the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
larger extent then the word person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat ratâ—onal and differing by incommunicable properties from another yet the Apostle Heb. 1.3 useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner onely of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insuffiâ—iency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the water and ver 26 Let us make man Gen. 3 22. c. Behold the man is become as one of us Psal. 33.6 By the word of the Lord the heavenâ— were made and by thâ— breath of his mouth all the host thereof 2. Sam. 23.2 The Spirit of the Lord spake in me his word was in my tongue Esay 6 3. holy holy holy Lord of host Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian minds IV. But there are cleerer Testimonies in the New Testament Matth. 3.16 And the heavens were opened to him to wit to Christ And he saw the Holy Ghâ—st descending and coming upon him and ver 17 And behold a voice came from heaven saying This is my bâ—loved Son in whom I am weâ— pleased Matth. 28 19 Baptise them in the name of the Father Son and Holy Ghost â—oh 4.16 I will ask the Father and he will send you anoâ—her Comfoâ—ter and 15 26 â—hen thâ— Comforter shall câ—me wâ—om I will send to you from the Father 2. Coâ— 13.14 The Grace of our Lord Ieâ—us Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh 5.7 There are three which bear witness in heaven the Father the word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their works 4. From their Divine Honours 1. The Diety of the Son is proved I. From his Divine Names In the old Testament The Aâ—gel of the covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his incarnation was the Son of God is every where called Iehovah and God Gen. 16.13 18 1. 32 1.9 which place may be compared with Hosea 12.6 Ex. 3.15 Ios. 6.2 Zac. 2 1â— 3.1 2. But for the Testimonies of the New Testament they are very clear Joh. 1. ver 1 And the word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Iesus Christ. Joh 20 31. but these things are written that you may believe that Iesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.31 The mighty God Such phrases are frequent in the Revelation II. From the Divine Properties and 1. From Eternity Joh 8.58 Before Abraham was I am Rev 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2. ver 24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5. ver 19. Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power III. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake IV. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his Name Matth. 28.19 at his Name eveâ—y knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved I. From his name God Act. 5.3 Then Peter said Ananias why hath Sathan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God II. From his Properties and 1 From his Eternity Gen. 1.2 The Spirit moved upon the waters 2 From his Omnipresence Psal. 139.7 Whither shall I go from thy Spirit 3 From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 3. From his Omnipotency Which is known by his works III. From his Divine works and 1 From the Creation of all things Gen. 12. Psal. 33.6 Job 26.13 and 33.4 2 From the conservation of all things Gen. 1.2 He moved on the waters a simile taken from a Hâ—n siting on her Chickens and cherishing them 3 From sending and anointing of Christ. Eâ—y 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1. Cor. 12.4 There 〈◊〉 divers gifts but the same Spirit IV. From his Divine Honours 1. We must believe in him accordâ—ng to the Creed 2. We must baptize in his Name Matth. 28.19 To him we must direct our prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the anticiâ—nt Churcâ— was wont to sing Thou sevenfold Spirit in respect of gifts V The difference of the persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and Holy Ghost the third person they differ in properties because the Father is from himself not only by reason of his essence but also of his personality The
Son is from the Father the Holy Ghost is from the Father the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The Trinity of the Persons takes not away the unity of the essence for there are three persons but one God Deut. 6.4 Hearken Israel the Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son VIII The unity of the three persons in the Trinity consisteth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the identity of substance 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In equality 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coherence or cohabitation IX The identity of substance is by which the three persons being co-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in general THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal those are essentials which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God As understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity Such are Predestination Creation and the like which have relation to Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Son and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of Redemption But the Holy Ghost is called the Sanctâ—fier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the persons This axiome follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the effect it self which is produced Gods operations which have reference to outward objects are either immanent internal or transient external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the decrees of God are such kind of operations so far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin Gods very essence II Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Diâ—vine essence and as in God essence and actual being are not different so in him wil and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is â—alled the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine Will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
