into everlasting fire prepared for the Devil and his Angels XV. The execution of the Iudgement will presently follow upon the pronouncing of the sentence So that the wicked in the presence of the godly shall be carried away to Hell but the godly being caught up to meet Christ they shall with him enter into life eternal Mat. 25 ult 1 Thes. 4 17. XVI The end of the last Iudgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last judgement shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Oliver and that Christ shall descend no lower than to that part of the ayr in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last judgment but of a temporary judgement to be inflicted on the Enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgement this will be the meaning As the Enemies of Iehosaphat and of the Jews were slain in the fight of Ierusalem so likewise shall the Infidels be judged and thrown down to Hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19.28 the Martyrs Rev. 20.4 yea all the Faithfull 1 Cor. 6.2 3. shall judge the World and the Devils Not that Christ will share with the Saints the honour of Judicature but that they shall approve of the sentence shall pâ—aise the wisdome and justice of the celestial Judge CHAP. XXXVI Of the end of the world and life eternal the Consequents of the Iudgement THere are two consequents of the last Judgement to wit the end of the World and Life eternal The end of the World is the destruction of this visible Universe after the wicked are thrust down to Hell and the godly elevated into the Heaven of the blessed The RULES I. This is called the consummation of the World Mat. 24 3. and 28. â—â— II. The efficient cause of this consummation shall be God for it belongs to the same power to create and to destroy the world III. The matter iâ— this visible world heaven and earth and the things therein contained Peter expresly names the heavens and the elements with the earth and its contents 2 Pet. 3.10 11 12. IV Neither Helâ— nor the Heaven of the blessed shall be destroyed Foâ— there the wâ—â—ked shal be eternally tortured and here the godly for ever glorifiâ—d V. Concerning the form of this consummation it is demanded 1. Whether it shall be mediate or immediate 2. In the substance or qualities onely VI. Peter answers the first question saying God will destroy it by fire 2 Pet. 3.6 7. The woâ—ld that then was perishâ—d by water being overflowâ—d but the heavens the eaâ—th which are nâ—w by the same word are kept in stoâ—e reserved unto fiâ—e c and v. 10 The heavenâ— shall pass away with a great nâ—ise and the elementâ— shall 〈◊〉 with fervent heat the earth also and works therein shall be burned up and v. â—2 The heavens being on fire shall be dissolved and the elements shall melt with fervent heat But what kinde of fire thiâ— shall be he onely know who is himself 〈◊〉 coâ—suming fire VII Concerning the other question there be divers opinions For some will have this world deâ—troyed in its substance others in its qualities onely They who think it shall be destroyed only in qualitie by this word consumation mean a purgâ—ng and instauration Being moved â— By testimonies Rom. 8 19 20 21 22. For the earnest expectation of the creaâ—ure waiâ—eth for the manifestation of â—he sons of God For the câ—eature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberâ—y of the sons of God For we know that the whoâ—â— creaâ—ion groaneth and traveleth in pain together untill now 1 Cor. 7.31 The fashion oâ— figure of this world passeth away 2 Pet. 3.13 But we 〈◊〉 for new heaâ—ns a new earth according to promise Rev. 2â— â— â—hâ—n I saw a new heaven a new earth II. By reasons 1. In the deluge the earth was not destroyed in iâ—s substance 2. Because man shall not be changed in his substance but in his qualities But they who are of the contrary opinion I. Rely on these Scriptures Psa 102.26 27. Heb. 1.11 They shall perish but thou dost remain they all shall wax old as doth a garment and thou shalt change them as a vesture c. Isa. 51. 6. Lift up your eyes to heaven and behold the earth below the Heavens shall vanish as smoak and the earth shall wax old as a garment Matth. 24.35 Heaven and earth shall pass away but my words shall not pass away 2 Pet. 3 7. But the Heavens and the Earth which now are by the same word are laid up in store and reserved for fiâ—e c. and verse 10. The Heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth and all therein shall be burned and v. 12. The Heavens being on fire shall be dissolved and the Elements shall melt c. Rev. 21.1 The first Heaven and the first Earth passed away and there was no more Sea II. Reasons 1. Because this visible world was made for man to sojourn in whilest he was a traveller but when his journey is ended and he in Heaven there will be no more need of this world 2. Because this stands with the order of things For seeing eternity belongs to God who is without beginning ending but to Spirits aevum which is that duration that hath beginning but wants ending to Physical things time is ascribed consisting both of beginning and ending To the former objections thus they answer The place of Rom. 8.19 20 21 22. is not meant of the restauration of this world but of its freedome from vanity to which it is subject which vanity consists in this that most men do most wickedly abuse the service of the creatures hence by Prosopopoeia or fiction of the person they are said to desire liberty The place in 1 Cor. 7.31 teacheth rather the contrary to wit that this world shall not remain although in that place mention is not made of the world it self so much as worldly things to wit riches pleasures and such like They teach that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the elect shall inhabite in their heavenly countrey For there is nothing more frequent than that allegory whereby the heaven of â—he blessed is likened sometimes
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
fact than of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the world the Heaven the Elements have antiquity yet are not the Church Not always because the Church hath not been alwayes ancient there was a time when she was new true antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith than to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not naturall to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enâ—er in at the narrow gate Luke 12 32 Fear not little flock 5 The successions of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine than of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peter 's inheritance who have not Peter 's Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be attributed to the Church alone for there is union also among Devils Mat. