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Tlic Pourtracturc afthcK^vcrcnd and worthy Minijtcr of God> William Ames D.D.Jom^ time of Christs CoUcd^c in Canibnclgc. ^-fni TrofisorofjDivinitj in the Tamo us VnivcrJxW of Traneker in f rieilancl . \ v,\\i'M.:fhckfi^s.t,
\
J^rihtsn fjy LihnJlst^i-:!l
Trt "rauU: C A./.r;A
MARR'G
OF SAO R"E D
. DIVfNiTY,
DRAVVNE CW't pPffHE
holy Scriptures.and the Interpreters
thereof^ and brought^into Method.
B rr
William Am e s :,' fqaittimc DIdor. aod
profciTor of Divinity in the famous Umv«r-
fity ditFramk^n in Frhjlmd*
Tranflated out of the l^tine , for the benefit of fuch who are not acquairttgd with ftrange Tongues.
Whereunto are annexes eertaine Tables reprelentiiig the fubftance and heads dfa#*in ^ fhoa^view;^re<:/mg
to the Chapters whetc they ai4 bMclicci^As alio a table ^ opening theharcTwords there^pcomiined.
A Worfce ufcfull for this Scaicn.
^ ; 1 fc'^o R. 14.26.
when yce come topther^e^erj me hath a. f falm*^ hath ^ Vo^rm^ath . To/i£u^^ hath a Revelation ^ hath an Inttrp^etation. I c ■" ' -::es h J.oneHntoedtfjing. V ' .
"^^^ ■ ^ . . 1-^ . '' ' -. — ■:rn — ^
Pubrfhcd by order ftom thf Honorable the Hoti^'e ofCV^rntroni?^*
"^ LONDON, 7^3^ Primed by EdwardGrijfiH ior Henry Overton ia^OTes-Hcad*al|y
/
A
Briefe Premonition, or forewar- ning of the A uthor,touching^
the rcaion of his purpofe.
ALthoughldocnot aflumcthis to my fclfc, to co0:iprchend in my mindc all the thoughts of cvill ipeakcrs,yct I forefee divers ex- ceptions which this my endcavour(proccediog certainly from a very good intent) Trofeculi £f»/<? according to the difpofition of the world, wjll fall iniO i the chiefe of which I purpofe briefly to mecte wiihall.
Some ^ and thofc indeed not unlearned, diflikc this whole manner of writing, that the fum of „ Divinity ftiould be brought in- to a Chort compend. They dcfire great Vo- lumes , wherein they may loofcly either dwell, = or wander. Whom I dcfire to confidcr, that all have not fo great leafure,orfovaftawitjas to hunt the Partrich in the Mountaincs , and Woods :butthat the condition of many doth rather requirejthat the ncft it (clfc, or the Icat of the matter which they purfue , bee Revved without any more adoc.
A I Seme
Some doc not dlQikc this way, if tbechiefc hcad^ be handled in a Rbctoricall v^ay3 buc they tbinkc that every particle is not fo pan<fiu- ally^io be in filled oii. Butmdeed, v^hcri the fpcech is carried on Jikea (v«ift itream,ah hough if catch m^nyrhings ot all flrts, yet you can hold tali bur a htilcj you can Catch but a Utclc^ you cai»noc find where you may Conftamly reft; but wncncerraine rules are dcliv< red, the Rea- der haih, aJwayes, ssit were at every pace, the place mark d where he may i.this toof.
Soms alio there will be, who will con- dsmne the care ot Method, andLog»call form as Curious and troubicfomc» Bui to them a founder jjdgcment is to bcwifticd, becaufe they remove the art of undcrlland ng, judgc- ment,and memory from thofd things, which doc almoft oncly dcf rve to bce-underflooc^ known, and commit icd to memory.
On the otherfide there wiJ not be wanting- (omc who will require morecxadncffeofthc art ot Logick , whom I could not fully fatisfy if I would, ihn)Ugh my ov\n imperfeiflion^ neither indeed would I fomuch as 1 could, becaulc of the wcaknefTe of ot' ers. limagjnC Cherc will not be few who will thinke that
to
to fctiforth fuch inftkutions as thefe , after fo mady labours of learned n .en in the fame kind, ij ^uperfluoiSj and but to doe that which hath been done before. Of whofe opinion I iKouldfcadily be,if any thingof ihiskind ..^ere extant^ which did pleale all in every refped.
Which notvvicbftandingjl would not have fo taken^ as if it ever came into my mind to hope any fuch tb ng of this writing- bat beCaufe i am not out of hopc,that it may come t > pa(Te that tWOjOr thrceor fo, may fall upon this o ; ours, who may here find fomething more fit toin- ftruift^and flir them up topiecy^then they have obfcrved in the more leafned writings of o- The Amhoi thcrs? which conjedure if it doe not faile me, I K Vo^ fhall think 1 have done a work wortiithe labor. '°J^^_ |""J!y
1 cannot but cxped to be blamed of obfcuri- '^'"§ '^-"^^ ty of thole that are not fo skilful^whom I delire fcure, the M ' that they would learne of Cyrus ^l^adiomm w; to'appiy him
* Siapttnii Utis luminihus non tarn effefuayies^thSLt whfch is moj ^is^ThediffuledbrigbtnefTe of the beames of ^gf ^\ ;;;j^'^jjj
* the Sums not fo pleafant in iar^e windowes; '^eMi bei
• I S-vii*i II !• not to read
certainly a conrracted light , although it may vaine; And feem fmall^yet it doth more en lighten (if a man venlhl S come neere and obierve3then that which is^as pf^t!" m^jtl it v/ere difperfed, by too much enlargement, ""j^ eaik^ai ThedrinefTcoftheilyle, and hartfenefTcortionveiypid
' /- frint.
loiTie
ua
J
fome words will be much blamed by the fame perlons.But I doe profcr to excrcife my (elfc in that facrefie , that when it is my purpofc to Teach^ I thinke I fhould not fay that in two words which may be laid in one 5 and that that key is to be chofen which doih open befl^ al- though it be of wood, if there be not a golden key of the fame efficacy.
Laflly, if there be any who defire to have fome pradicall things, elpecially in the latter peart of this^V/^r-r^^B^jmore largly explained, we fhall indeavour to fatisfie them hereafter (if God give leave) in a particular Trcatile, which at this time we have an aflPedion to, touching ivhichsnowqucflions which arc ufually called *calcs of
cunt in Latin ^_.f^:^_ ,p
f 'iiniiKed ^ f there beany who doe yet find fault with, it3 the Au or defir.- other things,! would in treat them,that -ojuc/"*^ tht^y would vouchfafe candidly to impart to nic the ir thoughts , which m y afford dettfed" . matter for a jLift apology, or due amendment.
THE
jFIRS T BOOK
DIVINITY,
The firft Chapter.
of the Definition^ or Nature of Divinity.
Ivinity h the doSrine of living . to Gi)d, lohn 6.6%. The words of eternal! life, /^f?/ 520. The words of this life, Rem. 6.11. Reckon j&ur [elves to be alive unto God.
3. It is called a dodii ine , not as if the namcoflnteHigcncc, Science, Sapience Art, or Prudence were not hereto belong- ing; for all thefc arc in every accurate Difcipline, and efpe- cially in Divinity : but becaufc this difcipline is not from Natnreand humane invention , * ( as others are ) but from di- vme revelation and inftitution. /Agr 51. 4. Doftrine flball proceed from me, Mat.ii.i^, From Heaven : why did you not then believe him ? John §.29. we know that God fpakc toc^y?/, gaKiai^i2. The Cofpell is not according to
_B jnaiii
f The Nature of Divinity^
man i lor neither (ill I receive it from man » neither wait taught ic^buc by rt.ev i!ation,M« 645.
3« The principles of other Arts being inbred in us may be f&HJheddHd brought to ferfiUion^ by ftnfc , obfcrvation, ex- pcrience^ and itrauAion : but the foUd principles of Divinity hew ever they may be brought to ferfeUion bjftudj md mdujirj^ yet they are not in Hs from Nature^ Mat. iS^ij. flefh and biood hath not revealed this unto thee.
4. But feeing every Art confifts ef rules, whereby Ibme A£t of the Creature is direfted , and feeing life is the moil nobkof ail afts^itf that i& DivirfKy) cannot properly be con^- veriilBt akoui any other thing then about lifc
5/ And leeing that, that lifeot the Creature is moftper- fefi:, which comes necrcft to the living, and lifcgiviugGod, therefore the nature of Divlnity4ite is toliveto God*
6. M«h live tj» God whcnilieyrHre, accardinptothe#ill of God| to the glorji of tGroH , God inwardly working in them^ I Tfr.4.2.6 tfeat hemightlive after the will of God y according to God. 6W. 2.1^.2^ 1 hat I may l-ve to God^ * Chriftiivcsinme. 2 (^or 4.10. that that life of Jefiis might be manlfcft in our bodies 7^ W. i, ^a Chrki fliali be magnified in my body^whctherby life or death.
7* This life , as touching itselfenceremainesoneandthe (ame, frowits beginning UJtto eternity. Johni^,^6. Sc 'y •24. He that believeth in the Sonne hath eternall life^i John 3.15. Life eternall remaining in him*
8» But although in this life there is contained as well to live happily as to live well, yet fv(t^,^ to live well, is more excellent then Ivtfai^mv ^ to Iwe happily ; and tTiafwhicfi ought cheifly and finally to berefpcftcd is not blefledneflc, which refpefts our profit 5 but goodnefle , which is referred to Gods glory. Therefore Divinity is better defined by that goodlife whereby we live to God, then by a bleflcd life whereby we live to our fclves ; as it is called of the Apoftic A figtirc ccm- by a Synecdochf, The doftrine according to God lives^i taining part Tim*6 Sj^
for fhc whole. ^^ Moreoverfteiiigthislifefi afpiritnallaftofthewholc man , whereby he i^ caried on to enjoy Cod 5 and to doc ac- C(»^dingft>biswill9 and it is manifeft that thole things are
proper
The ffatwre of Divinity.
proper to the will , it followcs that the prime and proper (tib- jcftof Divinity is the will. Tre. 4, 2 3. From the heart commeth aftions of life. And 2 ^.26,Givc me thy hearu
10. But feeing this life and will is truly and properly our molt pcrfcft praftife 5 It isoifitfelfemanifeft, that Divinity is prafticall^and not a (peculacive difcipline, notonely in that common refpe^ 5 whereby other difciplines have their iuTTf^cilU^ well doing for their end , but it is prafticall in a pf- cuh'ar and fpeciall manner and above all other.
