different men but also in one and the same man so that sometimes it is weaker sometimes stronger but so that it can never be utterly lost Isa. 42.3 He shall not break the bâ—used reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ the Author and finisher of our Faith CHAP. XXX of Iustification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared rightous and inheritors of life eternal The RULES I. Iustice in Scripture is either of the Cause or of the person Iustice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Iustice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Iustification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Pontificians will have it but in the sense it is taken in the Courts of justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa. 5.23 which justifie the wicked and take away the righteousnesse of the righteous Matth. 11.19 wisdome is justified by her children Lu. 7.29 when these things were heard all the people and the Publicans justified God Luk. 10.29 He willing to justifie himself III. The efficient cause of Iustification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 1. Cor. 6.11 But you are washed but you are sanctified but you are justified in name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause â—is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes. 2.8 you are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4.5 But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Iustification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following upon faith but not the causes of Iustification for they do not precede him that is to be justified but follow him that is justified Although this particle alone in so many letters and syllables is not found in Scripture yet it is expressâ—d by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyn'd with works yet it justifieth alone As the Sun is not in Heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ. The Papists grant that we are justified by faith but then they take faith here as a work Now faith in Scripture hath nothing ascribed to it but as it aprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by Christs merits then by faith for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sins and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected by God called and indowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is in the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer than these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeh righteousnesse without works Phil. 3.8.9 I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnes which is of God by faith This is chiefly seen in that antithesis whereby our sins are imputed to Christ and his justice imputed to us 2 Cor. 5 21. He made that he should be sinne for us who knew no sin that we might be made the righteousness of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one would be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithfull are to Christ their head Againe they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the Justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sinns and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV.
Reas. I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace and v. 28. Therefore we conclude that a man is justified by faith without the works of the Law chap. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merits and by works Gal. 2.21 If righteouâ—ness is of the Law then Christ died in vain 3. By faith and by works Rom 3.28 We conclude then that we are justified by faith without works 4 To be justified by imputed justice and by works Rom. 4.4 5 To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is couÌ„ted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God ver 23. They have all sinned and come short of the glory of God and v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that Catologue of works rehearsed cap. 1 2.3 to the Romans shall finde that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration Buâ— with neither of these arâ— we justified For beâ—fore regeneration 〈◊〉 works are meerly eviâ— and after imperfectâ— good XIX The effects of justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedom from sin not onely in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa. 53.4 c. Neither do divine chastisements come upon the Elect that they might by them satisfie God but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Voâ—ation are without repenâ—aâ—â—â— Rom. 11. â—9 XXII It is also one Therefore when the Saints who are justified pray for forgiveness of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Iustification before God is by faith Iustification before men is by works Of this see Iam 2.24 you see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 we conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faâ—th which worketh not by charity but here that faith which is true and lively Others say that man is justified by workâ— not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification followes Justification as the light followes the sun This is that free action of God which sets at liberty the faithful ingrafted into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovatino and conversion is either equivalent to vocation and the gift of faith or it signifieth newnesse of life when in the very act man dieth to sin and liveth to righteousness in the first sens it goeth before justification and is the cause thereof in the latter follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much dâ—ffer as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ. Hence he is called the Spirit of Sanctification Rom. 1.4 IV. The internal impulsive cause is Gods free bounty Tit. 3.4.5 But after the kindnesse and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes. 5.25 Christ loved his Church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation mâ—n is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes. 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse until the comming of our Lord Iesus Christ. X. The form is expressed in two acts in the aversion from evil and conversion to good that is called the mortification of the old man this the vivification of the new man that a crucifying and burying this a resurrection XI The end of this is Gods Glory our salvation and certainty thereof for there is no signe of election more evident 2. Tim 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified 1. Joh. 3 3. And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in
his adoration 123 126. his knowledg how manifold 123 c his perfections what 126 his generation twofold 128. his nativity 127 c. fruit thereof 130 his exinanition 135 c Christs office in his humiliation ib. 156 and in his exaltation 163. his office of mediatorship 130 c in what nature he was mediator 131 c. how manifold 133 c. our mediator ib. his works of MediatioÌ„ 117. his active and passive obedience 136 c. the necessity of both ib and 151 c his active how shadowed 154. his passive how the cause of life eternal 153 his passion 138 c. each part thereof satisfactory ib. how atributed to Christ and how manifold 145 if he despaired on the cross 140 his death what ib. c. if he died for all 149 his sepulture or burial 142. his 3. days detention in the grave ib. his descent to hell ib. c. his intercession 155. his exaltation 157 his resurrection 159 c. what body he had after his resurection 157 c. his ascension with its fruits 160 c. whether yet on earth 161 how present in the Supper 178 c 200 his return or 2d coming its signs 282. Christs kingdom how to be delivered up to the Father 164 c. Christs justice vide J. Works vide W. Church what 203 c. her form and head 205 how one catholique holy 207 c. her marks or notes 209. if she can erre ibid. her administration 197 c and 214. c her offiâ—â— concerning controveâ—sies of Religion 221. c. false Church what and what sorts 231 c. Church goods 217 c Clemencie 391 Complaints in afflâ—ctions 329 Concupiscence originaâ— 77 425. actual ib. to be resisted ibid c. Confession of the truth 357 364 c. Confidenâ—e for the foâ—m of faith 253 c. for the effâ—ct of faith and good works 32â— idolatrous confidence ib. Conscience 320 Consecration true and