Person but these to either Nature Therefore I may truly say God is man man is God but not likewise the Deity is the Humanity or the Humanity the Deity for even in natural things there is this difference many things are opposite in the abstract which in the concrete are but diverse or subordinate for we say rightly that is corporeal which is animate and something corporeal is animate but we cannot say that the soul is the body or that the body is the soul so all Christ is every where but not all of Christ or both Natures VIII The excellency of Christ 's humane nature consisteth partly in those gifts which proceed from the grace of union and partly in the honour of adoration IX Among his gifts we are chiefly to consider his Knowledge and Power X Although that eternal knowledge which is an essential property of the Divine nature is not transfused into the Humane nature yet in this humane nature there is a threefold knowledge to wit a donative an infused and an experimental XI The donative called also the Knowledge of the blessed is that whereby the humane nature being most neerly united to the Divine essence seeth the same though it cannot comprehend it For a finite thing cannot comprehend an infinite it seeth God all but not altogether or totally XII The infused knowledge is that whereby Christ being anointed by the holy Ghost knoweth all heavenly things which otherwise cannot be seen but by the light of grace XIII The experimental knowledge is that by which Christ knows the things that are intelligible by the light of nature conceiving the effects out of their causes and the causes out of their effects XIV Albeit both in his donative and infused knowledge he excelleth Angels and Men yet this differs from his eternal omniscience XV. Ignorance is opposite to his experimental knowledge which ignorance is attributed to Christ for in this kind of knowledge he is said to increase Luk. 2.25 XVI Such is the power of his humane nature that in this also it is superior to men and Angels for it received an instrumental power to work miracles but the principal or omnipotent power was reserved for the Word which maketh use of the humane nature as of an instrument XVII The adoration of the humane nature is an honour that follows upon the Personal union yet this adoration is not of the flesh as flesh nor of the creature but of God in the created flesh XVIII The third thing that followes upon the Hypostatical union is the meeting of both natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfections in which these foure things are considerable 1. The worker Christ himself 2. The principles by which he works to wit the two Natures 3. The force or enargie or the twofold action according to the twofold nature 4. The external work it self in which those actions are united This is made clear by the â—â—mâ—ly of a Fiery sword in which 1. We see the unity of the Sword 2. The two principles of working to wit the Sword and the fire 3 Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born and brought forth to light Luc. 2 6 7. So it was that while they were there the dayes were accomplished that she should be delivered and she brought forth her first-borne Son The RULES I. We firmly believe Christs nativity against the Iews The confirmation is twofold The fiâ—st out of the Prophets because the places in which he should be born educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to be borne in Bethlehem Mich. 5.2 to be educated in Nazaâ—eth Esa. 11.1 and to enter Ierusalem while the second Temple stood Zach. 9.9 Hag. 2.7 9. and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Ierusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Iudah the Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luk's Evangelical History conceâ—ning Christ his nativity with the prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedegree Ier. 23.5 of the Virgin his mother Esa. 