deafe man Examples of inhumanity are in the Edomites and such like adding affliction to the afflicted Jewes Amos 1. 2. In the Levite and Priest that passed by the man halfe dead To be surety for any man unadvisedly is an unseasonable humanity Prov. 6.1 11.15 or to give almes to every one without regard had of their worth 2 Thes 3.10 Benevolence or favour is whereby we so incline to the good and weal
have relation either to our neighbour or to our selves To our neighbour are referred Justice and Benevolence The Justice belonging to this is commutative whereby we deal so with our neighbour that neither he nor our selves receive any wrong 1 Thess 4.6 Let no man oppresse or circumvent his brother in businesse for the Lord is the revenger of all such c. To Justice is opposite Injustice which in this Precept is called Theft Theft is when one makes another mans goods his own without the owners knowledge or consent The RULES I. Theft is diversly committed if either we look upon the manner or the object II. As for the manner Theft is committed either directly or indirectly Directly by taking away another mans goods privately or without the owners knowledge a or by open violence without the owners consent though not without his knowledge b Indirectly theft is committed either in deeds or in words In deeds when the thing found is not restored c or when it is parted among thieves d in words when in the Courts of Justice Lawyers and Judges either pronounce an unjust Sentence or pervert Justice and Law e a An example of private theft is in Micha the Ephraimite who without his mothers knowledge took away eleven hundred shekels of silver Iudg. 17.2 b They that commit theft with open violence are called robbers whether they be souldiers or others Luk. 3.14 But the souldiers asked Iohn saying And what shall we do and he said strike no man neither oppresse any man but be content with your wages c Deut. 22.1 Thou shalt not see thy brothers oxe or his sheep go astray and bide thy self from them thou shalt in any case bring them again to thy brother d Prov. 29.24 Whosoever is partaker with a thiefe hateth his own soule e Isa 1.23 Thy Princes are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow c. III. As for the object theft is committed either in persons a or in things whither private or publique hither may be reduced the perfidious administring of the publique goods in a Common-wealth b or in the Church and things consecrated to God c the removing of bounds or land-marks d the fraudulent detaining of the hirelings wages e a Such kind of theft is called plagium in Latine See 1 Tim. 1.10 b 1 Cor. 4.2 It is required of a Steward that he be found faithful c This theft is called sacriledge Prov. 20.25 It is a snare to the man who devoureth that which is holy An example of this is in Achan Jos 7. and in Judas Joh. 12.6 d Prov. 22.28 Remove not the ancient bounds which thy Fathers have set e Jam. 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept back by fraud cryeth Commutative Justice according to the variety of bargains and contracts is threefold for either it is exercised in things to be bought and sold or in things to be used or in things to be kept Justice in buying and selling is which observeth the equality of things and of their price To this is opposite injustice which is practised 1. In things not vendible a 2. In things vendible and here the seller offends when he sels things corrupted for sound b using false weights and measures c raising the price of things when there is no need d by forestalling the Markets to set up monopolies e but the buyer offends either by crafty seising upon the thing sold f or by not paying g a Act. 8.20 Thy mony perish with thee who thinkest the gift of God may be obtained with mony saith Peter to Simon Magus therefore they are not followers of Simon Peter but of Simon Magus who make Merchandise of holy things like to these are they who sell Law and justice and offices and such like b as when chaffe or such like trash is mingled with wheat and water with wine Amos 8.6 That we may sell the refuse of the wheat c Deut. 25.13 Thou shalt not have in thy bag divers weights Amos 8.5 Making the Ephah small and the Shekel great and falsifying the ballances by deceit d Amos 8.6 That they may buy the poore for silver e These are like wanton sheep who when they are filled tread the remaining sodder under their feet Ezek. 34.18 f Prov. 20 14. It is naught saith the buyer but when he is gone he praiseth himselfe g Psal 37.21 The wicked borroweth and payeth not againe Justice in the use of things is when in letting and hiring the use or fruit is equal to the profit In such a contract let the rule prevaile 2 Cor. 8.13 Not that other men be eased and you burdened but by an equality To this is opposite injustice both in the letter and hyrer the letter offends in demanding the price of that which he ought to let freely a or in asking too great a price b or requiring the thing let sooner then he should c the hirer offends in denying to give the just price in not restoring the thing hired whole again and at the due time or in circumventing his creditor by dissembling or concealing his own debts d a God of old forbade the Jewes to exact a price of their brethren Exod. 22.25 So Christ Luke 6.35 Lend looking for nothing again Which rule is then in force when our neighbours estate is so meane that he is not able to pay b 2 Cor. 8.13 Not that others may be eased and you burthened and on the contrary c Experience witnesseth how hurtful this kind of injustice is d Hither belongs the sin of stellionate or couzenage when one sels or pawns that which is already pawned or mortgaged to another Here fitly we may speake of Usury which is the fruit that the thing Let or lent brings in to the letter or lender The RULES I. Vsurie is either lawful or satisfactorie or unlawful and onely gainful or lucratorie II. Lawful is known by the object end and manner thereof III. The object of usurie is man so well to passe in his estate as that he is able to recompence in some measure his creditor IV. The end is a respect to a mans own gaine and the helpe of his neighbour V. The manner is that the lender may be moved with charity and the borrower with justice honesty to acknowledge the good turn received and his thankfulnesse by retribution VI. If these conditions be observed Vsurie cannot be reproved That Usury of it self and simply is not unlawful is apparent 1. Because if it were simply unlawful God had not suffered the Jewes to take use of strangers Deut. 23.20 2. Because if Lands Houses Horses and such like may be let for benefit why may may not mony also 'T is true that God would not have Use raised upon the fruits of the Land of Canaan but that was a part of the Ceremonial Law so he would not have