superstitiouâ— 357 c. Constancie 321 Contempt of superiors 383 Contentation vide self-sufficiency Covenants of works and the seals thereof 67 c. Covenant of grace 169 c how the new and old dâ—ffer 172. the seals of both 18â— c Covetousnâ—sse 414 Councels â—ow to be convened 228. c. councels Papistical 313 c. Courtesie 421 Craft 320 Creationâ— 46. c. Cruelty 375 and 391 Curiosity 418 DAmnation if the end of repâ—obation 45 the pains and state of the damned 87â— c. Death of man fourfold 86 c. Decalogue its parts rules of interpreting it 92 c. Deceit when lawful 393 Gods decree what 33. its causes objects if one or many 37 Denial of the truth 365 Desperation 325 Destâ—uction of the world 301 Diffidence or distrust in God 324 c. Diligence 387 Disobedience to superiors 384 Dissembling when lawful 319. when unlawful 365 The Praecognita of Divinity 1 If malicious desertâ—on may cause divorce 405 Doubleâ— mindednesse 489 Doubting of Gods goodness and power 324 c. Drunkennesse 395 ELection for calling to an office 166. for spiritual calling 243 c. for Gods decree what it is 38. its causes and marks ib. the Elect if they may become reprobate 2â—â— Envy 376 c Of two Evils what is to be chosen 319. FAith for a part of Gods worship 32â— for constancy in words and deeds 419. of miracles historicall temporary 251. c. Saving faith what ibid and whence 252 c its quality and degrees 253 c. how it justifieth 259 implicite faith what 254 presumption of faith 324 Fall of Adam 73 Fasting what 339 c. and how to be kept 340 c. Fear of God 326. servile and filial fear ibid. Feasts 106 c. Flattery 418 c. Folly 318 Fortitude 491 c. Freewill 69 c. 77 82 Friendship true and counteâ—feit 378. c. Frugality v. Parsimony GEntlenesse 420 our Glorification 307 God his names essence and properties 14 15 16 c. Gospel what and how it differs from the Law 108. c. Gratitude towards God 327 c. towards our superiors 384 c. Gravity 419 c. HAppinesse vide Beatitude Hardning vide Induration Hatred of God 326 Hatred of our neighbour 374 Hell where 88 an Heretick who 233. Honesty 397 Hope 325 Humanity 375 Hypocrisie 320 422 IDlenesse 415 Idolatry what how manifod 344 and 346 An Idol what how it differs from an image or picture 344 c. Images of Christ and of the Saints idols 347 also the painting of the Trinity 348 vid. Worship Image of God what 50 c of what gifts it consisteth 69 c. what of it remains since the fall 79. c. Impatience 329 Impatience of correction 384 Imprecations 363 c Imprudence 320 Inconstancy 321 Indulgence too much 391 Induration how ascribâ—d to God 59 c. 327 Industry 414 c. Infants baptisme and faith 194 c. Infidelity 324 Ingratitude towards God 3â—8 toward our superiors 385 Inhumanity 375 Injurâ—es how lawfully repelled 388 c. Insensibility 394 Integrity 320 Intemperance 394 Intercessors of the Papists 155 Christs intercessioÌ„ v. C. Irreverence to Superiors 383 Last judgment with its circumstances and signes 295 Justice how used in Scripture 267 Christs Justice 150. who manifod ib. c. Justice towards our neighbour what and how manifold 380 409 Justice coÌ„mutative how to be exercised 330 386 409 of Superiours to Inferiours 386. Vindicative Justice 39â— To justifie in Script what 256. The causes-and parts of Justification 257 c. The Keyes and power thereof what 223 c. how it differs from the power of the Magistrate 226. Knowledg of God 323 LAbour before the fall 71 Law what 90. why renewed since the fall 91 c. if it be Corrected by Christ 92 how it differs from the Gospel 109 c. ceremonial 97. political 107 c. Levites office 100 Liberality 413 Liberty essential to the will 55 Christian Liberty 279 Liberty of speech 421 Life eternal 305 c. First light 49 Limbus Patrum and of infants 89 Lots 364 Love ordered and disordered 426 c. Evil lusts 425 c. Luxury in food 395 Lying if any be lawful 416 c. MAgistrate how to be obeyed 22â— Magistrates nursing fathers to the Church ibid Magnificence 413 Malevolence 376 c. Mans creation 50. his fourfold estate 67. Man what 52 how immortal before his fal 71. what he is before his calling 245 Mary Mother of God remained a Virgin 129 Marriage what 397 c. how and between whom it is to be contracted 398 399 c how to be dissolved 405. Masse vid. Sacrifice Mercy 377 The conditions of Merit 317 Merit of congruity and conâ—ignity 315. Mildnesse 390. Ministers of the Church 214 and their calling 218 c. their duty to conceal secrets 226. Our Misery how manifold 71 c Moderation 39â— Modesty 397. Multiplicity of Gods vide P. Murther 326 c. Self-Murther ib. Nazarites 100.
are made guilty of eternal death Levit. 18.5 Who doth these things shall live by them Deut. 27.26 Cursed is he that confirmeth not all the words of this Law to do them V. Therefore it requires of us a double satisfaction if we would have it fulfilled For it obligeth us to punishment and to obedience The Commination of the Law requires that the Promise requires this Therefore these are falsly pronounced disjunctively to wit That we are obliged either to punishment or to obedience the Law obligeth us to both for there is no way to attain life eternal but in fulfilling the Law of which Christ saith do this and thou shalt live Luke 10.28 Therfore albeit we were free from the guilt and punishment of transgression yet we cannot attain life eternal without fulfilling the Law VI. Whereas we can neither way satisfy it bids us seek for both in Christ. VII And for this end the Law is renewed after the fall and as it were restored from death to life For it was given to the first man that he might attain to eternal happiness by his own obedience if he pleased but it is proposed to man since his fall that by perceiving his own inability to performe it he may performe it in Christ. Rom. 10.4 Christ is the end of the Law unto righteousness to every one that believeth VIII Therefore the promulgation of the Law to the Israelites on Mount Sinai was a singular benefit IX The Law was mended by Christ not as though it had been imperfect nor as though Christ had been another Moses to establish a new one but he onely vindicated it from the Pharisees corrupt glosses The Pharises did expound the Law accoring to the letter onely and did urge onely outward obedience as it appears by the refutation of them Mat. 5. Therefore the Samosatenians and their fellows who accuse the Law of imperfection are deceived for though it be imperfect in respect of us because by our fault it is made insufficient to save us yet in it self it is perfect besides it is the perfect Idea of that Justice which is in the Kingdom of Heaven X. Therefore falsely do the Pontificians-affirm that the perfection of the Law consisteth rather in councels than in precepts The Law is either Moral Ceremonial or Judicial the Moral is that which God comprehended in the ten Commandments The Rules for right understanding and explaining the Decalogue are these following The RULES I. The interpretation of every precept is to be sought out of its next end II. Whereas the precepts are most brief they are also Synecdochical for out of negatives we must understand affirmatives and contrarily so things forbid out of things commanded and on the contrary out of the species the genus and contrarily out of the outward worship we understand the inward and on the contrary out of things done and spoken desires counsels and actions and finally out of relatives we are to understand correlatives III. One and the same thing may be reduced to divers precepts in divers respects IV. A general Law yields to a particular V. There is a greater force or emphasis in negatives than in affirmatives For negatives are of a far larger extent whereas affirmatives include circumstances affirmatives oblige alway but not incessantly whereas negatives oblige both always and incessantly For example we are alwayes bound to do our neighbour good but not incessantly for there 's not continually occasions to do him good on the contrary it is never lawfull to hurt our neighbour VI. Hence there are more negative than affirmative precepts VII Every sin bears the name of that sin which by name is prohibited The reason is that we may take the more notice of the filthiness of sin so Christ calls a wanton look upon a woman adultery and Iohn calls hatred murther Matth. 