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II The Nativity to speak properly is not of the humanity but of the man Christ not of the nature but of the person III. There be two generations of the Son the one eternal to wit of the Father the other temporall namely of the Virgin his mother There be also two filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not onely the Mother of Christ with the Nestorians but also the mother of God VI. The Nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the womb Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Mari's Viâ—ginity affirme that Christ was born of Maâ—y without pain the womb being shut Now although we leave it as a thing doubtful whether Mari's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain terms the Law is applied to her which requireth That every male which opens the womb shall be holy to the Lord Luc. 2.23 Neither doth Mari's Virginity consist in this that her womb was not opened in her Child-birth but in this that she was known of man VII We believe also that Mary continued a Virgin after her child-birth For her marriage with Joseph did not consist in the generation of children but in her education holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mari's first begotten Son In Scripture Christ is called the first born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2 In respect of election dignity whereby he is the first-born amongst brethren Rom. 8.29 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not onely called first-born whom other brothers do follow but he also who is born before others although he
for the worâ— wrought the force is in Gods promise rather than in the prayer VII The Object to which prayer is directed is the whole Trinity yet so that 〈◊〉 the persons conjunctly or either of them sâ—â—verally is called upon That the Father is to be called upon is not doubted The Son is called upon by Sâ—epher Act 7.59 yea all the Angels worship him Heb 1.6 The Holy Ghost is called upon with the Father and Son by Iohn Rev. 1. â— 5. And that Angelicâ— hymne Holy holy hoâ—â— c. Isa. 6.3 c. applied to the Son 〈◊〉 12.41 and to the hoâ—ly Ghost Act. 28 2â— 26 c. VIII The object for which we pray 〈◊〉 the living not the dead and such as sin 〈◊〉 not to death For God will not be intreated for those who sin unto death 1 Ioh. 5 16. For the dead we must not pray because they are either damnâ—â— or blessed if damneâ— our pâ—ayers are fruâ—â—les if blessed needlesâ— 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 besâ—ech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they wil not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discerne those who sin 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 firme confidence and a constant purpose of repentance XI External gestures decently used avail much both to excite and to testifie the devotion of our souls So much of the parts of that form whereby God wil be worshipped of us the outward helps follow whereof are Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousness of the flesh may be subdued and God with the greater fervency may be called upon The RULES I Fasting is either forced or voluntary That is the poor 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 define II. Ecclesiastical fasting is private or publique III. Private is that which one injoyns to himself or his family for some private causes Examples are Iob 1.5 2 Sam. 3.35 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 â— 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 certaine 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 ef Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is only a help thereto III. A particular Vow is considered in its efficient matter form and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgment and reason 2. Who are not Masters of themselves but are either subject to Parents or Husband Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The form 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 thankfulnesse 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 somthing 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 hâ—m 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 worshiping God to which are contrary the intermission of it and fals 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 of God not commanded is called Wil-worship to wit a worship devised by man's 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 fâ—om the ruâ—diments 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 a shâ—w of wisdome in wil-worshâ—p and humiliâ—y and nâ—glecting of the body not in any honour to the satisfying of the flâ—sh Such are those ceremonies-brought in by Popeâ—y in Baptisme c and their five Sacraments by them devised canonical hours beads and the Latine tongue in Prayer Fasts placed rather in choise of meats than in abstâ—nence chiefly Leâ— fast the Vows also of poverty Monkish obedience and Religious continency The Vow of poverty is impious for whereas man by Gods command should eat his bâ—ead in the sweat of his face by such voluntary poverty this command is sleighted No better is the Vow of obedience for by it man who is redeemed by the precious blood of Christ is made a slave to money and is drawn off from his lawful calling As for the Vow of Continency it is rash for it is a rare gift and by thâ—s Vow many under pretence of chastity are intangled in the snaâ—es of Satan The manner of Religious worship forbid by Gods Word is idolatry and worship of Saints Idolatry is whereby an Idol is made kept and religiously worshipped There be two kindes of Idolatry one is when that which is not God is accounted and worshipped for God