the Lands thereof sold but to return to the owners Lev. 25.23 VII Vnlawful Vsury is which is practised on the poore or for gain meerly having no regard to charity and equity This Usurie is called by the Hebrewes Neshech from biting or knowing and it is most severely forbid Exod. 22.25 If thou lend mony to any of my people that is poore by thee thou shalt not be to him as an userer nor shalt thou lay upon him usurie Psal 15.5 Who hath not lent his mony upon usurie Ezek. 18.8 He hath not given forth upon usury neither hath he taken any increase Luke 6.35 Lend looking for nothing again Justice in the custodie of things is whereby equity is observed in remanding and restoring of Pawnes or pledges Exod. 22.7 If a man shall deliver to his neighbour mony or stuffe to keep and it be stollen out of the mans house if the thiefe be found let him pay double if the thiefe be not found then the master of the house shall be brought unto the Judges to see whether he hath not put his hand to his neighbours goods The same Law followes v. 10 11. concerning the Asse Oxe and small Cattle he that receives a Pawne let him take heed he do not receive one of a poor body or retain that pawn which the poor man cannot be without Exod. 22.26 If thou take thy neighbours raiment to pledge thou shalt deliver it to him by that the Sun goeth down for that is his covering onely Deut. 24.6 No man shall take the nether or upper Milstone to pledge for he taketh a mans life to pledge and verse 10. When thou doest lend thy brother any thing thou shalt not go into his house to fetch his pledge thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledge abroad to thee Ezek. 18.7 And hath not oppressed any but hath restored to the debtor his pledge So much of Justice Beneficence is whereby we help our neighbour with our meanes freely This vertue is called liberality in lesser gifts in greater magnificence in relation to the poore almes to banished men and strangers hospitality To this the Scripture invites us 1. By command Luke 6.30 2. By the example of holy men yea of God himselfe who is the fountain of all goodnesse Luke 6.36 Be you merciful as your Father is merciful 3. By most sweet promises Luke 6.38 Give and it shall be given to you c. Especially by promising life eternal Mat. 25.34 35. Come ye blessed of my Father c. I was hungry and ye gave me food c. To this is opposite the neglect of bounty as also basenesse hard-heartednesse and unseasonable bounty See above cap. 8. So much of Vertues as they have reference to others the vertues which have respect to our selves are Contentation Parsimonie and Industry ἀυτάÏχεια or Contentation is a Vertue whereby man contents himselfe with his own condition and with the estate which he hath justly got 1 Tim. 6.6 Godlinesse is great gain with contentment To this is opposite unbelieving care concerning the sustaining of this life a covetousnesse b and a loathing of ones present condition c a This is excellently refuted by that famous Sermon of Christs Mat. 6.25 c. b Covetousnesse is far worse then excessive care for a covetous man the more he hath the more he desires therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of mony is to be avoided 1. Bcause it is forbid by Christ Luke 12.15 Beware of covetousnesse 2. Because it is idolatry Mat. 6.24 Col. 3.5 Eph. 5.5 3. Because it is the root of all evil 1 Tim. 6.10 c Jude v. 16. These are murmurers complainers But Paul knew how to want and how to abound Phil. 4.12 Parsimonie or frugality is a vertue whereby we so moderate our expences that we spend not but what is needful and reserve the remainder for future uses We must aime at this 1. Because commanded Joh. 6.12 Gather up the fragments that remain that nothing be lost 2. Because it is a remedy against poverty and a meanes to exercise our bounty To this are opposite too much sparing and profusenesse Industry or love of labour or the care of getting means honestly is a Vertue whereby one gets an estate by honest labours that he may be the better enabled to live comfortably to himselfe and to others This was enjoyned in Paradise Gen. 3.19 the same is commanded by Paul Eph. 4.28 He that stole let him steale no more but rather let him labour working with his hands the thing that is good that he may have to give to him that needeth To this are opposite Idlenesse and a disordered life dishonest wayes of gaining Usury Dice Mercenarie souldiery and other wayes of getting wealth by right and wrong See what is said of the idle Prov. 6.1 12.11 Eccl. 4.1 2. The rest appeares out of what is said before CHAP. XIII Of the Vertues and Workes belonging to the ninth Commandment HAving spoken of our duty towards our own and neighbours estate now followes that we speak of our duty towards our own and neighbours fame in the ninth precept The summe whereof is that we preserve our own and neighbours fame and good name This precept is negative and Synecdochical for under the phrase of false witnesse is understood every thing whereby our own and neighbours fame or estimation is hurt hence is collected an affirmative precept That we study to preserve our own and our neighbours fame The vertues of this precept are also twofold some have relation to our neighbour some to our selves those which have respect to our neighbour are truth and sincerity Truth is a vertue whereby we are bent to know those things that be true and to utt r or signifie the things known as they are Zach. 8.16 Ephes 4.25 Let every man speak truth to his neighbour To these in the defect are opposite the neglect of truth a and naughty dissembling b but in the excesse lying c and false witnesse d a Psa 58.5 Their poyson is like the poyson of a Serpent like the deafe Adder that stoppeth his eares b Not every dissimulation is culpable for we are not forced still to speak the truth as shall appeare in what followes but that dissimulation is understood when we conceale the truth to the prejudice of Gods glory and of our neighbour c A lye is when a false thing is signifyed by words or deeds with a purpose to deceive By this definition it appears 1. That Schemes Metaphors Allegories and such like are not lies seeing the truth of them depends not from fictions but from the similitude they have with true things the same reason is of Ironies which are used not to deceive but to instruct such were used by Elijah 1 King 18. and by Micaiah 1 King 22. 2. That it is one