5.28 1 Iohn 3.15 VIII Earthly promises are symbols of heavenly things Therefore the Servetans and Anabaptists do falsly dream that these promises are onely earthly the earthly promises include heavenly for so it pleased God to apply himselfe to that ignorant people and as yet under the Paedagogie of the Law The parts of the Decalogue are two the Preface and the Precepts The preface is twofold the one of Moses the other of God The Preface of Moses is this Then God spake all these words Gods preface is this I am the Lord thy God which brought thee out of Egypt In which words he shews his selfe-power and full authority in commanding drawing reasons 1. From his divine essence the symbols whereof are the names Iehovah Elohim 2 From the Covenant of Grace the sign whereof is that Phrase Thy God 3. From the benefit of Redemption the type whereof was the delivery of the Israelites out of Egypt Of the Commandments there are two Tables the first is concerning our duty towards God the other of our duty towards our Neighbour The sum of the first Table is Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength Which words require both sincerity and perfection in our love sincerity because there is mentioned the heart the soul and all our strength perfection because we are bâ—d love God with all our heart all our soul all ouâ— strength To this Table there belong four Commandments the first sheweth who is to be worshipped for the true God the second after what manner he must be worshipped the third how we are to honour his name all our life the fourth at what times the publick worship of God is to be maintained The sum of the second Table is Thou shalt love thy neighbour as thy self this command is like the former because as that is the sum of the four first preceps so this is the sum of the six last concerning our love towards our neighbour to this then belongs the fifth command of preserving the dignity of our neighbour the sixth of his life the seventh of preserving our neighbors chastity the eighâ—h of his estate the niâ—ht of his fame the tenth of restraining vitious affections towards our neighbour Let this concerning the Moral Law suffice to evince the necessity of Redemption for what good works belong to e-every Precept shall be taught in the second Book CHAP. XIV Of the Ceremonial and Iudicial Law THe Ceremonial and Judicial Lawes serve as hand-maids to the Moral that to the first and this chiefly to the second Table The Ceremonial Law is that in which God commanded certain Ceremonies and outward Rites as Types of Christ hereafter to be exhibited The RULES I. The Ceremonial Law is a School-master to lead us to Christ Gal 3.24 II. The Ceremonial Law gives place to the Moral 1. Because it is in a manner the hand-maid of the Moral Law 2. Because it was not to continue for ever 3. Because charity is to be preferred before Ceremonies Hence is that of Hos. 6.6 I will have mercy and not sacrifice III The Ceremonial
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
perform'd in our stead the former is true therefore so is the latâ—er They assert boldly that in Scripture there is no example where the particle for is the same that in anothers stead But who sees not this in these subsequent testimonies Joh 10.11 The good shepherd layeth down his life for his sheep to wit by fighting even to death in the stead or place of his sheep Rom. 5.7 Scarce will one die for a just man Rom. 8.26 The Spirit maketh intercession for us and v. 31. If God be for us who can be against us and Rom. 9.3 I could wish to be accursed for my brethren Neither doth the eternity of pain due to our sins make Christs Passion an insufficient ransom in that he suffered not eternally for us because thâ— his punishment was not eternal in regard of time Yet it is equivalent to eternal pain both in respect of the infinite majestie and dignity of Christs person as also in consideration of the greatness and infinite weight of his suffrings and the bâ—rthen of Divine wrath which the woâ—ld and all â—he creatures â—herein were not able to endure XXII The Papists do overthrow the same satisfaction of Christ in setting up other Priests and obtruding the Idolatrous Mass for a Sacrifice They are refuted by these strong reasons 1. Because there is one Mediator 1 Tim. 2 5. 2. Because Paul speaks onely of one Priest Heb. 7.26 Such a high Priest became us 3. Because there was offred but one oblation Heb. 7 27. He performed that once and 9. â—5 Not that he might offer himself often and 10. 10. by his offering once made and vers 14. By one oblation he hath consecrated forever those that are sanctified ver 18 Where there is remission of sins there is no more offering for sin 4. If therefore the Priesthood of the old Law was abrogated because the ancient Priests were but weak men then it must follow that none in the New Testament was fit to be a Priest except the Son of God Heb. 7.28 For the law maketh men high Priests but the word of the oath maketh the Son But they use this exception to wit that Christ is the chief High Priest and themselves secondary consequently Christs instruments But either they offer the very same sacrifice which Christ offered on the Crosse or another If they offer another then it must be unfit for the reasons alledged if the same then these absurdities wil follow 1 That Christ offered for himself because these offer for themselves for the high Priest and the inferior Priests will do the same thing though after a different way 2. That they reckon themselves among the torturers who crucified Christ. 3. Whereas in this oblation the Priest and the Sacrifice are the same thing they must be a Sacrifice at least in the second place Neither is that distinction of a bloody an unbloody Sacrifice of greater moment for so there should not be one sacrifice which thwarts the former testimonies and remission of sins should be obtained by an unbloody Sacrifice which the Apostle flatly denies Heb. 9 12. XXIII As then much is detracted from Christs sufferings by the former errours so they extend the object thereof wider than is fitting who teach that Christ died universally for all and every one man If we look upon the greatness and worth of Christs merit it is sufficient to redeem ten thousand worlds but if we consider Gods purpose and Christs intention it is false that he died for all singular Hâ—nce it is that he is said to die for al sufficiently but not effectually that's to say that Christs merit is sufficient foâ— all in respect of his dignity but not effectual in all in respect of application seeing Christ died to that end that his death should be applied to all for why should he dy for those for whoÌ„ he prayeth not but he witnesseth that he prayeth not for the world Ioh. 17 9 Our adversaries urge those places in which mention is made of the whole world also of all men 1 Tim. 2.4 and 1 Ioh. 2.2 in which also all men generally are called But in 1 Ioh. 2.2 by the name of the whole world metonymically are understood the elect dispersed over all the world and 1 Tim. 2 4. by all men are meant as the words following shew all sorts of men whether Jews or Gentiles Princes or Peasants and consequently not every one of the kinds but the kindes of every one in which sense the word All is used Gen. 6.19 Ioel 2.28 Perfect Justice the other part of Christs satisfaction is that whereby in comforming himself to the Law and performing perfect obedience thereto he hath purchased for us the inheritance of life eternal And this justice is partly original partly actual Original is the conformity of Christ with the Law in which he was conceived and born The RULES I. Original righteousnesse is opposed to original sin II. And this is not a bare innocency or freedome from sin but an aptitude also and inclination to goodnesse As Original sin is not only a privation of justâ—ce but an inclination also to evill III. Christs original justice is a part of his Satisfaction for us The reasons are 1. Because the Law requires not onely actual obedience but also a full conformity with the law otherwise original contagion were no sin 2. Because Christ is all ours and what he was made or did or was he was made did and was for us His actual justice is that obedience whereby Christ did most perfectly fulfill the law in the act it self And this is called in the