divine matters also and such as transcend all reason 4. After a divine manner and in a wonderfull harmony of circumstances in the same things rehearsed by different Writers 5. To the Glory of God alone and our salvation 6. With admirable efficacy both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolicall and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Originall and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of time but that of the Holy Ghosts is first in regard of Nature and efficacy VVe believe the Church but not for the Church but we believe the holy Ghost for himself The Churches Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the holy Ghost Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The â—wasive 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 â— 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 Ezra Nehemiah Esther 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 EEphesians Philippians and Colossians single To the Thessalonians and Timothy double to Titus Philemon and Hebrews single 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 Machabees 1 â— 3. of Baruch 1 The Prayer of Manasses The Epistle of Ieremiah The Additions to Daniel and Esther 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 Pâ—ety 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 furnâ—shed to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their one place to be regarded so no tradition is to be admitted as necessary to salvation except the Scripture The Romanists do not onely fight for popish Traditions but also equal them nay prefer them to the holy Scriptures 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 and 5.32 and 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 â—nto 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 Iudge of this interpretation is the Holy Ghost speaking in it Esay 59.29 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 oâ—d time by the will of man but holy mâ—n 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 Pâ—pe 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 mystery For example Hos. 11. ver 1. In these words When Israel was a child then I loved him and called my son out of Egypt I be sense is compounded for literally historically they are to be understood of the delivery of the Israelites out of Egypt but â—ypically and mystically of Christs calling out of Egypt Matth. 2. â—5 XIX The means to finde out the true sense of Scripture are Frequent prayers the knowledg of tongues the looking into the Fountains the consâ—deration of the scope argumentâ— the distincâ—ion of proper tâ—rms from figurative the logical analysis or nothing 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 suprem end of Divinity XXI Whereas then the cheif end and the cheif good are one and the same thing it is manifest that Christian Divinity only doth rightly teach us concerning the chief good XXII The subordinate end of Divinity in 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 by his Names and by his Properties The names of God are either taken from his essence as Iehova Iah
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
Christ did manifest it selfe 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 sending Iohn 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 Sacerdotall 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 cheifly 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 â—he punishment consisted only in his passive obedience and his perfect justice only 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 Chriâ—â—â— 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 transgressoâ—s 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. 18.5 Therefore we are said Analogicaly 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 his Satisfaction The reason because he did not suffer for himselfe in any thing but all for us II. Therefore those innumerable sufferings which Christ endured until his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ which 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 oweâ—h divers tuns of gold is an integral part of the paymenâ— although iâ—â—e but a smal sum in respect of the whole and principal 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. chapter to the Heb IV. The principal efficient cause of this passion was the holy Trinity the ministring causes were Christs enemies both Iews 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 sadnesse anxieties and tortures proceeding from the fiercenesse 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 wrestled 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 external sufferings were the tortures of his body which he endured in a manner in all his members senses for his head was torn with throns and beat with reeds his face was defiled with spittle and bruised with buffeting 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 Crosse his hands and feet being pierced with nailes and was hanged between Thieves his sinews were racked and his side was pierced with a lance XII The Cross 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. 21.23 XIII 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 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 other ways than the carcasses 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 soul 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 Acts 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 and very ridiculous from which their