1 1. Neither indeed is there any thing in Divinity which is not referred to the latt end 5 or to the meanes pertaining to that end : all of which kind doe direftly tend to Pcad:i(e«
12. This praftife of life is fo perfeftly contained fti Divi- nity , that there is no precept unhrer(aily tnic penaining to living well, contained in the difciplines of hoofhold govern- Dient,moraltty,politicall government or maidngLaweS|Which doth not properly pcrtaine to Divinity.
1 2. Divinity therefore is of all Arts , the (upreame^ moS noble , and the mafter peece^proceeding in a fpeciall manner from God, treating of God, ^ divine wu^ers ^ and tending and leading man to God , in Which refpeA it may be not un« fidy called 02«^J/rf, or 8««/»>»*,as well as e*oAoy;<*, that it a living to God, or a working to God , aswellasafpcaking ofOod.
-»i>^
Chapter II.
Of the T)iFlribHtimiorf0rts of Divinity.
%• TT Here are two parts of Divinity, Faith and obfcrvancf . j| 2Tifn.\*i^. Hold the expreuc forme of wholefbmf words which thou haft heard of mee with faith and love* I Tm.u\9. Having faith and agoodconfcicnCcP/iA 37 .5. Troft in the Lord and doe good. Of thoft parts did the Di- vinicy ofP^ulconM^ft/iSs 24. 1 4,15, 16. I believe all things that are written, and have hope in God rIexercUcmyfclfe to have a confcience void of o&nce : the (aae were the parts
B 2 of
-^
The kaiure of Divim^l
fehov.^^ ": w like before iX\z co irmjiUy ani be perfed*. The laai^ diChQIiriii rv^q.iircof his Difciples, when befides faith he requires that they oblervc all things that he hath comman- ded, cJ^f /^28.2 0. ' The fame doth F^ii//handle,in the Eprft, totht Ramans ^ wherein tis mmifcft that the fummc of Divi- nity is contained. Finally, he would that the fame fliould be Uiight in the Churches jr/r.5 8 . thefe things I will that thoa affi- me^that they that have believed God, might be carcfuli to goe^ before in well doing.
i* A property of tbisdiftribution ( which is required in a gequine diftribution of every art ) is, that it flowes from the nature of the objed. For feeing the beginning and fiiU aft of fpiritiiilllife, (whichis the proper objeft ot Divinity J is faith , and the fecond aft or operation flowing from that principle is obiervanccat ncceffarily followes that thofttwo' are the genuine parts of Divinity, neither is there any other to be fought for^, • ^ : ! . 7>^' • ' i^ : *^i ^ ::
g. In the old Tcftamcnt ( fitly for that rcgallandfervilc' ^cftate /Divinity feemes fometimc to be divided into the fearc of Goiand obfervingof hisGommandcments^acGordingto that Ecclef^ 12.15. The fumme of all is, feare God, and keepc hisConiraandements , for this is the, whole duty of man. But by a metonymie faith[is included on the former pattjas appeares out of Prr.3.5.7. Truft in the Lord with all thine hcart.fearc the Lord.and depart from evill.
4.Thefe two parrs in ufc indeed and cxercifc arcalwayes joyned together : yet in nature and precepts thcnaosjJiftjflr guiihed.
5. Theyarealfofbdiftinguifhcdih order of nature, that faith holds the firft place ^ and fpirituall obedience the lat- terifor there can be no vitall aftions brought forth^unleffe a 4^nciple of life be firft begotten within*
CapJU.
^>
Of Faith
CFf APT EP ^H-
Gf Faick
I T^ Aith IS a reding of the lieart on God, as on the author JT oflifeandccernallfalvation : thatistofay that by him we may be freed from all evill , and obtabe all good^ £"/>. i c. 2o.Let him leaneupon lehova the holy one oi Ifradin Faith. PfaL^j.'y. Rolle thy W3iy upon Iehova^^ndrvi\& in him^ lere. i/.y^Blcfled is the manwhotruftcthin /^/^^z^i^j and whofe confidence Iehova\u . *
2. To believe commonly fignities an a(!l: of theunderfhmd- in^ yeelding ajfent to teftimony : bat becaufc the will is wont to be moved thereupon , and to ftrctch forth it felfe to em- ^ brace the good lb .^Jlowedy therefore Faith doth aptly enough fee forth this aft of the will alio, in which manner it is ncccflarily underilood in this place. For it is a receiving ^ lohn i.i2.As many as received him— r— who believe^
3,^ Hence Faith is caried unto that gooi vmich hjit isntAie ours ^ is an aftof ele^^ion, ana6tofthe wholcman, which things doe in no wife agree to an aft of the underftand- ing. John 6,35. He that commcth to mc;— he that believeth in mce.
4.Therefarealthough Faith alwayes perfuppoft a know* 4cd§sjof the GofpclKvet there is no fa ving knowledge in any 5 ( a.n(i which dff'.rs from that which is found in feme that (hall notbe laved) but what followes this aft of the wilJ, and depends upon it. lohn 7. 1 7.85 8.3 1.^2.1 John 23.
5. Thit truly Ghriftian Faith which hath place in the un- derttanding doth alwayes Icane upon a Diyine teftimony, as it is Divine :yet this teftimony cannot he received without a pious affeftionof the will towards God. Ii>hri 3* 3 3« H£that rcceiv^h his teftimony^hath fcalcd that God istrue,gg^?w. 4* I ^EoTHe was ftrengthcncd in Faith,giving glory to God. k,. .61 N^idjcr yet becauleitis'gronnded only upon ateftimo- ny^is it the more uncertainc and doubtful! : h:;tmorec^tainc
of Faiths
in its own nature then any humare fcienc^ bcciuft it iscarled to its objcft undcra fonnall refpcft of infallibility r'ahhough by rcafon of the impcrfc&ion of the habit tvhencc Faith flowes^thcaflentofFojichiathisor that (iibjeft oft-times ap- p^ares weaker then the alTcnc of fciencc.
7. Now God istheobjeftof Faith^not as he is confidered inhimfelfej but as weby himioe llvetvell. 1 Tsm.^ lO. Wc hope in the living God, who is the prcfervcr of all men, es- pecially of thofe that belie ve»
8. Chrift as Redeemer is the mediate objed: of Faith ^ but not the higheft,for we believe in God through Chrift. Rem. d. ii«to live to God by Chrift 2 Cor.^.^we have truft through Chrift to God-W£rd 1 Per. 1. 21. Through him believing in God.
9. The fentences in the Scriptures or promifes^doe containe and prefcnt an ob jcft of Faith , and they are called the objeft of Faith by a Metonymy of the adjunB. The good which is propounded to be ootained > as it is (tich^is the end and effe£t< of Faith, not properly the objcft it (clfe*
But that , upon whole power we reft , in the obtaining of that good,is the proper objcft of Faith,! Or.i.23.Wc preach Chrift, and 2.%. I determined to know nothing among you but Jefus Chrift,2 Cor. 5.19. God in Chrift*
10. With this Divine Faith ^ which lookcih to the will of God and our own falvation, we muft not fimply believeany man^but God above, Rom.y^.^\zvy man is a lyar. i ^orA^. that your faith conjifi not in the wifdorae of men.
I r^Thereforc the Authority of God is the proper an^jm- mediate ground of all truth in this manner to be believed : whence is that (blemne (peech of the Prophets every where , the Word of the Lord* Thus faith the Lord.
12* Hence, the laft refolution of Faith as it fes forth a thing to be believed , is into the authority of God , or Divine revc- Iatio^.2 Pet. 1. 20.21 . If ye firft know this^that no prophcty of Scripture is of private interpretation, &c. John 2.29 We know that God (pake to AUfes ^ As the laft refolution of it as it notes the aft ofbelieving,i9 into the operation^ andinwaid pcrlwafion of the Holy Spirit,i C^.tX^ 1 1. That none can call Jcfus Lord,bi]t by the Holy Spirit.
of Fdth.
ijr This Faitb whereby wc believe not only a God >|. or giTecrcdittoGodj bat belicYe in God, is true and proper confidence : not as by this word is (et forth acertaineand abfolnte perfwafion of good to come, but as ir frgnifies chu- finp and apprehending oFa (iifficientgand fit meanes, and fuch is^hcrein fuch a per^afion, and expectation is founded. In which fence men a^faid to put confidence in their wi(domc, f owefj friends and richcf . 7*/^ 78. 3i. They believed not in God nor truftcd in his Hilvation.
14. This is every where dedarwl in tho(e phrafes of Scrip* turc, wherein the true nature of folid Faith is unfolded, h'^yj^'VS'toleanHnott^asIfaj 10. ao, and h)A "\y^^ "^ro. 5. 5. & a^5?M? /^•50-!ah«:i Pr^. J.5. If. %0.\o. i^O T/^/.
71.^ 7r/r<v«J'iTl -ye/ «V. Rom.lO^ !!♦
15. Therefore to bclievein God, is in believing to cleave toGodj to leanc on God,to reit in God as in our all^lufEci- cnt life and falvation%^i'irr 30«20;hy cleaving^ to him^ tor he
.isthylifc.
1 6.Hence that generall aflent, which the Papifls make to be Faith, is not Faith,bccaule by their own confeffionjit may be without any life. /^^j^ 2kij^
1 7. But that fpcciaU afTent 'whereby we refolve that Go4 , isourGodinChrift, Ib not the firft aft ot Faith, butanafit fl jwing from Faith : for there is no greater ceruinty of this truth in thee then in another, Bor a truer apprehenfion oMc in thee then another, before thou haft fpccially applied thy fclfetoGod by Faith. i?«»r.5.i 2.Bcing juftified by Faith,wc hay.e,^gg(Ce toward God, w^ glory in God.
18. Seeing alfothat Faith is the firft aft of life, whereby ' we irve toGodj inChrift,it muft needs confift in union with
God^ which an aflfeftt ^ven f« the truth concerning God c^^ in no wiftdoei
1 9* Fwthcralfo, feeing he that k about to believe out of a (cntc of his mifcry , and defed of any deiiverance,either in him(elfe, or inot^rs,muft needs caft himlclfe upon God in Chrift^as a fufticient^and faithfuU Saviour,he cannot in any mtafure (ocaft himfelfe by an aflent of theunderi^anding but by a confent of the will.