Schools active obedience The RULES I. As Christs passion was necessary to expiate sin so was his active Obedience and justice to obtain life eternal Reasons 1. Because the Law obligeth us both to punâ—shment and to obedâ—ence to punishment because it pronounceth him accursed who doth not all the wordes of the Law Deut. 27 26. To obedience because it promiseth life to them only who do performe all things Lev 18 5. Who doth these things shall live by them and Luk· 10.28 Do this and live Neither doth the distinction of Justice into Legal and Evangelical hâ—nder seeâ—ng the Gospell exhibâ—ts in Christ the same Justice which the law requires 2. Because this double satisfaction answers our double misery to wit the guilt of sin and of damnation and the want of Justice Rom. 3.22 All have sinned and come short of the glory of God 3. Because true Justice properly so call'd consisteth in actual obedience Deut. 6.25 And it shall be our righteousness if we observe to do all thâ—se Commandments before the Lord. 4. Because he performed that actual obedience either for himself or in our stead but not for himself therefore in our stead The assumption is plain out of that relation which Christ hath to us for whatsoever he was or did in all the course of his obedience he was and did that in our stead But they
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
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
And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and Unjust Not Unjust and just Not just and just are contradictories Unjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa VVe must also know that Unjust and just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputatâ—on of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just than to be innocent onely and not onely to have done no evill but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they diffeâ—ed in subject also For Adam in Paradise was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause of remission of sins which are expiated by them Heb 9.22 without blood there is no remission 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin But the cause of the imputation of Justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above cap 18. That this obedience is that actuall by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5. â— Much more then noâ— being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life â—ternal Rom. 5.17 Much more they which receive abundance â—f grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the Law that is under the cuâ—se of the Law and that we might recieve adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him than barely to redeem it is a greater favour to give and forgive than onely to forgive therefore that justificatâ—on is lame by which only Christ passion is imputed and which onely consisteth in remissions of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically itâ— sufficient that it explaines 〈◊〉 selfe in the above cited placeâ— 2. The Apostle promiscuously useth these phrases as equivalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and another thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal. 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed wiâ—hout woâ—ks The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputee 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Answ. Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sin of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence because he performs all things who omits nothing Ans The consequence is fals because there is one cause why we are said to have omitted nothing another why we are said to have done al things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all thinges differ in respect of punishment and reward for although the fault the punishment are remited to him who omits what he shold do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Answ. Here is ignoratio Elenchi for there is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdome of Heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Answ. The assumption is false beâ—ause these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakedness covered then it is the same thing to have our sins remitted and justice imputed beâ—ause by the garment of 〈◊〉 righteousnesse 〈◊〉 sins are also 〈◊〉 Ans. This is an 〈◊〉 simile for the sinâ—â—r must not onely be clothed but he must be first unclothed to wit from the rags of sin Therefore as Ioshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zach. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Iustification taken passively is whereby believers lay hold on â—hrist with all his merits by the hand of â—aith and apply him to themselves XVII The end of that benefit is Gods â—lory and our salvation XVIII Out of this commemoration 〈◊〉 causes we firmly gather That man is 〈◊〉 justified before God by his good works 〈◊〉 merits
them betweene the flesh and spirit so long as they live Rom. 7.19 23 24 Gal. 5.17 XIII Sanctification differs from justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the categroy of Relation II In their form For 1. In Iustification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Iustification sin is taken a way onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Iustification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Iustification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the perseverance of the Saints SO much of Justification and Sanctification Now follows the perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finalâ—y fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Faâ—her who hath given them to me is greater than all nor can any man take them out of my Fathers hand I and my Father aâ—e one Eph. 1.13 14 In whom also after that you believed you were sealed with that Holy Spirit of promise which is the earnest of our inheritance untill the redemption of the puâ—chased possâ—ssion unto the praise of his glory III. The mattâ—r which hath the nature of the subject is man truly elected calâ—ed justified and sanctified IV. The forme consisteth partly in the will to persâ—vere partly in the act it self the wiâ—â— is never defecâ—ive in the godly but the act is sometime neâ—re intense sometime more remise V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture-testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false Prophets and faâ—se Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2. Tim. 2.19 Yet the foundation of God standeth fiâ—m having this seal the Lord knoweth who are his 2 The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3 The certainty of Faith Isa. 42.3 he will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Iesus Rom. 8.1.5 The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mat. 24.12 13. Mark 4.15 Luke 8.13 Iohn 15.2 Heb 6. v 4 5 6. and 10.26 2 Pet. 2.21 22. Or else of a falling off not from the Faith by which we believe but which be believe that is from wholesome doctrine which hypocrites also embrace for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evill Angels and of our first Parents are nothing to this purpose for they received onely possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the exmples of Saul Simon Magus and Iudas are impertinent for they were Reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal. 51. and the Books of Ecclesiastes As for Peter's fall we will say with Austine Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ. The Elect are no wayes to be accused of temerity because they ascribe not to their own strenth the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 Therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so a way wâ—ll be made â—o carnal security Ans. This will not follow For thâ—s Doctrine is so farre from occasioning security that it rather drawes us from it 1. Because it is one thing 〈◊〉 stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fal off from grace yet they may fall into most gâ—ievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithfull are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my Dâ—sciples and ye shâ—ll know the truth and the truth shall make you free v. 36. Therefore if the Sonne make you fâ—ee ye shall be free indeed II.