oecumenical Kingdom 2 Sam 7.13 I will establish the throne of his Kingdom for ever Dan. 7.14 whose dominion is an everlasting dominion which shall not pass a way Luk 1.33 of his Kingdom there shall be no end The words of the Father to Christ do not oppose these sayings vntill I make thine enemies c. For the meaning is not that Christ after his last coming shall reign no more but it sheweth this at least that it shall come to pass that he shall subdue all his Enemies For that clause until and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that alwayes or never for example Gen. 28.15 I will not forsake thee until I have performed that which I spake to thee 2 Sam. 6.23 Michal had no child till the day of her death Matth. 1. 25. He knew her not untill she had brought forth her first begotten Son Matth. 28.20 Behold I am with you till the end of the World nor is this saying against us 1 Cor. 15.24 28. where it is affirmed That Christ will deliver up the Kingdome to his Father then shall the Son also himself be subject unto him that God may be al in all For in that place the delivering up of the Kingdome is not a laying down of Christs Regal office but by the Kingdome there is meant as commonly in Scripture the Church he wil then deliver the Kingdom to his Father when he shal present the whol Church to him therefore that subjection shal not abolish Christs Kingdome whereas Christ even as Mediator is subordinate to his father in glory so Christ shal be and shall remain our King that notwithstanding he will with us subject himself to the Father But you will say that already he is subject to the Father That is true indeed but not simply for nâ—w the Head with the Church is subjected yet not all the Church but then together with all the members of the Church and consequently all mystical Christ shall be subjected to the Father That finally God is said to be all in all it is not so to be understood as if he were not at this day all in all or that then he were onely to reign but but this is spoken after the Scripture phrase in which things are oftentimes said to be done when they are declared to be The meaning then is whereas in this World the Kingdom of God is annoyed and obscured by the Enemies thereof these Enemies being at last subdued it will be most apparent that the Kingdome will be Gods and his Christs CHAP. XX. Of the common Vocation to the state of Grace HItherto of Christ the Redeemer who is the efficient cause of the state of Grace Now follows the Vocation to the same This is either common to the elect reprobate or proper only to the elect The common calling is whereby all men are invited to the state of Grace and participation of Christ the Mediator This is also called the election of the whole people wheresoever Deut. 7.6 Thou art a holy people to the Lord thy God he hath chosen thee The RULES I. As election so vocation is either to an office or to salvation the latter is that which is here to be considered There is an example in Saul of Election and Vocation to an office 1 Sam. 10.24 Do you not see whâ—m the Lord hath chosen II. The efficient cause of this vocation is commonly the whole blessed Trinity but particularly Christ the Lord who as in the days of his ministration here on earth did immediately call sinners so he doth now by the means of his ministers Matth. 22.2 3. The kingdome of heaven is like unto a king who made a marriage for his son sent his servants who should call those that were invited to the wedding c. Mark 1.14 15. Iesus came to Galilee preaching the Gospel of God and saying the time is fulfilled and the kingdome of God is at hand Repent and believe the Gospel 2 Cor. 5.20 Therefore we are Ambassadours for Christ c. III. The matter of this vocation are not all men nor the elect onely but any of the race of mankinde That all are not called the whole History of the old Testament witnesseth for God at that time passing by other Nations called the people of Israel but in the time of the New Testament not all noâ— every one is called seeing that many never heard of Christ. And that the elect onely are not called the parable of Christ doth sufficiently witnes in which good and bad are invited many also are said to be called but few chosen Matt. 22 10 14 Now all sorts of men are called of what state condition age c. they be IV. The form of this vocation consisteth partly in the proffer of the benefit of Redemption and partly in the precept of accepting it 2. Cor 5.20 Therefore we are Ambassadors for Christ as though God did beseech you through us we pray in Christ stead that ye be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him V. The end of this is Gods glory and the salvation of the Elect now the glory of Gods mercy is seen in the elect obeying the vocation and the glory of his Iustice in the reprobate disobeying VI. Common vocation is principally for the Elect secondarily for the Reprobate VII Yet both are called seriously and without hypocrisie Of the Elect there is no doubt as for the reprobate although they are not called with any purpose in God to save â—hem yet they are