20. Although in Scriptnres fomctimc$ an aflent to the
uuth
$ Offaitk
truth which is touching GodandChrift, hhn li 50,13 ac- counted for true Faith ^ yet there is a fpeciall confidence al- wayes inchidcd ; and fo in all places uherc there islpeech of iaving faith , either a confidence in the Mtjftah is prefup- pofcdj and there is only declared a determination , or appli- cation of it to the per fon of Chiift : or by that a (Tent confi- dence is (ct forth as an cfFeft by its caiiff, lohn 1 1. 2 5^ 2 6, . He that believes in me (hall Uve : belicveft thou this ? He (aith^ yea Lord,! believe that thou art that Chrift, that Son of God W ho (hould come into the World.
2 1 .But whereas confidence is (aid to be a fruit of Faith,it is true of confidence ^ as it refpcfteth God, for that that iS; tocome, and it is a firme hope : but as it re(pefts Godin ChriftjOfFcring himfclfc in prefcntjit is Faith it felfejHence ' arift tho(c titles which theScriptflre gives to favingFaitb^thac it is^TTD'flWct, ^i^V/ct^perlwafion^boldneflc.! Cr. 3. 4. & 5, 6^7^S.Eph.^.i2. iVa.i.i^.ifohr^'y.i^^i^.Tr^^ofi^o^u a full pcrfwafion. Romans 4, ai. Co/, t. 2. tiTdmng thc.fubftancc
22. Now whereas true Faith is of fome placed partly in . the underftanding , and partly in the will, that is not fo accurately fpoken,becaufe it is one Jingle venue , and doth bring forth afts of the lame kinde, not partly of Science,and partlyofaffcftions. i Cr^ij.ij. Butthat^blid/iyfl^^fycelded to the promifa of the Goipel is called Faith ;and conndence, partly becaufe it begetteth Faith as it is a generall a^ent : partly becaafc it flowes from that cor.fidence as it is a fpeciall and (olid ^/^»^ apprehending the aftuall po(Ie(rion ofjgacc already obtained. For fo it refts upon confidence of rfiencarT as a mcane, or third argumentjby force whereof fuch a con- clufiononclycan be inferred. £.<7. Hec that believeth,! am lure he fhall be faved.I believe : Gc. I am (iire I feall be (aved. Exrierience al(b teacheth that that particular aflurance of the Uhdcrffatiding is wanting in (bme 5 foratimc^whonotwith- ftanding have true Faith lying hid in their hearts.
of Godandkis nff^ncu
Chapter II I L
Of GocL^and his E fence*
I. TN the former difputc , wee have treated of Faith :
I now order requires, that we treat of God ^ who is the
JLobjcft of Faith : which that it may bee foraewhat
more exaftly done, wee will firft {jpeake of the knowledge
of God*
^ 8. God as he is in himfelfe cannot be apprehended of any, buthimfelfe i Tim. 6.16. Dwelling in that inacceflible light, whom never man la w,nor can fte.
3, As he hath revealed himfelfe unto us, he is conceived as it were^ by the backe parts, not by the Face. Exod.^^^2^.
^Thou Ibalt fee my back-parts, but my Face cannot be feenc, • and darkcly, not clearly , that is , after an humane manner, and mealurcj I Cor. 13.12. Through a glafle : darkely^ af- ter a (brt.
4. Becauft thoft things thatpertainc to God are ncceflari- ly explained after an humane manner ; hence is that manner of fpeaking frequent in thefc matters which is called. «*9/^' ^iD^'flwc^. l,E. \ figure that attributes thofe things to God ivhieh bee proper to mcn^ as in humane aflPeftipns fenfes or Riember^S.! ^ !
^ 5. Becaufe alfo they are explained after our mca(ure, to mans capacity, hence many things are fpoken of God accor- ding to the way of our conceiving , rather then from his Nature.
6. We cannot know him otherwife , ib as yet to live : neither have we need to knew him otherwife that we may live Well.£A;<7^,33 ip.2o.
7. That which is revealed of God is fuficient for as , that we may live welljD^^r.29.29. Thofe things which are revea- led to us,and our ckildren, for ever that we may doe all the words of this Law, a, r- ^
8»Now chat which may be knowne of Ood his Sufficiency
C and
JO OfG0ciy4*fdkfsBj[fenc6'
and his Efficiency Rom*^. 21, Being fully perfwadcd^that he who had promifedj was able to pertorme.
^.Thefe tvvojare the Pillars of Faith,the props of comfort^ theinciteiTientsofpfetyj and the fiireft markes of true Reli- gion : provM by th-e place before Viz. Rom, 4. 11^.
10. ThedifHcicneyof ^ffi, is that whereby he himfelfe hath (ufficientin himfelfe for himfelfe ^ and for us : hence al- fohhecalled.M-ftifficknt56'<?>fji7.j.. ...
i|. This fu^Cieugy pi God 15 the firft ground or rcafon ofoprFgUhwhy we belijBVciivhiriijZ'f^. because he is able to giveuslife.if<??«*4?3o.9 t,;^ • ].:U 1 i : .
i2.The fufficiency of (jod is in his Ejfejice^znd Suhfflencr, i3.The f/c-^^r^ofGodis, that, whereby he isa being ab- folutly firlK//'544^6; I am the fitft and the lafVj befidesme there is no Godi. Rev. i .%^ 21.6.^22.1^. Idim^lpha^^nd ^ Omeg^ytht beginning and end,thij firft and the laft.
I4« This £]J^;?(r^t>f God is declared in his name Jehova* Now bec^iife the Efe/jcc of Qod is (iich 5 hence it. ^ follower.
15. Ei^fl•^thatGQdi5one5andonlyonc.Z?m^tf 4. iTrn^ 2.^.8'ph.^»6.\ C^r.^,'^.6. Marks i2.'^2.R0m.^.2p,^o. .. , i I ^.Secondly 5 that Godis of himlclfc, that is^rieichct from another,nor of another,nor by another^nor for another, ^ r7.Thirdly5fitiaIly hence it is that he is voyd of that power
which is called paffive , hence he is unchangeable. Tfa.ioi. 27«28, thou Fcmainefl ; thou art the fame. Rowans u xy the glory of the Incorruptible God. lames 1. 17^ With whom there is no variablcnefle , nor fliadow of turi^n^^^^^pr changing^
18. Now bccauft this €{[ertce cannot be fufficiently com* prehendcd of us by one Aft it is explicated of us as if it were manrfoldj namely by many attiibutes/
ip.They ^re called attributes^ becaufe they sre rather (^id to be attributed to God, then properly to be iahim , if they be taken as the words found,
20.Tbe(e attributes in God, arconc naoft purc^ and fimple aft. Hence the nature of the Divine attrifcittcs^ may be right- ly explained b; thefe propofitions as fo many C(?^^ff^/^>,
Eir/}..
Of<^od^andhisBJfeHce^ |^
2 1. Fir ft all the attributes of God are truly fpokcn of God, as weii ih the abltraft as in the concrete.
i'a. Secondlyjthofe attributes; which arc in a fort common to God with the Creatures , doe in their fubftance belong to God in the firft place, to the Creatures (econdarily ; although the names arc transfcrd from the Creatures to God , ana fb doe fir(t agree to the Creatures.
23-rhirdly,thc Divine attributes doe admit no inward in* tention^extention^remiflTion orimparity.
24.FourthIy5 the Divine attributes are not contrary one to another, but doe very well agree together.
2 5. Fifthly, all Divine attributes are as it were Divineper- feftions:yetfbasthat all imperfcvSion, which accompanies liich a property in the Creature^ is to be removed inthisap* plication of it to God , and the perfe6licn thereof i.s to be conceived with grcateft eminency.
26. Sixthly, Divine attributes are in God^not only virtually, and by way of eminency, but alfo formally, although not 7 in that manner, that quditics, are in the CreatureF.
27.Seventhly,theyareinGadas in a fecond Ejfence , be- caufe they are not of the foritlall rcafon of the Divine Sffeuce^ for we conceive God to be 3 before we can conceive him to be juftjand good.
aS.Eighthlyjtheyarcdiftinguifliedj fromthcjE/^^^f^, and Ratmerathci-^ among thera(elves,not only in reafon ( as they fay) re.^foning^ nme^ rmom hut alfo reafonrea/(?ned, (6 that the foundation of the diftin- R^tiocinau* ftionisin Godhimfelfe. * '
^g^Ninthly, thofe attributes , which in their formall ref- ^pcEFTinclude fomething proper to the Divine Effence^ are altogether incommunicable: as Omnipotencyj Immenfity, Eternity, and fuch like.
30. Tcnthly, thofe that are faid to b^ communicated to the Creatures 5 doe agree to them by likeneffe , not altogether in thefamemanneras they are in God: neither yet altogether
51. The attributes of God fet forth. What God is, and
32* What God is , none can perfedly define, but that hath the Logickc of God himfelfe. But an impcrfeft
C « dit
12 Of ffid dud Us Efencei
dcfcription which commeth nccrcft to unfold Goda na« tare , and naay bee conceived of us , is (uch as this.
35, Gcdfs a Spirit having life in himfelfe. lohn 4;24> God is a (pirit, md (^hap, 5.2(5* The Father hath life in him^ felfc.
34. He is ealld ^SjHrir. i. Negatively , bccaufe he is not a body.2. Analogically jor by a certainelikenefle, bccaufe there are many perfeftions in fpirituall (ubllances which doe more ftiadow forth the Divine natare^then any bodily thingcan-
35. Heisfaidto be Living, i. Becauft God doth mod efpecially workeofhimfelfc, not being moved by another^ 2. Becaufe the vitall aftion of God is his very Ejfcncc. 3. Bc- caufe he is the Fountaine of all being 9 and vitall operation V toother livirkg things. AEis 17,25.2 8. He giveth to alUifcjand breathjand aH things:in him welive^movCj and be.
36. He is (aid to live in himfelfe^ becaufe he receiveth nci*- thftr beihgnor-lifejfrom any^ in any part.
37* Hence, the chicfe title of God whereby he is diftingui- ftied from all IdollSjiSjthat he is the living God. Deut. 32. 40«\ PjQ/.84.23.A?r.5,2.
38. Hence our Faith feeking eternall life ^ dodi reft in God aloui 5 becaule God is the Fountaine of all life. John 5.26.
^ 3P. Who God is^thofc properties doe fet forth to us whcr- by he is diftinguiflied from all other things.
40. Now thofe Divine properties doe (hcw^How great God island what an one he is.
41. Under the motion of Quantity he is faid to be^ i. One. 2. Infinite. Firft^inwardly.becaufe he is unmcafurableT^'." condly^qutwardly as he U incomprchenfible.3,he is faid to be eternall.