members and the houshould of Faith This reacheth so far that we should lay down our life for our brethren 1 Ioh. 3.16 Examples are in Ionathan in the Macchabees in Paul c. This is to be used towards the dead in burying them and mourning for them c. Friendship is love between two or more whereby they mutually and truly imbrace each other with speciall benevolence to perform such duties as are honest and possible The RULES I. We are bound to shew our selves courteous benevolent and mercifull to all but not to entertain frendship with all The reason is because friendship consists in matual and reciprocal benevolence and in such a singulartie that we ought to impart to our friends our most secret resolutions but we cannot with safety trust every man therefore we are commanded to walk wisely zach 7.7 Let no man â—â—ust his neighbour Eph. 5.15 See then that ye walk warily not as unwise but as wise redeeming the time because the dayes are evil II True friendship is judged by its end to wit if it be entertained for piety and honestly Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure or profit or vertue of these thâ—ee ends he only approves the last for the vulgar people measure freindship by profit but the godly must chiefly look upon vertue or honesty To true friendship is opposite that which is counterfeit also that friendship which entertains covenants and company with infidels wicked men An example of counterfeit and false friendship is in Davids enemies Psal. 41. and 55 13 14. and in Iudas the traitour As for making covenants with wicked men we must know that they are either of peace or of war A covenant of peace is that which is entertained on both sides for preservation of publique quietnâ—sse such was the covenant that Abraham made with Aner and Eshcol Gen. 14.13 and with Abimelech Gen. 21.27 and Isaac with the same Abimelech Gen. 26. ver 29. of Solomon with Hiram 1 king 5.2 the covenants of war are such as be made for offence and defence these either with believers or unbelievers the former are permited but so that we trust not in them the later are most severely prohibited by God Exo. 34.12 Take heed that thou make no covenant with the inhabitants of that land 2 Cor. 6.14 Be ye not uneqully yoaked with the wicked The unhappy events of such covenants are seen in Iehoshaphat 2 Chron. 16.20 in Asa 1 King 15. and 2 Cron. 16. in Ahaz Isa. 7.8 and .9 in the Jews Ezek. 16.27.29 'T is lawfull to converse with Infidels and wicked men if we have hope to reclaim them and if we carry our selves prudently that we be not corrupted by their familiarity So much of charity Justice is that vertue whereby we give every man his due This name of Iustice is ambiguous for sometimes it implies the observation of the whole Law sometimes it hath relation to the second Table as it is exercised toward our neighbour This is either commutative or distributive This is imployed in distribution of honours rewards punishmentss and such like observing a Geometrical proportion according to the condition merits or dignity of the person That is whereby we give to every one his due by an Arithmetical proportion according to the equality or inequality of things To Justice Injustice is opposite both privatively and contrarily This is to be avoided for it excludes men from the Kingdome of heaven 1 Cor. 6.9 CHAP. IX Of Vertues and Works belonging to the Fifth Commandement OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiours duty towards his Inferiours and contrarily The later is of every mans duty towards another The duty of Inferiours to their Superiours contrarily is set down in the Fifth Precept The sum whereof is That between superiours and inferiours that order may be kept which is pleasing to God This Command consisteth of a Precept a Promise The precept is Honour thy father thy mother By the name of Parents synecdochically are meant all Superiours as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes to the godly God recompenceth the shortnesse of this life with the happinesse of â—he other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Hearers in the Ecclesiasticke Parents and Children Husband and wife Master and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollars Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speak or do first This reverence is to be given to Magistrates Rom. 13.7 Fear to whom fear honour to whom honour c. To Mâ—nisters Matth. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19 3. Let every one of you fear his Father and Mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 And the wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many Servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19 32. Thou shalt rise up bâ—fore the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their years as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the wife Iob. 2.9 Then said his wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw that she had conceived her Mistresse was despised in her eyes Obedience or Subjection is whereby we obey our Superiors in things lawful and honest as the Lord and patiently bear their admonitions and corrections The Magistrate must be obyed Rom. 13.1 Let every soul be subject to the higher powers c. Ministers Heb. 13.17 Obey and hearken to those that are set
over you for they watch for your souls Parents Eph. 6.1 Children obey your Parents in the Lord Husbands Eph. 5.22 Wives be subject to your own husbands as to the Lord Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenesse of heart as unto Christ. The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord and ver 18. Servants be subject with all fear to your Masters not only to those that are good and just but also to the froward for this is praise-worthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are in the Israelites obeying Pharaoh Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II But they are not to be obeyed in things contrary to Gods Word a good Conscience An example we have in the midwives Exod. 1. in Sauls Servants 1. Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God to obey you rather than God judge ye To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12 in Corah Dathan and Abiram c. Numb 16 in the Israelites Numb 13. in Absolon 2 Sam. 16. in Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elias sons 1 Sa. 2 Lots wife Ge. 19. Ge hazi 2 Kin. 5. Of unlawful obedience an example is in Doâ—g 1 Sa. 22 Gratitude is whereby inferiours in acknowledging the good will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custom c. Rom. 13 7 and by praying for him 1 â—â—m 2.1 c. To Mâ—nâ—sters 1 Thes. 5.12 We beseech you brethren to know them who labour among you have the charge over you in the Lord and admonâ—sh you that you would have them in exceeding great love for their works sake To Parents Prov 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Ioseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—ying thâ—t gratitude of the young Storks towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiours are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiors the Vertues of Superiors are benevolence justice and sedulity Benevolence is whereby Superiours carry a good affection to their inferiours which they declare when occasion serves An example of this Benevolence is proposed to Mâ—gistrates in Moses Exod. 32. to Ministers in Paul Ro 9 1. The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to express the affection and natural love of parents and Children the same is urged by Paul to Husbands Eph. 5.25 Husbands love your Wives as Christ loved the Church c. and to Masters Eph. 6.9 and ye Masters do the same thing to them forbearing threaâ—nings knowing that your Master also is in heaven c. To this is opposite the contempt of Inferiours want of love or astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Matth. 