called seriously and salvation is seriously promised to them on condition they will believe neither are they mocked in that they are deprived of the grace of faith but because voluntarily they fell from their originall grace and with a malicious purpose they dispise the means of salvation God notwithstanding may justly claim Faith of them and this right of claim which he hath he doth as justly use as any other creditor that their mouthes may be stoppâ—d and they made inexcusable and Gods justice may be vindicated therefore he doth not call them that he might mock them but that he might declare and make manifest his justice upon them VIII Therefore out of the common vocation we must not presently infer an election both because it is common to the Elect and Reprobate as also because it includes the condition of Faith Although a whole nation is said to be elected yet all in that natâ—on are not elected as the Jewish people are called an elect people and yet many of them were reprobates IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether yoâ— be in the Faith or
For that religion is onely true which agrees with Gods word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schools and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flâ—sh but he is a Iew which is one outwardly and Circumcision is that of the heart VIII Religion is to be taught not to be forced IX Religion may be defended by armes but not propagated by arms Examples of pious Kings the Macchbees Emperours as Constantine and Theodosius shew this X. Reformation of things amiss in Religion belong to the prince or Magistrate After the examples of Moses Ioshua David Asa Iehosaphat Hezekiah Iosiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it liâ—s upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehojadah Macchabees Apostles c. Sure if our Predecessors had staied for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of Vertues and Works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the form or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshipped in such manner as he hath prescribed to his Church This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshipped for God so in the second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the Second external is opposed to this worshâ—p The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshipping of Idols Of the making he saith Thou shalâ— not make to thy self any graven image or likeness c. which he illustrates by enumeration of particulars following to wit of any things in Heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two-wayes 1 by bowing to them 2. by worshipping of them The Confirmation contains a threatning and a promise both are illustrated from the nature of God from the object In the one he describes himselfe to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy of the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The RULES I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the spirit of Prayers Zach. 12.10 II. The impulsive cause on Gods part are his command Promise of being heard his majesty his goodnesse his benefits But on our part is our need which is gathered by the consideration of our wants calamities tentation and dangers c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petâ—tions the Confirmatâ—on and Conclusion The Prâ—face is this Our Faâ—her which art in heaven Set down to this end that ouâ— minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made ouâ— Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. To charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concerns Gods glory the first and chief whereof is Hallowed be thy Name to this the two latter is subordinate Thy kingdom come thy will be done on earth as it is in Heaven The latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the fourth 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 follows in these words For thine is the Kâ—ngdome the Power 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 unchangable 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
OAths what 358 how manifold ib c. of whom and how to be performed why to be kept 359 c. being offered their refusal 391. Obstinacie in evil 321. Opinion of wisdome 318. PArsimony 414. Patience 328. Pawns vide Pledges Peâ—fidiousnesse 420. Perjury 361 c. Perseverance of the Saints 274 Perseverance in sin 327 Persons of the Deity what 21 their trinity and unity 28 29 c. how Person and Subsistence differ 21 c. person of Christ how considered 1â—3 Pledges to be taken or restored 412 c. Polytheisme or multiplicity of gods 3â—3 Pratling 420. Self-praise 422. Prayer what 336. its parts ib. its impulsive causes ib the Lords prayer a perfect form ib c. for whom against whom we must pray 338. c. Externall gesture in prayer 339. Predestination what 38 39 c. whether absolute ib. the means of its execution 41. Priest of the old Law 99. The High-Priests ornaments ib c. Popish Priests 148. Presciâ—nce and Predetermination how different 43. Profusenesse 414. Promptitude in Gods service 321. Propitiatory 103 Providence of God eternal 33. actual 56 c. How it differs from Fate 57. How it useth sin 58 Prudence 318 c. REdemptions necessiâ—y by the Law