42. He h (aid to be One , not in kinde , but in that moft pcrfcftunity^which in the Creatures, is wont to be called numerically and individualL
43* God is infinite , as he is void of all bounds of his
Effence.' Pfai 1 39,8. If I clime up to Hcaven^tfaou art there :
or make my bed in the Grave, behold thou art there.
w \.^^'p^ is unmeafiirable , as he h void of all nutter of
dimenfion ormcafure.iX/;;^,8,a7.The Heavens, and Heavens
of
of Gad and hit E fence. 1 3
of heavens doe not containe thee. T/i^d.i* Heaven is my throne. Earth my foote-ftoole.
45. Hence Faith doth looke for no certaine meaftre of bleffcdnefle , to be communicated from God, but unmeafu- rabk glory.
46. God is incomprehenfiblejbecaufe he is void of any bounds to compafle hin%
47. Hence he is prefent every where ^becaufe there is no place whence he is excluded ^ neither is hee included any where.
48. God is alfo eternall , becaufe without beginning and
49.H^nce it is^that our Faith doth apprehend ctcrnalllife in Ged*
50. What an one God is thole properties doc fet forth by which he is faid to worke : unto thefe now ought to be at- tributed all the properties o(Efe»cf^2Lnd quantity^ fimplicityj immutabilityjeternityj and immenfity. /* 51. Thefe qualities are conceived either under the reafon of faculties or elfe of vertucS , by which thofe faculties are adorned.
52.The faculties are underftandtng and will, whence Faith doth le.ine upon him^who knowcs what is needfull for us^and is willing alfo to fupply it.
53.The underftanding of God is firaple without any com^ pofition^difcourft or reprc(entation offhapeSoH^^.4,13, AH things are naked and open to his eyes.
54»Theunderftandingof God is unchangeable ;hc knowes /'tiurutrrcrwifejnor more one thing then another , nor more before then now^ or now then before. %A£ls 15. i8, known io the Lord are all his workes, from before all ages.
55. Tke underftanding of God iseternall : it neither be- ginneth nor endeth^ 7^/V.
55. The underftanding of God is Tnfihite, becauQ he perceiveth all truths , and reafons of all things, ^^l^ i lo 8, 9. The Wifdorae of God is higher then the Heavens j longer then the Earth : deeper then the Sea. F/^/. I39- ^« thy knowledge is more wonderfull then^that; I cm con* ^
ceivc it.
G 3- 5;^The-
!4 Of Gods fuhjifitnce^
57#The fame way alfoth^ nature of the Divine will ought to be conceived of us.
58. The will of God is fingle and only one in God.
5 9. The will of God is unchangeable : becaufe he alwaycs wilkth therame^and in the famemanner.P/. 3 j.ii.The counfcU of the Lord remaincth for ever.
60. The will of God is ctcrnall ; becauft hec doth not begin to will what before he would not 5 nor ceafeth to will that which before hee willed. CM^l^ch* 3* 6, I Jehova change not.
6 r. The will of God may be faid to be infinite : becaufe ic hath no outward limitation. ^
62. The affeftions which are given to God in Scripture^as I love,hatredgand the like,doe either fet forth afts of the willjOr doe agree to God only figuratively.
63. A vertue is the perfeftion of the underftanding and Will 5 fuch as is wifdome , holineflc , and the like in God.
64. Virtue is attributed toGodjasitnotesafcadinefJeofSr doing: not under the refpeft of an habit diftinft from faculty and aft.
65. But the vcrtues which in man 5 arifc from occafion of finne and imperfeftiangdoe not agree to God^as humility. chaftity^fliamefaftneSjand the like.
• 66. Out of all thefe attributes^that perfcftion of God doth refultj whereby hee is called bleflfedt i 7/«r. r. u, and 6. 15,
67. Hence our Faith hath a firme foundation , bccauftit leanethonGodthe poffeflbr and author of all peffeftfufr', - blcffcd nejfle and glory .
Chapter V.
of the Snhfifience of God.
!• "TpHe Subfiftence of God is thaC one EffcncCj as it is with jL its perfonall properties.
''. 2. The
Of ihepbfidence of God. 1 5
2. The (ame cflencc is common to three fubCiicnccs , and as touching the Deity, every fubfiftence is of it ielfe.
I* Nothing morcoveris attributed to the Eflerxe, which Qi/c?/d c^mi^ Hiay not be attributed Co every fubliftence in regard of the ^'^^. EfTence of it#
4 But thofe things that are attributed properly to every Tub- ^^odftibfifie-fj^ fiftcnce in regard of its (ubiiftence^ cannot be attributed to the ^^'^^^^ Effcnce.
5# The fubfifteoces are dlftinguifhcd from the EflcQceg as the manners of fublifting growing togctncr with the (ame Eflcnce are diftinguifhcd from the fame abfolutely ccn^ fidcred. oM -! '
d.They are diftinguifhcd among themfelves , as Kelatlves by certaine relative properties ; fo as one cannot be another j yet they are together in nature, neither can they be faid to be former^ orlattcr jbut in order of bcginningj and manner of iubfifting* , -.'''■■- ; ' ^ > _ .
7. But feeing thdie relative properties are, as itwcreiridi-'^^^^;wto^ei /^viduating in an Eflence that Jives fpiritually and moft per- ^^^^/^^^^^'^^ ^
fcftlyt therefore thofe (ubfiftcnccs arc rightly called perfons. imMti(^^^ * 8. Now thcfc^properties are not inherent qualities^ but re- lath^eaflfeftianSj .lanfo which agrees^ all that perfediori, which is found in the like afFeft ions of the Creaturcj but no impcr* feftion agrccth to them,
p.Hencetis that a relative property in God doth make or infer a pcrfon , which in the Creatures hath not the fame rcafon.
iG.Thofe&bfiftences arc either breathing^ asFather^ ^^^ spirantes fpinfti^ "Sonne 5 or breathed, as the Holy Spirit.
1 1 • To breath , or fend forth is a relation , not fuch as by Emittere. it fclfc can make a perfbn , but common to two perfons.
12. The relative property of the Father is to beget. Pfal. 2.7, ThoH art 7nj Sonne, this day I begot thee. Iohn'>^^ l6» the only begotten Sonne. 'Heb^ 1 /6. The firft begotten. Hence he isthefirftinOrder.
13. The relative property of the Sonne is to be begotten, that i^ 5 To to proccede from the Father, that he is partaker of the fame Eflence , and doth perfeftly refemble his nature: and hence, he is the fecond in order, Hf ^. 1.3. The bright-
neflc:
J
jg of the fubfifieHce of&od.
ncffe of his glory , and the Charadler of his Pcr-
fon.
14. The property of the holy Ghoft , is to be breathed, or fcnt forthj and proceede both from the Father , and the Sonne. fohrt.\'^.26NW\\ovnlvJi\l fend to yon from the Fa- ther, that fpirit of* truth who proceeds from the Father, Komans 8. 9. The fpiric of Chriit. gaL^. 6. The fpirit of the Sonne.
15. The difference betwcene (thefetwo^tobebegotten^ v/hlch agrees to the Sonne, and to proceed, which is proper to the holy Ghoft ^ cannot be explained by us in proper wordSj but that the Sonne proceeds from the Father alone, 3nd the holy Ghoft from the Father and the Sonne , ma- king Gae xelative together ^ .Or making together one re- lation«
16. Yet it may 5 in part , befliadowed out in a fimilitude ; namely the father is as it were, ^eus intelUgens Godundej> ftanding : the Sonne the expreflc Image of the Fatber,is as it were DeHsintelleBtUyGoA underftood; the holy Spirit flow^ > ing and breathed from the Father by the Sonne, is as it wer« l^em <6/rffi«,God beloved.
The Sonne is produced as it v/ere by an aft of un- derftanding or fpeaking, from the tmderftanding, or fruit- full memory of the Father: the holy Spirit is produced by an aft ofloving or breathing from the fruitful! will of the Fa- ther and the Sonne. Hence the Sonne is called the word, V Vifdomcjlmage, which are not affirmed of the holy Ghoft* But bccaufe in the Creatures there is found the generati^_of a fonne , but there is not any thing found which dotnlotra- mediately proceed from two equally perfeft ( as the holy Spirit proceedeth from the Father , and the Sonne ) there- fore theprocelTionof the Sonne is properly defigned, no- ted 3 or fee dow/ie in Scripture: but neither is a fpeciall manner of proceeding ^ norfpeciall name abfolutly proper given to the thirdperfon. For it is truly (aid of the Fa- ther and the Sonne, that they arc fpiriis, and holy, and the Sonne alfo proceedeth from the Father by fpirituall gene ration.
1 7- ThepjropernamcofGod, with his proper titles, is
given
OfGodandhuEjfence. I7
given in Scripture, not oncly to the Fathcr^biUaKbtothc Sonne. /^r 2 f. 6. ftbova out righteourncfic, loh» 1. i. T^he Word was Goc^« Ror^.p. ^. God blcfTed forever, i lim.^, 16. Godmanifcft inthcflcfli, /ff'z. 17,14. LordefLords^and King of Kingf, It is alfo given to the holy Spirit, e^^// 5, 354« thatthoulhouldeftly to the holy Spirit, thou haft HcxT untoGbdv ^<^/28. 25. with I/^j 6.^. lehova faidj the holy Ghoft fpake.i Cor,^. i6.ic 6, 19.2 Con6^i6. the Temple of Godjthc Temple of the fpirit. iS.Divine attributes are affirmed not only of the Fathcr^but alfo of the Son^I/ajf p.^.The moft mightyQod.Fathcr of eter- nity. M/^ 2.2 5.He knew what was in man^andj. 1 3. The fon ofmanisin Heaven 3 and 8.38. Before Ahahamvf asI am. In like manner alfo of the holy Spirit,P/,r jj.j. Whither fluU I fly from thy (pirit.i €0.2,1 o.The fpirit fcarchcth al things, even the dcepe things of God* HeL^.i^ the ctcrnall fpirit.