7 9. What man among you is there that if his Son ask him bâ—ead will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magâ—strate in keeping both Tables of the Law and in promoting and defending the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of Justice see Esa. 1.23 They judge not the fatherlâ—ss neither doth the cauâ—e of the Widow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this most severely Ezek. 34. in the Pastors of the people of Isâ—ael Parents also offend either by too much indulgence as Eli 1 Sâ— 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiors willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiors Of this vertue the Apostle speaks Rom. 12.8 He that rules lâ—t him rule with diligence â—he saâ—e is urged by Paul to Mâ—nisters Elders Act 20.28 Take heed to your selves and to the whole Flock in which the Holy Ghost hath made you Overseers Parents shew this when they nurture their Children in the fear of God Ephes. 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and business about impertinent things Against Sloth God câ—yes out Jer. 48.10 Cuâ—sed is he that doth the work of the Lord negligently of â—mpertinent businesse Peter speaks 1 Pet. 4 15. Let none of you suffer as a murtherer or a thief or an evil doeâ— or as a busie-body in other mens matters CHAP. X. Of Vertues and works belonging to the Sixth Commandment HItherto of the Vertues duty of Superiours to their â—nferiours on the contrary Now follows the duty of each man towards every man this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe wherof is that we preserve our own and our neighbours life Thou shalt not kill is a negatâ—ve precept out of which is gathered this affirmative Thou shalt pâ—eâ—erve tâ—ine own and thy neighbours lâ—fe The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULE Then is the repeling of an injury lawful when it is done â— In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation defence from injuries To this conservation of our own life is opposite the neglect of it as also the destroying
of it violently by our own hands and unlawfull preserving of it Thâ—y who neglect the mean of preserving life they sin by omission but thâ—y that put violent hands on themselves sin by commission Nâ—w there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly wantonly expose themselves to danger as Wrestlers Rope dancers Drunkards Gluttons c. the unlawfull preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing railing or upbraiding of any offence committed or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death do not Prov. 24.11 c. If thou forbâ—aâ— to deliver them who are drawn unto deaâ—h and those that are ready to bâ— slâ—in if thou sayest behold we knew it not c. How grievous unjust slaughter is which is done out of private desire and not by the Magistrate or publique authority and how grievous a punâ—shment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith Iohn 1 Epist. 3 15. Whosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 Whosoever shall say to his broâ—her Racha shall be in danger of the Counsel but whosoever shall say thou fool he shal be in danger of Hel fire To this duty are subordinat two kindes of vertues some whereof conduce to withhold our selves and some to withhold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtfull to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Mat. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matth. â—7 Mildnesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matth. 5.5 Blessed are the meek for they shall inhâ—rt c. To meeknesse is opposite anger unjust wrath too much gentlenesse or want of just anger desire of revenge Of anger Solomon saâ—th Eccles. 7 9. Be not hasty in the spirit to be angry Of unjust angeâ— Moses Le. 19.18 Thou shalt not avenge nor bear a grudg against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Lev. 16. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite fiercenesse or Cruelty and too much Indulgence Both sins are kinds of murther for by too much rigour and too much indulgence we sin against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemency because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil. 4.5 To this is opposite too much Right which is commonly called too much Wrong Of the later sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit Punishments that one rather may perish than unity To this is opposite too much Lenity 〈◊〉 begets too much liberty in sinning Not onely is it a sin to kill but also not to kill when the Law requires it Of this we have an example in Saul 1 Sam. 1â— Fortitude is that whereby according to the strength vigour of a high and unconquered minde we endure difficulties and undertake high matters to Gods glory our neighbours safety To this sluggishness is opposite or pusilanimity arising out of fear of dangers or desire of pleasures Temerity also and too much boldness To this also belong Duels undertaken for deciding of doubtfull rights or upon other light and rash occasions Such Conflicts may be fiâ—ly reduced to Self-murther Both these to wit Justice and Fortitude appear either in Peace or in War War is publike hostility which the Magistrate exerciseth with armed power for ends pleâ—sing to God and profitable to the State The RULES I It is as lawfull for Christians to wage war as it was of old for the Iews The reason is because it is no where prohâ—bâ—ted in the New Testament And that Captain of the Capernaites Matth. 8 and Cornelius the Centurion Acts 10. are reckoned amongst the faithfull Neither did Iohn dehorâ— the souldiers from wars but from injustice Luke 3. II. War is to be managed by the Magistrate not by private authority III. War must not be mâ—de but that which is just and necessary IV. It will be just in respect of the matter form and end if it be made in a just cause for a good end and according to the prescript of Gods word V. It will be necessary if the matter be tried by Councel before it be handled by Arms VI. When war is undertaken it matters not whether it be managed by strength or policy VII Policy joyned with lying and breaking of covenants is not to be allowed but it may be approved with dissimulation VIII Although the Church is built by the Word not by the Sword yet being built is justly to be defended by the Sword against unjust violence CHAP. XI Of Vertues and Works belonging to the Seventh Commandment Thus of our duty toward the life of our neighbor In the seventh Precept is set down how we must preserve our own and neighbours Chastity the sum whereof is that the Heavenly law-giver would have our own and neighbours chastity preserved inviolable This precept is negative Thou shalt not commit adultery Synecdochical also for under the name of Adultery all lust and intemperance is understood Hence ariseth the affirmative that by endeavouring temperance we preserve our own and others chastity There be two-means to preserve chastity Temperance and Wedlock the first is enâ—oyned to all men the other to those that are called to Wedlock Temperance is a vertue moderating the affections of our mind in pursuing and avoiding bodily pleasures Tit. 2.11 12 13. The grace of God which bringeth salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts that we should live soberly justly and godly in this present world looking for that bâ—essed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ.