Verity by the Gospel 90 Redeemer who 1â—9 Why God and Man 115 116 c. Regeneration diversly taken 270 Rejoycing in evill 377 True Religion what 329. c. Its Antiquity 331. If to be defended by Armes 333. The word Religion diversly taken 330. Reformation of Religion 333. If the Reformers were lawfully called 219 c Reliques vide Idols Worship Repentance 327 Good Report 423 Reprobation and its causes 43 c. Resurrection of the dead 291. c. Desire of Revenge 391 Reverence to Superiours 382 Rusticity 421 SAbbath its Sanctification 367. It s Profanation 371. Sacraments before the fall 68 Sacraments of the New Testament clerer than of the Old 185. c. Fâ—ve Popish Sacraments 187. Sacramental phrases 180 c. Sacraments how differing from the word 183 c. Sacraments of the Old and New Testament their difference 185 c. Union of the sign and thing in Sacraments 178. Signes in the Sacraments of four sorts 179 c. Sacrifices of the old Testament what and how many 103 c. The Masse contrary to Christs Sacrifice 148 231 c. Assurance of Salvation 274 276 c. Sanctification what 269 The causes of Sanctification 270. Sanctification of Gods name 355 Scripture or Word of God unwritten and written 3 c. Scriptures Divinity 5. It 's Authority ib. It 's Perfection 10. Translation 11. Meaning and sence 12 Scurrility 421 Carnal Security 326 Sedulity vide Diligence Self-sufficiency 413 Silence 420 Simplicity fained 419 Sinne what whence how manifold 72 c First Sin 74. Sin origâ—nal 77 〈◊〉 actual 23 Sâ—n against the Holy Ghost 84 Sincerity 417 Sloth 387 Sobriety 395 Soul of man its original 52. its immortality and faculties 55 Stars their creation and use 49 c. Spiritual Stupidity 356 Superstition 354 The Lords Supper 197 its difference from Baptism 201. The Cup to be given to the people 198. Tropes in the words of the holy Supper 182 200. THe Tabernacle Its parts 101 c. Temperance 394 Testament old and new vide Covenant Theft what and how manâ—fold 407 c Holy Times 105. c. Tree of Knowledge what 68 Truth 416 Tyranny 386 c. VIgilancie 396 c VVatchings superstitious ib. Unmercifulness 377 Voracity 395 A Vow what and how manifold 341 c. Usury lawful unlawful 411 c. WAr how lawful 392. c. VVatching vid. Vigilancie Wisdome 317 c False witnesse 416 c Word of God vide Scripture VVorks of God how manifold 3â— Good works what 312 if they justifie 265 c if performed by the irregenerate 79 and 315 how necessary to salvation 316. Christs works of mediation 117 126 130 c. works of supererogation 313 c. The World its end 301 The true worship of God 334 Ready Worship 321 Worship of â—dols 349 c. Adoration of the Host 351 Worshiping of Reliques 352. vide Idolatry VVill-worship 343 ZEal for the glory of God 256. The Anatomy of the Body of Divinity Divided into XIV TABLES TAB I. DIVINITY speaks of God as he is to be 1. Known Book I. 1. In himself in regard of 1. His Essence Chap. 1. p. 14. by his 1 Names p. 15. 2. Properties p. 16. 1. Incommunicable p. 17. Such are his 1. Simplicity 2. Infinity 2. Communicable in analogicall effects p. 18. As his 1. Life 2 Will. 3 Power 2. The Persons Chap. 2 p. 21. their 1. Number 1. Father 2. Son 3. Holy Ghost p. 22 23 proved 1. In General p. 23. 24. 2. Particularly proving the deity of the 1. Son p. 25 26. 2. Holy Ghost p. 26 27. 2. Difference p. 28. in respect of their 1. order 2. properties 3. manner of operation 3. Agreement p. 29. in the same 1 Essence 2. Equality Vnion or Cohabitation 2. In his works cap. 3. p. 30. which are 1. Essentiall Both referred to objects 2. Personall Both referred to objects 1. Inward 2. Outward p. 32. which are 1. Immanent Whereto belongs Gods Decrees p. 32 considered 1. Absolutely p. 33. 2. In reference to the Creatures 2. Transient of boâ—h See Tab II. 2. Worshipped Book 2. See the IX and following Table TAB II. The outward works of God are 1. Immanent his decree cap. 4. p. 38. 1. Of all things called his eternal providence 2 Of reasonable creatures 1 Angels 2 Men called Predestination p. 38. consisting of 1. Election p 39. 2. Râ—probation ibid. 2. Transient 1 The Creation in six dayes c. 5. p. 46. Chiefâ— 1. Angels p. 51. 2. Men. p. 52. 2. Actual Providence c. 6. p. 56. 1. General by which all things are preserved and governed 1. Good by effecting them p. 57. 2. Evil p. 58. by 1. Permitting 2. Directing 3. Determining them 2. Special which doth chiefly appear in The government of 1. Angels c. 7. p. 61 1. Good p. 62. 2. Evil. p. 63. 2. Men. See Tab. III. TAB III. Gods special Providence in governing man is considerable in respect of a fourfold estate of 1. Innocencie c. 8. p. 67. where 1. The Covenant of Works p. 68. confirmed by a double Sacrament the tree of 1. Life 2. Knowledge of good and evil 2. Mans happie condition in respect of his 1. Soul p. 69. 2. Bodie p. 71 3. Dominion over the inferior Creatures ibid. 2. Miserie which is in respect of 1. Offence or sin c. 9.10.11 Either 1. The disobedience of our fiâ—st Parents c 9. p 73 2. Derived from the fiâ—st which is 1. Original c. 10. p. 77. Whereof Free-will p. 82. 2. Actual c. 11. p 83. Where of the dâ—verse kinds of Actual Sin ibid. 2. Punâ—shment or those other miseries which follow sin c 12. p. 86. which is either 1. Temporal 2. Eternal And both either 1. Corporal 2. Spiritual