I p. The proper operations of God , are attributed not only to the Fathcr,but alfo to the Sonne , and the holy (pi- ^it. £/^fliV;f is attributed to the Sonne, LMat. 24. 31. His elcftj and the eternall counfell of God is attributed to the holy Ghoft. //^jr 40.13. Who hath waighedthe ipiritofthe ^Lord as the man of his counfell^ Creation is attributed to the Sonne^Iohn i.3. All things were made by himiand without him was made nothing that was made: Alfo it is attributed to the holy Spirit ^ P/ii/.33.6.By the Word of the Lord were the Heavens made , and all the ftrength of them by the breath of his mouth. Upholdingjfc governing of things created is at- tributed to the A^onnCj Heb, 1.3. Who upholdeth all things by t_har bis mighty Word, Alfo they are attributed to the holy ^piri^G^^^. i,2.The fpirit did move upon the face of ths waters. Zech.4.6. By my i^pirit faith the Lord of Hofts: Proper power of doing miracles is given to the *yon.-^S.4.ic. Through the name of Jcfus Chrift , he ftandeth before you wholej,& 9.34. Jefos Chrift healeth thce.Its alfo given to the holy »?pirit, €>/(3/2.4. They began to fpcake with tongues^ as the fpirit gave them utterance. The communicating of fpiritualUife, and ofall grace, in vocation, juftification, ad- option, fanftificttioo , and glorification , is every where given as well to the iJonne and holy i'piritas tothcFather, ^ D the
f i OfGod^ andhk Ejfence^
theordaining,fending,and bleffing of Ecclcfiafticall Miniftcry is given to the .?onne, Efh. 4.8. 11. He gave giftSjhe gave fomc Apoftles , &c. Andto the holy Ghoft, iCor. 12. ii. All thefe v^orketh one and the fame fpirit. A^s 20.28. Tm holy .Jpirit hath made you overfecrs. The very Rcfuricftion of the flefti is alcribsd to the iS^onnc , as the author. lohn 6.54, I willraife him up. Alfo to theholy -i'piit, Roni.%. 1 1. Hee (hall raifc up your bodies, by his fpirit dwelling in you.
20. Divine honour alfo, and worflii pis given ., not only to the Fatherj but alfo to the 5onnc. Hebr. i . 6. Let all the Angels of God worftiip him. And alfo to the holy spirit : when his Name together with the Father and the Sonne^ is appointed to be called upon over the Baptifed^ Mat. 2 8. ip. In the name of the Father, and Sonne.and holy Spirit. In like manner the Sonne 5 and Spirit is called upon g in that (blcmnc forme of (alutation. The grace of the Lord Jcftis Ghrift, aed the love of God the Fatherland the communi- cation of the holy Spirit be with you all. 2 Cor. 13. ijtAndv whatfoevcr pertaineth to worfliip is referred as well to ^ Ghrift as to the holy Spirit , in that the true worfhippers of Godj asthey arcfuch, are called Temples not only ot God ^ theFather, but alfo of Ghrift, Rev. 2 1.22. The Lord God Almighty is her Templcj and the X^w^^^. i Cor 3. 1 6. Know yee not that yee are the Temple of God , and the Spirit of God dwelleth in you and 6. ip.Know yee not that your body is the Temple of the holy Spirit^who is in you.
21. Finally, that authocicy, and majefty, which is proper CO God,is given to the Sonne and the fpirit. 1 Cor. a^^^SjHhe Lord of glory, i Pet.^. i4.that^ fpirit of glory. All holy^-- phecyisattributerltoChnftandthe holy Spirit, i Pet. ^. 19. Ghrift by his fpirit went and preached to the fpirits. thatarein prifon.2'^'r'.T 2 i-HoIy men fpake being moved by the holy Spicit- ABi 28.25. The holy Spirit fpake by J/aiah the Prophet.
22. Now that the holy Spirit is propounded to us in all thefe as a perfon fubfifting, it doth manifeftly appeare by thity that lifcjunderftanding, will and power is given to him every whcre^togcther with all ads proper fo a perfon.
^3oAIfo
Gods EffickH(y. 5^
23. AI(b his diftinftion from the Father and the Sonne is deer'Iy taught when he is calledjanother,fent, con^ming/rom thcFather and the Sonne. lohn 14.
24.Hencej<G6d is the objeft of cur Faiihj is every way fiif- ficient to impart falvation to us. For all love, grace, and the communication of thofe things which pcrtaine to living well doe flow from the Father , Sonne, and holy Spirit, 2.
G HAPTER VI/
Of the Efficiency of God.
!• TpHe Efficiency of Qod is that , whereby he worketh all X in all things, £pki.i I. Who worketh all things, Rom. ^11.36. Of him, by him, and for him are all things.
2. That EffeSing.workjW^ora^m^ofGody being aftively ^ taken as they are in God afting, fiot really diverfe from God
himftlfe. For no compofition , or mutation of power and aft can have place ia the mod fimple , and immutable nature of Godt Yet it addeth a ccrtaine relation of God to a real! effeft.
3. He worketh ail in all things^ becaufcthe Efficiency of ali ' and every thing 5 depends upon thefirftcaufe, not only as
touching its fubftance, butalfo, as touching all reallcircum- ftances*^//^^ 45* 7« That I lehova doe all thefe things. Lam. 3.37. 38, Who is he that faith^and it commeth to paflc, when theLordcommandethitnot ? Out ofthe mouth of i^hcmoft high proccedeth not evill and good ?
Alfo whatfoever hath any perfedion in geytere moris in mat- ter of manners , is accounted among the workes of God : but not imperfeftion or defefts^which are oppoled tothefub^ jcftion that is due to God;
^. In the efficiency of God fliines forth Ijoth his EflTence and his fubfiftance. ^* ^
5. That Efficiency which pertaines to the Eflence of God, is l:Us omnipotency^
D 2 6. The
20 ^^^^ EfficieHcy*
' 6. The power of God being confidcred as (imply power- ful! ) is altogether the fame with his fufficicncy, and pcrtaines properly to the nature of God 5 as it is confidered under the rcCpcftofa being, and fo is before the knowledge and will of God. Kon:% 2i« 23. for God is able to graft them in againe.
7, But power in afmuch as it is in execution, is in (brae fort after fufficicncy^and pertaines to the Efficiency of God, and fo doth follow the knowledge and will of God.T/k/. 115 3.and i55.6.Whatfoeverh€ plealedhc did*
8. In thefe therefore this order is to be conceived. That firft we conceive in God P6>]f>, tobeabk, (ccondly iydr^, to know 3 thirdly 7^i?//<f to will; Laftly, Sficere potemer^powcv- fully to efi'cft 3 which differs from the efFdftuall will of God, but only ratione , in reafon , whence is that Syllogifmeof faith, which in A/^r.8. 2,5. is diftinftly explained ; Lord if thm wi/t^thou cdtjft : I will. Therefore it is done. Where the argument is from the will coaiming to the power.
9. Hence the very Will of God, asitisanefFe(?Hngprin-\ ^clplej hatha kinde of power , Rom. ^. 19. Who hath re- .
lifted his will ; rcither is executive Omnipotcncy anything^ elfe , then the €tFe(3ing wiilof God. l^fa/me ^^. 9. Hce commanJed^ard it was done, iict ,4.1 1 . By thy will they arc and were Created.
10. Therefore it is an error againft the nature of God 3 ' to fay 3 that G ^d properly wiHcth to doe many things, which * yet by his Omnipotency he doth not. Epl.\ i • 19.20 The ex- ceeding g: eatneflc of his power in us that believe ^ according to ih: w rking of his mighty power. -^ - --^
IT. The dnnipotency of God is that whereby, he his able to effeft all things that he willeth or can will, z C/br.20. 6. In thy hand is power and ftrength, and none can refill thee, Lukj 1.37. With God there is no word which cannot, be done.T^//.3. 2 1. He is alfo able to fubjcft all things unto him(clfr.
12. Hence alfo God Is every where called in the oldTe- ftament Ts^l ^K mighty God ^ ffky 9 6. leremy 32. 18. Alio ^^^ ht^ God al-fufficienu G'^;r.i7. i . & 3 5 . 1 1. Rutk. i.2C«2i. And in the new Teftament heis called ^^^>t/»««'V<c^
the
Cods Efficiencjfi % i
the Loi d AInrightyj 2 C^r.6.ii, /f<?z'.i.8. &4. 8, And the only ^vfa^^m Potentate. X Tim. 6* 15.
Power is at-cributcd to God adivcly, becaufe he hath power to communicate fomethlng to other! , fuch as is the power of the caufe*
13 PotentU^velpoteFl^ cmfdL^k caufing power yet proper- ly aftive power doth not agree to God^as if in rclpeft of him- fclfe, he were firft idle , and after did put himfelfc forth in- to aft : for Godisamoftpure Aftt/4»?f/ 1.17.
14. Therefore we muft not im^agine fuch an a6live power in God, which is a different thing from his E(Icnce , for the very Eflence of God is this power whereby he is powerful] : As the fame Eflence is mercy it fclfe, whereby he is mcr- cifuIK
15, Eat an aftive power agrees to God,iir re(pc(!l: of the Creature, which is properly faid to be able to receive , and prove that aft of God, which before it did not feeleand prove* LMatthew ip. 2d. Ail things are poffible with
/ God.
i6. The Omnipotcncy of Godis convcrfant about things ) abfolutely poffible, whatfocver God willeth , or can will. Jbidem.
17. It is not therefore cxcrcifed about things which areal- togethcr dS^^arct. impoffible, and doe imply a certaine contra- diftion^ either in GodjOrin the things created, %Tim.2.i^^ He cannot dciiy himfelfe.
1 S.Hencea certaine diftinftion arifeth of Divine Omnipo- tency, whereby it is diftinguiflied into abfolute power, and ' ordina^e^ or aftuall power.
1 9. Abfolute power is that whereby God is able to doe all things poffible, although they never flball be.i^^r.3 9. God can of thefe ftones raife up children unto ^hnJoam^ and 26.53. Thinkeft thou that I cannot now pray my Fatherland he fliall prefently give me more then twelve legions of An- gelU T May\^. 10.27. Efh. 3. 20.
20. The ordi late power of God is that whereby henot onlycandoc that which he wiD^ but alfoih very deed doth aftually doc , whatfocver he will. ?fd^ Ji5»3« .Sc 135. 6.
D3 ax. The
22 Gods Efficiency
21. The manner of Gods fabfiftence which fliines forth in his Efficiency is firft,thc co-working of all perfonj.;feCcnd- ly, the diftinft manner of the perfons in working.
22. Their co*-working is ^ that whereby they doinft- parably worke the fame thing : for all cxternall a^^ions are common to all the perfons,^^^^ 5'i7«i f^My Father worketh, and \ worke. Whatfoever be doth , the fame iikewife doth the Son. and i6.i3,i4.That fpirit (hallnctfpeakof himftlfe; but whatfoever he (hall hcarej he (hall fpeak. He (hall take of mincjand give it to you*
230 Hence every perfon worketh of hiralelfejas touching the cau(all power which he cxercKeth.
24. Hence, there is no preeminence of dignity 5 in that co-working, but great unity ^ and identity of one, and the famecauft.