of it with his presence and first miracle in Cana of Galilee Iohn 2 that it is also decent in Ministers is said lib. 1â— 26 can 3. XXV If one marry her wiâ—h whom he hath committed Adultery this is not marriage but a continuation of Adultery Some things are repugnant to marriage simply other things onely in some respect Those thâ—ngs are repugnant to it in some respect which disturb the peace and mutual benevolenâ—e of the married couple of which sort are 1. Jealousie 2. Sloth in houshold-affairs 3. Peevishness and bitterness 4. Stubborness idle prating procacity But to marriage are repugnant simply Adultery and malicious deserting So is adultery described in those places in which it is forbid as a deadly sin Lev. 18 20 20. â—0 Deu. 22.22 Pâ—o 5. 6. Therefore that is onely adultery which is committed with an other mans wife whether he be a married or unmarried man that commits it but if the husbaÌ„d go to bed to a single woman or a whore that is called fornication in scripture Pro. 23.27 28. Divorce is caused by either of these Mat. 19.9 But I say unto you whosoever putâ—th away his wife except it be for Fornication 〈◊〉 another coÌ„mitteth Adultery 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or a Sister is not under bondage in such cases CHAP. XII Of Vertues or Works belonging to the Eight Commandment AFter our duty in preserving our own and neighbors Chastity follows our duty towards our own and Neighbors goods Of this in the eight Precept the sum whereof is That we endeavour justly to preserve our own and Neighbours goods The Precept is Negative and Synecdochical Thou shalt not steal whereby the name of theft Synecdochically is meant any kind of injustice towardâ— the good of fortune whence the Affiâ—mative is inferred that in earthly things we deal justly The Vertues of this Precept have relation either to our neighbour or to our selves To our Neighbor are refer'd Justice Beneficence The Justice belonging to this is commutative whereby we deal so with our neighbour that neither he nor our selves receive any wrong 1 Thess. 4.6 Let no man oppress or circumvent his brother in businesse for the Lord is the Revenger of all such c To Justice is opposite Iniustice which in this precept is called Theft Theft is when one makes another mans goods his own without the owners knowledge or consent The RULES I. Theft is diversly committed if either we look upon the manner or the object II. As for the manner Theft is committed either directly or indirectly directly 〈◊〉 â—aking away another mans goods privately or without the owners knowledge or by open violence without the owners consent though not without his knowledge Indirectly theft is committed either in deeds or in words In deeds when the thing found is not restored or when it is parted among theives in words when in the Courts of justice Lawyers and Iudges either pronounce an unjust Sentence or pervert Iustice and Law III. As for the object theft is committed either in personâ— or in things whether private or publique hither may be reduced the perfidious adminiâ—â—ring of the publike goods in a Common-wealth oâ— in the Church and thing â—onsecrated to God the removing of bounds or land-marks the fraudulent detaining of the hirelings wages Commutative Justice according to the variety of bargains and contracts is threefold for either it is exercised in things to be bought and sold or in things to be used or in things to be kept Justice in buying and selling is which observeth the equality of things and of their price To this is opposite injustice which is practised 1. In things not vendible 2 In things vendible and here the seller offends when he sells things corrupted for sound using false weights and measures raising the price of things when there is no need by fore-stalling the markets to set up monopolies but the buyer offends either by crafty seising upon the thing sold or by not paying Justice in the use of things is when in letting and hiring the use or fruit is equal to the profit In such a contract let the rule prevail 2 Cor. â— 13. Not that other men be eaâ—ed and you burdened but by an equaliâ—y To this is opposite in justice both in the Letter Hirer the Letter offends in demanding the price of that which he ought to let freely or in asking too great a price or requiring the thing let sooner than he should the Hirer offends in denyâ—ng to give the just price in not restoring the thing hired whole again and at the due time or in circumventing his creditor by dissembling or concealing his own debts Here fitly we may speak of Usury w ch is the fruit that the thing Let or lent brings in to the Letter oâ— lender The RULES I. Vsury is either lawful or satisfacâ—orie or unlawful and onely gainful or lucratorie II. Lawful is known by the object end and manner thereof III. The object of usurie is man so well to passe in his estate as that he is able to recompence in some measure his creditor IV. The end is a respecâ— to a mans own gain and the help of his neighbour V. The manner is that the lender may be moved with charity the borrower with justice honesty to acknowledg the good turn received hiâ— thankâ—ulnessly retribution VI. If these conditions be observed Vsurie cannot be reproved 〈…〉 and simply is not unlawful is apparent Because if is were siâ—ply unlawful God had not suffered the Jews to take use of strangers Deut. 23 20. 2. Because if Lands Houses Horses and such like may bâ— let for bâ—nâ—fit why may not money also 'T is true that God would not have Use raised upon the fruâ—tâ— of the Lanâ— of Canaan but that was a part of the Ceremonial Law so he would not have the Lands thereof sold but to return to the owners Lâ—v. 25.23 VII Vnlawful Vsury is which is practised on the poor or for gain meerly having no regard to charity and equity This Usurie is called by the Hebrewâ— Naeschaech from biting oâ— gnawing and â—t â—s most severely forbid Exod. 22.25 If thou lend money to any of my people that is poor by thee thou shalt not be to him as an usurer nor shalt thou â—ay upon him usurie Psa. 15.5 Who hath not lent his money upon usurie Ezek. 18.8 He hath not given forth uâ—on uâ—uâ—y nâ—ither hath he taken any increase Luke 6.35 Lend looking for nothing again Justice in the custodie of things is whereby equity is observed in remanding restoring of Pawns or Pledges Exod. 22.7 If a man shal deliver to his neighbâ—ur money or stâ—ff â—o kâ—ep and it be stoâ—â—n out of the mans house if the theif be found let him pay double if the theif be not found thâ—n