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth The ninth is efficacie of Doctrine this also answers the sixth our Notes too but it agrees no wayes to the Roman Church 10. Holiness of life in the first Authors and Planters of Religion Now this Holiness is either inward or outward if inward 't is not a mark of the visible Church He is a true Iew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 If outward it is false for Satan can transforme himself into an Angell of light 2 Cor. 11.14 Therefore the Church is to be judged by her Doctrine not by the life of her Doctors Mat. 23.3 Whatsoever they hid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesy But the gifts of Miracles and Prophesy were extraordinary given to confiâ—m the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles makes no promises of other miracles and prophesy But they rather make this â—ragging of miracles and prophesy a â—oâ—e of the Antichrist on Church 2 Thes. 2 9 Rev. 13 13. And Châ—ist himself saith that He will not know such Mat. 7.12 13. The thirteenth Noâ—e is the confession of adversaries as Heathens Iews c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by their want nothing is diminished 14. The fourteenth is the unhappy and of those who have opposed the Church 15. The fifteenth is the happiness of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note For â—f such man knoweth not either â—ove or hatred Ec. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16 20. Verily verily I say unto you ye shall weep and lament but the world shall rejoyce CHAP. XXVI of the outward Administration of the Church HItherto of the nature of the Church now follows its Administration which is either ordinary or extraordinary the ordinary is publike or private the pblike is ecclesiastical or poblitique the eccelesiastical is that which handleth spiritual things This is either proper to publike persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to leadâ— about a Sister a wife as well as the rest of the Apostles and brethren of the Lord and Câ—phas 1 Tim. 3.2 A Bishop must be without reproâ—f the Husband of one wife and v. â— One that ruleth well his owne house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a New government in the Church or else to repair the old government when it was decayed Such were the Prophets in the Old Testament But in the New Iohn Baptist Christ the Apostles Prophets that is such as were furnished with gifts of interpreting Scripture Evangelists that were the companions of the Apostles and supplied their rooms in their absence Pastors to rule and teach the Church and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessity required them which being taken away the ordinary Ministry succeeded Ordinary Ministers are they who be furnished with ordinary gifts and â—n ordinary calling And these are Pastors and Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacrament to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in
who acknowledge his passive obedience only satisfactory and meritorious say that his active obedience makes toward our Redemption and Salvation but only as a necessary help or the cause without which Salvation could not be obtained for say they this active obedience is required for two causes First by the right of Creation Secondly that his Sacrifice might be acceptable to God and that he might be a holy High-Priest But the first branch of this opinion is false for Christ is not in this to be compared with other men for as the Son of God was made man a creature for us not for himself so he was made subject to the law not for himself but for us The later branch confounds his holines or innocency with his obedience or actual justice which differ as much as the habit privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it â—s also a part of his satisfaction and merit for if Adams actual disobedience was the meritoâ—ious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we wâ—ll say that the first Adam was more powerfull to damn us then the second was to save us II. The Fathers command which â—hrist obeyed was special and general special in respect of the end that he should obey not for him self but for us But general in respect of the object for he was subject to the same Law which was prescribed to us in all things which the Law enjoyned us to They who onely make Christ passive obedâ—ence meritorious pretend that it was performed so onely by a special command from the Father that he should dy for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedome from damnation in the former sence the perfect Iustice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privativeâ—y and another thing positively To speak properly there is no other caus of eternal Life but perfect justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evill neither is freedome from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sence Christ promiseth that he will give his flesh for the life of the world Ioh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffred in vain 2 If Christ obeyed for us then we need not yeeld obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his sufferings was our delivery from evil but the end of justice is the procuring of right to eternal life The latter Argument against the merit â—f active obedience is such a one as Socinius frames against the merit of passive obedience if quoth he Christ died in our stead then we need not â—ie But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a â—eavâ—nly so there is one obedience of Christ another of man that was perfect justice which he performed in our stead to purchase lâ—fe for us but this is imperfect and is performed to shâ—w our gratitude for our redemption IV. The active Iustice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask by what type it was shadâ—wed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow ouâ— Christs righteousness Hence we read that not onely were the filthy garments of Iosuah taken off from him in signe of our sins removed fâ—om us but that new garments were put upon him and a mitter or crown set upon his head Zach. 3.4 5. So much of Christ satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie is full of examples and tels us of whole nighâ—s that Christ spent in prayer but he performed this office chiefly in the time of his Passion Ioh. 17. and Hâ—b 5.7 Who in the dayes of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Intercessiâ—n who seek other Mediators of Intercession as they call them besides him The Pontâ—ficians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lâ—sse sacriledge to ascribe his Inâ—ercession to the secondary Intercessors then to impart his sacrifice to Subordinate Priests and whereas they feâ—gn that the Saints profit us not by their intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they feign that by their merits as it were by an auxiliary aid our sins are purged the defect of Christs passion suppliâ—d Hitherto of his Priestly office His Regal office he administred in the state of his his Humiliation in gathering together a Church by his word and Spirit so that in it their appeared no sign of Regal Majesty The RULE I. In vain do the Iews dream of the Messiah's corporal and earthly Kingdome Isa. 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Is. 53.2 3 But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shal see him there shal be no form that we should desire him he is despised and rejected of men he is a man full of sorrowes and hath experience of infirmities We hide as it were our faces from him he was despised and we esteemed him not Zac. 9.9 Behoâ—d thy King commeth unto thee he is just and having salvation
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and