25, HcMce equal! honor is equally due from us to all the Divine Perfons.
2d. The DiftinB manner of working is that whereby e-^ very perfon doth worke according to the diilinft manner of ^ his (ub(iftence. \
27. That dirtinft manner is partly in the order of working, v partly in the bounding of the aftion.
28. As touching the order 3 the manner of working of the Father is of himfclfe , by the Sonne and Holy Spirit. Hence the beginning of things, namely Creation,is properly attri- buted to the Father, who in order of beginning is the firft Perfon.
29. The manner of operation of the Sonne is from the Fa- ther by the ipirit. Hence the difpenfation of things Is pro- ' perly attributed to him, namely Redemption^and thecon^ ftiUicion of al the offices in theChurch. Bp. 4 ii.He therefore gave fome to be Apo(tles,fbme Prophets^&c.
3c. The manner of working of the fpir it is from the Fa- ther and the Son by himfelfe. Hence the communication of things is attributed to the Holy Spirit, as Regeneration. Tit. 3 .5. The domroimication of all (piricuaU gifts, 1 ^<?r, 12. 4. And the perfeftion of natural! things themfelvc*.
3 1. As touching the termiiutioh of the aftion that works, ' in
Decree and ConnfelU in which the Working , or manner of working of one perfon^ doth chiefly {hine forth is chiefly attributed tothatperfon. So Creation is by a fpeciall application appropriated to the Father, Redemption to the Sonnej and Sanftification to the holy Ghoft.
Chapter VIL
Of the Decree , and Connfdl of God.
li T M the powerfiill Efficiency o^GodythcD ecree of God ob- -I taineth the firft place : becaufethis manner of working, being of all raoft perfcCl^doth chiefly agree to the Divine Nature.
2. The Diffr^^ of God is his determinate purpole of efFeft- ^ng all things by his almighty Power^and according to his fco\xnCclhSph. I.I I. He doth all things according to the coim- \fcll of his own will.
3. la the Decree oi God theirc appearcth hisconSancy, truth, and faithfulneflie.
4. Conftancy is that whereby the Decree of God remaincs alwaycs immutable. Niim.21.2':^. TheftrongGod is not a man that he ftiould ly^orthe Sonne of man that he fhould re- 'ftnu'Prov*i(p.2i.T:htCoHnfell ot the Lord it fhallftand*
5. Truth is that whereby he declares that alone which he hath deqrced , ler. i o. 1 o. lehova is a God of truth. Ront. jo 4. Let God be true and every man ajiar. For although his words may (ceme fometime to found another thing , yet the fence of them doth alwayes agree with the Decree.
6. FaithfulneflTe is that whereby he efFefts that which he hath decreed, and as he hath decrecdilfay 46,1 o. My Counfell fliall ftand^and I will doe all my plcafure.
7#Every ^^fr^f^of Godiseternall.i Cor. 2. j^ASls 15.180
8. To this Decree of God pertaineth C^unfelh £pk la?* >f(^/4 28. ^t, The ^ounfell of God is as it were his deliberation con-
cernkig;
22
J 4 Decree and Ceunfill^
ccrningthc doing of every thing in thebc0 «anner, after that it is of the underftanding and will approved.
10. Counftll is given to God iflrcfpcft of pcrfcft judges mcnt, whereby he doth all things advifcdly /. E. willingly andof fet purpofc : not in refpcft of any inquifition upon which fuch a judgement doth depend us men. For God (cctb and willeth all and every thing togcther^Thercforc it is called^ as it were deliberation, not deliberation properly focallcdL
1 1. Three things concurrc to the perfcftion of this counfeU^ !• A (cope or end propoundedt 2. A conceipt of thcminde tending towards that ^ope. 3. An intention , and well plea-- lingneue of the will*
12. The (cope or end of this C^unfeJl is the glory of God i himfelfe,that is, thatgoodneffe, orperfeftionofGod which
is made manifefrby bis Efficiency, and feines forth in his workSj-Ep fe.i.6.To the praift of his glorious grace.
1 3. In every artificer, or one that workes by counfell ^^ txtra^ outwardly ,there is a platfornae afore baad in the mind which when he i« about to worke hee lookes into, that lie may fit his worke to it ; fb alfo in God,leeing he wort ) cth not naturally nor raftily, nor byconftraint,but with^ greateft perfeftion of reafon,//)^<rA a flatforme is to be conceived^ to fr^xift bcfere in his mind^ as the exemplary canfcofall thing8tobedone.H^.ii.3. Thofe things we fee were made of things that doe not appeare.
14. The platforme of all things is the Divine Ellence, as it is underftood of God hirofelfe as iraitable by the CKa- turcSj or (b as in (bmc fort the Image of that perfcftion or (bme footftcp thereof may be exprcflfcd in the Cccaturcs : that is 3 the Creatures themlclves, as they are conceived in the Mind of God, are the platforme or image of that nature which they have in themftlves.
15. A platforme in the mind of man,who attaines to know- ledge by Analyfis or refolution is coilefted of things them- fclvcs: and fo things are firft in themfelves^thcn they come untothefcnftsofmcn, and then to the underftandingWjhere they can make fome Idea to direft the folio wing^operatlon. But becauft God undcrftandeth all things by ^enejis^ or compofition,and doth not require knowledge by Analyfis^or
refolution j
Be^ree and CmnfeU. 25
rcfolwtion of things^ therefoi c all things are firft in his mindc before they are in them (elves.
i^S.ln us the thinf^s themfelves arethcex^plcjplatformor copy , and our knowledge is th<: Image ; but in God the Divine knowledge-is the coppy-platforme^ and the things thenifelves theliiiagCj orexprelTcli!<enefle of it-
17. An^^^f^inmanis firft imprinted and afterwards cx- prefled in the things : but in God it is only exprdfing pro- perly 5 not imprefled , became it doth not come from any o- therthinc^.
- H.From this one foundation may all errors of merits and forefecnc faith be fufficiently »refced.For li^iny Decree of God (hould depend properly upon (uch fore^ghc, then the Ij^^ of God ihould come to him from fomething elfe^ which doth in no wife agree with his nature.
ip. The/^^<!rorplatforme, asitisabfoludyconfidered in God, is only one, but as it includes divers refpefts to the Creatures, it becomes manifoldjfo that it is true, that the ^Idca of one Creature is not the Idea of another.
20. There are in God platformes of all perfeftions which \ are in the Creatures, becaufe they proceed from the adive
powerofGod :but not of iraperfe(flionS3if they be formally confidered as imperfcftion?.
21. Therefore the knowledge of evill depends upon the denying of good , as the being of cvlU confifts in priva- tion of good 3 for every thing as ic hath its being , fo It is knowne.
22. J^i^4/as they are many, (b fbmc of them are Comexa .knit together among themlelveSj and depend one upon a-
nother : whence alfo a certainc order arifeth of former and lattert
23. /ie/ J- as they are confidered going before \\\t'T)€cree of Gods Will, doe reprefent a qnUditj of things^and only a poffible exiftence : as they are confidered after the deter- mination of Gods Will, they reprefent the fame thing, as a<^ually to come,according to their aftuall exiftence.
24.From that divers confideration there arileth diftinftion of Divine knowledge into that which is called, Knowledge of iimple underftanding^and knowledge of vifion.
E (5. Know
1 26 Decree and CowtftlL
SikmkfpnpHch a 5. Knowledge of innplc intelligence , is of all poffiblc Jmlligenti£. things^ that is, of allandevery thirtg^whichmaybedoneby
i moftpcrfefl: knowledge in God.
scictakvifi)nu. 26. Knowledge of vifion , is the knowledge of allfaturc _ things, whether they be in tlicir own natBrcneccifary^or free, or contingent.
27. Theft thitigs that Gkxl knowes by the knowledge of fimple intelligence or meere undtrftanding,he k now es by his al fofficicncy ; but thofe things that he knowes by knowledge ofvilion, he knowes by his Efficiency or by t\it Decree oi his own will , T/i. gj. 15. He that frames their hearts , ob« fervcth all their workef. i/44* 2. Who as I, foretelleth and dcclareth it, or ordereth it to me ^ from the time that I diA pofed the people for ever ; that the things to come^ and which (hall come to paffe may be declared to them 1 9cimk mdk. . 28. A midc le knowledge by which God is fained of fome to have known before the Z^e'cTif^ of his will by fuppofition^ foch events to come to pafle,if fuch caufes were put : feeing that it doth both determine events to come certainly to puHteV independantly from Gods Will, and doth make fume know-r ledge of God to depend chiefly on the obied : I (ay (iich( a knowledge cannot ftand with the great perfcftion of God. .
29. ThcDmntldeay according to the variety of Notions^ which are in the things^doth pyt on divers re(i e(ft?. In rei^ peft of the Principles 5 it is called intelligence whereby God pcrce veth every fevcrall thing in every thing : in relpeftof truth belonging to every feverall thing it is called Science^ which as to t he extent of it , is Omnifcience : and as to that being which things have in their proper mea(ure5 ^^ called Pr^fcience. In refpcft of the dependance of truths which they have among themfelves,it is called Sapience^ wheieby h« knoweth what is convenient for every things and what isdi(i agreeab.efromit : In refpcft of the whole order to heap- pointed in praftife , it is called Prudence , whereby he • knowes , to apply the fitteft occafions to every thing : La^ftfy , in refpeft of pwttin^ in praftifejit is called An. Whereby hce fcnowes to cifeft all thiiigs moft skilfiilly.
30. Theft
Godi Decree tndCetmfelU ^ y
■ jo-Thoft worcjs ;arc often ufed promilaioufly in the Seri^ turcs, to cxplaine the perfeftion of Divine undcrftanding to tfac capacity of thofc , who have an underftanding very im- pcrfc&jyet of their own naturcxhey adniit this diffinftion^and iiotancieher* . ,. ...,v?,. (.j ^bjiir., Ji^l.^ ,'iO'iuiuV;
51 . That conye(fldrall feiowledgd wBctt only ibxne doe give toGodjabout contingent things to come,doth plainly rc- pugne the nature^nd perfcftion of God.