not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and suffer him not to sin To this is opposite preposterous fear too great love of censuring others So much of vertues as they have reference to our neighbour the vertues that have relation to our selves are self-praise an unblameable life self-praise is when we speak moderately of our selves and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation Rom. 12.3 For I say by the grace given to me to every man that is among you not to think of himselfe more highly then he ought to think but to think soberly c. To this impudency is opposite when one is not ashamed to boast glory in his wickednesse so is confident and foolish bragging and an Hypocritical lessening of our own worth and abilities under shew of which either we hunt after vain praise or refuse to be bountifull and to shew mercy An unblameable life is whereby we desire not only to keep a good conscience towards God but also a good report among our neighbours Pro. 22.1 A good name is rather to be chosen then great riches and loving favour rather then silver and gold Eccl. 7.1 A good name is better then precious ointment To this Impiety is opposite or the contempt of fame and a good conscience and the hypocritical affections of fame or popular breath and want of patience in bearing slanders CHAP. XIV Of Vertues and Works belonging to the tenth Commandment HItherto of our duty to our neighbor or of the parts of Gods mediate worship Now of the highest degree thereof in this tenth precept The summe of it is that our mind be free from evil desires thoughts and affections towards our selves or neighbours Thou shall not covet is a negative precept in which inordinate appetites thoughts and affections are forbid The rest conduce to the declaration taken from the object which is set down either particularly by naming the house wife servant maid oxe and asse of our neighbour or in gross in this clause Nor any thing that belongs unto thy neighbour The RULES I. As the confounding of the two first Commands is unlawful so the dividing of the tenth into two precepts concerning our neighbors house his wife is naught frivolous The reasons 1 The general closure Nor any thing that belongs to thy neighbour shews it is but one command 2. The substance of the precept is in these words Thou shalt not covet as Paul citâ—s them Rom. 7.7 3. They are contained in one verse and sentence whereas the rest tho short are set down in distinct verses 4. Deut. 5. the coveting of our neâ—ghbours wife is first handled if then these were two precepts Moses of the tenth had made the ninth 5. They who maintain the contrary opinion explain these things conjunctly and by examples declare them David Chytraeus de Râ—gulis Vitae and Hondorfius in Promptuaâ—io II. The tenth Command belongs to the second Table For in the fiâ—st Command of the first Table is handled our inward affeâ—â—ion towards God III. Orginal Iustice is the object not of this Command but of the whole Decalâ—gue 〈◊〉 original justice is a conformity with the 〈◊〉 law as orignal sin is that deformity which is repugnant to the whole law IV The proper object of this precept are mens appetites thoughts and affections towards themselves and neighbour V The end of it is to shew that Gods mediate worship is to be performed not in outward actions onely but in inward affections also VI. As then the first precept is the line or rule of the first Table so is this of the second Table For as the first precept directs the heaâ—t but the rest the actions also so the fifth sixth seventh eâ—ghth ninth Precepts order our actions but the tenth ouâ— very heart Hence it is clear that this Precept is not superfluous The vertue belonging to this precept are the ordering of concupiscence our wrestling against evil desires The ordering of concupiscence is whereby our appetites and affections are so ruled that by them we neither offend against our selves nor against our neighbour 1 Thess. 5.23 Now the God of peace sanctifie you throughout c To this is opposite inordinate concupiscence which in Scripture by way of excellency is called Concupiscence Rom. 7.7 For I had not known concupiscence if the Law had not said Thou shalt not lust The parts of this ordering are two The one is imployed about the appetits the other about the affections This word concupiscence among Divines is taken in a large sence both for the appetites and affections of which the former are ascribed to man as he is a sensitive creature but the latter as he is a man But by Philosophers it is taken more strictly so that they reduce the inferior appetites to the concupiscible faculty but the affections to the irascible Ordered appetites are whereby man desires meat drink rest sleep and such like moderately and to the end appointed by God 1 Tim. 5.23 Drink no longer water but use a little wine for thy stomacks sake and often infirmities To this is opposite Inordinat appetite whereby more is desired than nature or Gods ordination do require or for another end than that to which God hath ordained natural things lawful Rom. 13.13 Not in suâ—feting and drunkeneâ—â— not in chambering and wantonnesse The cheif affections are Love Hatred Joy Sadnesse Hope Fear and Anger Ordered Love is whereby we sincerely love our neighbour and desire the thinges that be good fair and of good report Rom. 12.9 Let love be without dissimulation Abbor that which is evil cleave to that which is good Phil. 4.8 whatsoever things are true whatsoever thimgs are honest whatsoever things are just whatsoever things are pure c. if there be any vertue and if there be any praise think on these things To this is opposite the too much love of our nighbour self-love impure love and the love of this world Ordered hatred is whereby we only hate those who hate God in other men and in ourselves we hate not the person but by all means we hate and avoid the sinb. To this is opposite the unjust hatred of our neighbour and the hatred of good men Ordered joy is whereby man rejoyceth moderately for his own prosperity and heartily for his neighbour felicity To this is opposite carnal immoderat joy also reâ—oycing at our neighbours misfortunes or calamities Ordered sadness or sorrow is whereby we moderately bemoan our own afflictions heartily condole our neighbours calamities To this Immoderate sadness is opposite sadness also for our neighbors prosperity and too much sadness when wicked men are punished Ordered hope is whereby we expect better things for our selves by the â—aw of charity also for our neighbours Of
providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be God if he did not order things to their end but this is Providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the world 3. He were not God if he were not prudent but Providence is the chief part of prudence * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce Frogs in Egypt and do the other wonders that Moses did onely they could not produce the Lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the Lice was not more difficult than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce yet as they naturally know God so they naturally love him as an Entity but not morally as he is the Fountain of all happiness of which they know themselves to be eternally deprived * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the chief of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifâ—s for he did not utterly lose the knowledg of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen 3. that when be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must