Of thofi three things vohich Vf ere frofounded, as concNrringt9 theferfeHionofGois^punfeUy namely y ^ fcofe^con^ ceived of the mi/tde , and intention ofypill • The Thirdremainestoheconfidered^ n^hich
u called fiooi pleafure. <^^
. 52. The Good pleafisreofGod is an aft of Dhrfctlc wUIj jffloft freely and cfFeftually determining of all things*
5 J. Good fleafure indeed in Scripture doth moft ufiially ftt forth the good will of God, whereby he wHlcth, and deteroiineth a faving good unto his : yec because all the Connfell of God is well pleaiing to him^ it is rightly ufed by Divines to cxplaine every Co$mfeU of God| even according to the Scriptures*
34* This will is truly free : becaufe whatfbever it willeth^il willeth it not by necefllcy of nature ^ but by Cotsnfci. . . 3 5« It is moft frcC) or chiefly and abibtutiy free,dependin^ upon na other , but thcfrcedome of the will of men tna Angels by rea(bn of that dependancc which it hath on God^ is leflcfree paruking of another.
'•-■ 394Freedon)e in thoCt operations which are oQtward is not only concouiitanr,as it is in inward operacionsibut al(b ic is antecedent by way of a principle : biecauft that which GodwiUcth to worke outwardly, he willeth not outofne* celTity of nature, but of jprecedent choiJc : for there is not a neceCTary connexion t^tweene the Divine N^ure , and ihoic Afls.
. i^^^Thii will is Effeflhiall : bc'cauft whatfoeww ii willethihe cffe^tiiuinitsxime, neither is there any thing tilat is not
E « donC|
•^8 DecruaH'4 <!(mn0U. - )
done, if he willeth it to be clonc.T/^Ari 5.3* & i ^^.6i.%hwa dothwhatfoeverheplca(cth» r v( -^ v ;
jS. Hence the Will of God is the firft caufe of thing?. Rev.^.ii* By thy will they «:e 5 and were created* But the Will of God, as it willeth to workc oiKwardly^doth not pre- fuppofe the goodneile of the objcft, but by wiUi^ng doih make the objeft. latn.^s i .iS.B^caufe he would^he begait uSyRoS* 1 8. He hath mercy on whom he will. ;:G^T>?fn
39. Therefore there is no caufe properly focalled^to be given of Gods Will.
40. H nceitisrighily faidjthat'Goji doth will one thing to exift for another ; but not that tbit one thing is a proper caufe whereby the Will of God is iiiwardly moved to appoint that other thing. So God we)iild that the Sunna andftars ftiould exlft, for the generation, confcrvationjandi corruptJonof things below ; yet theSunneand Stars 5 aro not a caufe why God would that thofe things fiiould be gci^ ncrated , conferved , and corrupted. And fo it is in all things cut of God, which indeed among themfelves are rao(ea and cffefts,even as they depend upon the Divine will^but therj is no caufe of Gods Will out of it fel fe, \
: 41. Alfo the willing of ©nc thin^g luGod, is not pro- perly a caivfecflFefi:ingihat he wil another thing in bimfelfe, becaafe the Efficiency of a canfe upon an cffcftj.and d-epen- dance of the tfFeft upon a caufe^.cannot be in the Will of God 5 which is God himfelfe, truly and (imply willing all things togcjhierandr>iiC^aii?ce; i ivith one oncjly jaft i^ycat it Is true that the Sch&oM^friiky^i\i^t^)ipA^i attiugency ofthe Divine will in rcfpcft of oneHhitjg , : is- a caiifc of a paflive at- tingcncy in refpeft of another : and fo m this fence it is truly' and pita>(ly faid^thatOod willeth fomeone things becaufe hci willeth anothec^ i ^ \ r W ; . : 7
,42. ^ Therefore although he willet^h many things whidi will not follqw bqt upon fomcantecedent aft ofthe£ircaturc^^ yet the vcrya<^ of willing in God doth not properly depend as aconfequent thing^upon the aftof the ereaturc. Neither Is it lawfull under the appellation of an Antfcedentwill^^ to g|vf? untcK Qodv thaf ifpper fcft will whiai^^^l^^ a wOttWingin-tbe *S(:^^<^Aai Edr it doth iiotragree fo lb
s .. Omni-
Decree and Connfelh i^
Omnifcicnt, Omnipotcntj and infinitely blefled Nature^
4 }. Wherefore that oprnion which determines that God doth will fometbing antecedently to the aft of the Grca- tmty which fame thing afterwards he wiHcth not towards them, but wills another thing ^ is not to be admitted: bc- cauft it makes the Will of God mutable and depending upon the aft of the Creature,{b that as oftca as the aft of the Crea- ture is ch2nged 3 (b often alfo it is changed.
44. By that opinion alfo ^ that forme of fpecch prefcri- bed in the Word of God whcr«ln we commit rur ftlves and al ours to God, asl willdoethiSjOrthatjifGod wil, fhoirld not be ufed in all things , but turned contrarily , God will doc this or that , if man will.
45. This will determines ofall things 5 grcateft^leaft , eon- titigent5necc(rary,frcc, without exception. This the Scrip- ture (he wcs of all kind of things : as of Chrift Jefus to be glo- rified, and the Church to be favedbyhim. Tfd.7. & no. 4. & 40. 7,8^9. Heb.'j. i6.2i, £^^5 2?. 2 Tim. I. g. Of PW^<?/?. £-W»i- 5» Where God did fodi(pofe all things, that he might move PW^^?/? to perfccutc and overthrow the pcoplcof i/r^^/;nay he hardened him, that he might per- fecutethem : ytt Pharaoh^ and /y^-^^/ did workc freely • In like manner of the felling of Jofc^h , wherein all things hap- pened freely, and contingently J God determining ofit ac- cording te his Will. Of the very heart of man. Pyi/. 33. 15. I Sdm. 10.9.26. l^roT. 21.1. Of a man killing another by chance. ^xod.2^.i^. Of the Lot Caft into the Lap. Prov. I^w33..0f little gparrowes falling to the ground .- Of all the haircs of a mans head. Matthew ic.29. 30. OftheLilHcs, Flowers, and Graflb of the Earth, Matthei^ 6.2%v*^o. Fi^ nally^ of all created things i f oh. ^%^ P/4/./-104. Ifaj 45.7. ^i^rem.1^,22.
46. If Gcd {hould not dctermtngoif all things,his Will fto^ld not bcliniply^ and univern^lly the firft caufe .• and there- fore they that thin ke the contrary , muft of neceffity either make two firft beginning? ^or more then two, which is very far from all truth.
47. But there is not the (amerearonofwillas thereisof Divine knowledge and power , for knowledge knowes all
E 3. thmg^
30 Decree and ComfetU
things that may be known, and power can docallpcffiblc things , and they are ftrctched forth together beyond thofc things which a^ually have been, are^and (hall be ; but by his prill he willeth not all things he can will , but all things which hejudgeth to be willed, and therefore aSually to be hereafter ; whence it is that although God tnay be called^ Oainifcicntj and Omnipotent , yet he cannot be called Onar nivolcnr.
48. Whatfoever God wilicth in all thefe things^he is uni- verfally efFeftaall : io as he can in no wife be hindred, or friiftrated, whereby he cannot obtaine what he wiUs.Vox if he ftiould properly will any tbiug^^and could not obtaine it , he ftiould not be moft perfeft and blefled,
49^ Yet the fVilt ot God doth not infer a ncceflity upon al future thingSjbut a certainty only as touching the event* » So it could not be as to the certainty of the event , that the
bones of Chrift ftiould be broken > becaufc God would that they (hould not be brokrn : yet there was no neccffity impoled upon the SouldiersSpcares^ and other iecond caufes which were prefent*
$0t Nay it is fo far off^ that the will of God, which doth moft certainly attaine to whatfoever it »///(?rA 5 doth urge all things with hard necefllty , that it is the prime reote, and ef- ficient cau(c of all that contingency , and freedome,which is in things : becaufcit dotheflFedually foreordaine fuch efFefti to follow of filch caufef.
5 1. In thofe things which God WlUeth there is a ccrtaine order conceived, namely that firft he PFi/leth the chd^ be^ fore the meaner Co the end , becaufc he worketh by moft perfeA reafon r^nd among meanes, he firft PVilleth thoCt things which come neereft to the end : for that which is firft ia order of execution, that is laft in order of intention, and (b contranly.
5 2.This will of God,iSjpartly hidden, and partly revealed.
5 3. Thole meanes by which this ff^/// is revcalcd^are right-^ ly called the fFill of the figne^not only metaphorically,becauft they declare among men what they would have, but alfome- tonyniicalIy,becaufe they are cither efl&dls^ adjunfts, partly declaring the proper ^/il of Godc 54. There
54- There are five figncs put in th«t old vcrfc. Fr^cipit^ & frohibet^Vermittit^Confulit, Implet : Hecommandeth,and for- biddcth^Permitteth^ounfclIcthjfclfilicth.-but becaufe counfell U all one with a command} inftcad of it^ it fliould be better to put in Promittit^Hc promifeth.
Thus farre in genevAll of gods Efficiency ^ rphich together with his Suffciency , doth make a fit ^ and ada^mte ohjeElof Faithm T*he kinds ef it do follow.
51
Chapter VIIL
of Creation.
!• f I • He Efficiency of God, is either Creation or Provi- I dence*
X. 2 . Creation is the Efficiency of God where- by he made the World of nothing , in the beginning very Igood.
3. Aftive Creation is conceived ^ by the manner of a tranfi- cnt aflion 3 in which there is alwayes an Objcft prefuppofed about which the agent is exercifcd^ yet ic is not formally traniicnt, but only virtually j becaufe it doth not prcfiippoft, but make an Objeft.
4. Paffive Creation is conceived by the manner of mutati* on^which is improperly called mutation*
• 5. Creation refpcfts the whole worldjthatisjwhatfocver doth cxift befides God,
6. Hence , both all things which exift befides God arc created, and they are altogether created ^ that is.as well ac* cording to matter, as according to formca Rev. 4. 11. Bc- cau(e thou haft made all thing?* j^ol.i.i6. For by him were niade all things which are in Heaven;^aDd which arc In Earth, vifibleandinvifible.
7 Creation doth produce Originally, becaufe itprodu- ccth abeingjootonly as it ft a being, but alfo abfolutly in every part*
8. There-
^.Therefore before the Creatien^ the Creatiires had no reall being either of exiftencCjOr Eflcnce, although they had a known being.from eternity in the knowledge of God*
9. Cri?^^^» then produceth out of nothing, that is, out of matter that doth not prascxift 5 that hath a being before^hwx co-€xift 5 that hath a being together with the th'iKg created : For there was nothing from eternity befides God, neither is God the matter or part of any Creature^ but only the efficient cau(e.
I o. Indeede fomethings are faid to be created, whofe mat- ter did pre-exift : but then Creation refpcils not only that immediate aftion^ whereby it comes to paflc that (iieh things arc 5 but alfo aniediatc aftion,whereby it comes to pafleihat the matter ic felfe Qiould exift of which they are formed : fo it was in the Creation of plants and living Creatures, Genef%i.zo.
!!• Thatnothing, or not being of things, did goe before their being : not only in order of nature^^ for (b they might co-exift with God from externity : but alfo in order of duration 3 continuance, according to our manner oi cotkf ceiving* )
12. Hence that beginning in which God is faid to creates the Worldjwastheend of that duration which nothisg had, aad the beginning of that which a the world had.
ij.Thcrefore God would by the Creation y both Jhew forth hisperfeftion, that he did not neede a^iy Creature or out- ward thing; for then he had created the world as (bone as he could. And alfo his freedome whereby he brought forth all things 'without naturall neceffity , for if he had crea- ted neceflarily 5 he had done it from eternity. Rez. 4, n^ 7>/. 115. 3^
14, The world neither was made from eternity, neither could be created from eternity ^in that difpofition, and order of chingSjWhich now it hath.
i 5, That day had not been , if infinite dayes ought to have pone before/or thofe dayes going before had never been en- dcd,that that might lucceed themt
1 6. Hence alfo it followcth that no Creature was, or could be a caufe either inftrumental],or principall in the aft of Cr^. t*^». 17. Every
Credtiom ^^51
17. Every thing created was very goftd, becaufc it Was made neither raftly , nor m vaine , but unto the end which the Maker did attaine unto- ^eK. i. 31. Whatfocver hee made was very good, i Tint. 4, 4* Whatfocver God made is good.
. . iSiGobdnefle of a thingcreated isthat^erfcftion whereby itisfictothe ufe it fervcsfor : Now thatufeis^pacticdarjor univerlall. ':1ilc'"^^
' I $•. The Particular is chat proper operation to which any thing fervcs in its proper nature. .
20, Univerrall u(c, is the ordaining of one thing with otherSjfor the pcrfeftioii of the Univeijfcor; whole.yy'i/ 104. Sci48.£/4j40. 13.
^i.By thisgoodneflfe all created things in their naturall madiier tend to God from whom they came. For the fecond Mng^is from the firftjand for the firft.. Hence thofe phrafes. j^om him ^ through him 5 and for* him are all things. Aom.} 1.36^
22. Now naturall things tend unto:God. r. In that they declare Gods Giory.PfaLiQ*!* 2. That they giveoccafion. to us to know^and fteke GodiRom.1.20. ASls ij. %6. 3. In that tiey (uftainc our life, that we may live well unto God i. ^cr. jOtji. 1 7W.4.3. 4* : '
23. Time doth co-exift or hath a being together with all naturall things^ as appeares in that phrafe in the beginning : for then was the beginning of time. ^
24. Place al(o doth co-exift , that is, a certainefpace, herein the extention of the Creature is bounded. Genef,
2 5,But thefe arc not properly created, but concreated . or anncxedjknit to the things created : bccaufe they have not an abfolutCjbut only a relative entitle or being.
26. Becaufe God created all things of northing, there- fore our faith refts in him againlt hope , under hopejtor thofe things which arc not^as if they were^/f^^wf 4. 7 1 8.
27. The Cr^^r/<?» ofthe world is Hillribuced according to the parts of the world : for although the world be one ^ b/ unity of aggregation , order , and end ; yet ic conhtts of parts, diflinguiflied not onely according to the ficuation
34
€re4tiotu
t)Ue alfcr according to the Eflfence ^ and EKiftence.
285 But the Creanon of theic parts' of the world , was not altogether and in one momeat^but it was finifhcd by parts fiic- cceding one anothergin the fpace of fix dayes.
29* Creation then is of the parts of the world , that arc either immediatly pcrfcft^or mediatly»P/^/. 33. S. Hek 1 1 • 3.
30. Creation of things immediatly perfeft is, that where- by things were made having their principles^ both materiall and formall , at the firft ingencrared in them^ and that in a compleat exiftence;
3i.Henccthofe Creatures of themfelve sate fubjeft to no effen ia)i Gbangc^as geneiation, or corruption.
32. The parts immediatly perfed arc the highcft Heaven, and the Inhabitants of it the Angels.
35. The higheft Heaven, is the dwelling place of Gois holineffcjfull of all things which pertaine to eternall blefleo- neffe : where the Majefty of God doch prefent it felfe to btv fcenc as it were Face toFace.^ i Or.2. 8. Marc. 12.23V i
34, It is called the third Heaven ^ JEmpjreumdcvy ^The' Heaven of Heavens^ and Paradile.^ 1 Kings 8.2 7. Mata 8.10 Marc. 1 2 . 25 • 2 Cor. 12.2.4^
3$.ThisHeavenismcant.G^^^.i.i# Heb.ii.xo.iS.
36. Angells are Spirits of primary perfcftion, created to minifter unto God..
37. That Angels were created appeareth^ C^l.u i6.?fah 148,5. That they were created the firft day with the higheft Heavenjappeareth. i. From the likenefle of naturcjthat they have* 2. In that they are faid to have as it were applauded God in the ^r^^/;V;a of other things. 7(7^.58,7 3, In that they are Spirits. H^.1.14. i^^.24,39.Miniftersof God.H,?^.i.7,i4.0f chiefe perf eftion^ and of an immortall nature. Luke 20. 3 6.
38.Hence the Angels doe fo excell in cleere (eeing reaioni that chey are (aid to be as it were , full of eyes^ prcfently dif- cerning what God would have done by them, and how it is to be done : And in liberty of willjthat they performc their offices With diligence^ Pfalme 1 o3.20* And in perfeftion of ftrengthj that they arc able to doc great things. 2 Teeter
^■"- And
CredHofU
2.1 f^ And in greatcft agility, that as if they had wings^thcy doe ftfiftly difpatch that which they have in ccmmiffion. Et^ech. Is 6*
39. Their M iniftery is to celebrate the glory of Cod, and to execute hiscommands.F/i/.io3.20.Efpccially about thole who (hall be heires of eternal! life, Hcbu i. 14. Pfalme ^u I !• & 34* 8.
40. They were created found in holinefle, and righteouA
41. In number they are very many, unto ten thoufand times ten thoufand. "l^afj. 7. io# Heb.12.22. LMat^iS.^^. They are diftinguiflied among thcmftlves , in reipeft of tlieir OfficcSj & Objcfta^aboHt which they are cxcrrifed.£;»^*l.2 1* And they are under the command of God and Chrift only.
42. By the Creation God is known , but not God the Fa- tjker , Sonne and Holy Spirit, becaufe that effedling power vhcrebytlie world was created , pertaines to the eflcnce of ^od^and not to his pcrfbnall fubfiftence.
43. (/ireAtion of the parts of the World mediately per- \feft, is whereby things were made of principles , that did / exift before.
44. Hence thofe Creatures are (ub/etfl to change and cor- ruption.
45.Thofe things that were mediatly perfcft have a double exiftencej firft a rade and incompleatc, then afterwards a complcatjdiftinft, and beautified cxiftcnce.
46. The rude and incompleat cxiftence of things was in that mafle which in the beginning was created , without formejvoid^and involved in darkncflc ^ which is called Earth, Waters^the Decpe.
47. It is (aid to be without forme ;not bccauft it had no formejbut becaufe it neither had beauty , and ornament, nor a corapleat a&of thofc formes which were afterwards to pro* cecd out of it.
48.1n the conftitution of the coliiplcat exfftchce of things^ two things are chiefly to be refpcfted 5 Namely, the manner, and order.
49. The mantterof conditutioi) contalnes foure thiiigf* I. The command of God producing every thing: Let be^
Fa M
$5
ox let this or that be done : wherein the power of God (h^nf s forthjthat by his only word or will he did all things. T^(. 33.9,T/i/. 115. 3. 2, His approbation acknowledging the fame thi^ brougkt tbrth as good, God &?v that it was good^ Hence the goodnefle of God ftiines forth^that he produced all things to a good end and u(e# Pfal.i9*2* 3. His ordinati- on <^ffic^ntng to every thing bis nft ; Let it be to this or thac cnrJ. , H^ncc the wiiiioirie of God (hines fortfi whereby he hath ffiroiti reverailuiesto every thing, in a nioft fit way* ffy.iou & 51. 15. He ma e the Earth by his power, he Oabiiftied the habitable World by his wiflome.and ftcctched 0m the Heavens by his prudence. 4 •The eflablifliing of a tiWj^ and order , perpetually to be obfervcd in that thiig, which is alfojoyncd with ordination. Hence the conftancy ofGod (hineth forth.that he would have all Creatures to i^b- ferve their order, not for (bmc daycs, or y eares^ but to the erd <)fth6 world/ . M ,\; .! .;
$0. Theft former are not fevcrallyexprefled in fame kini of things 5 becaufe their imperfeftion depends upon thbper* . fcftion of other things : yet in common reafon they doe } equally agree to all. . ,: . ^ i
51^. The order of conftitutiop. wasHihus filn thfiirft^ay after the bringing forth of the higheft Heavens 5 the Angells, ( and the unQiapen Maffe ^ the fukileft part of that Mafle J being. called forth upward, there was made light , that is, fliiningfire.
; 52» On the fecond day, Of that part which in (ubtilty came neereft to the former there was made Aire. •
53* Onthe third day ,the parts of theMaflc were ib diftri- ^' butedjthat the Waters being gathered, in theitc^annels ^ of that part which was for the greatcft 5 the Sea|}yas by it fclfe, pd'thf^^;';;h^appear^dad^^^ ^ifTrec/?. ;; :>
... f 4-Pn ^hc^Wtbday 5 ' thfXumif^^^ Were made,to'give light upoii the EartK. ' ' " | -. [ 1 ; ' ' ^ ''
, . 55,pn thefifth day^Fifties^and Bijpd$,that dwell in the^i^r and water wcj;cbrQugbcfQrth.^ ^ ^ T
^6.0n the fixth day, were brought forth all TerreftiiaI|Ii- v}ngPre^mres,fi)cftJthely then aftegirard
foan : and fp the Hieayei]^ and Earth were pcrfeifi:cd;^8c^the Hottsbfthcna* ' ^,; ' 57*ln
/ ^
Creation- 37
iu^^. .In this order the.wifdotDfr, power aDdgoodnqfliof Gadiothgreatlyfbio? forth. . :. , . v
^8iits4dome. 1, Ih ?hac th^e fimple clcnicaM were firft CTcatedbcfurething^elemcntaTyorconcrcte, andcompoun- "ed. 2. In tb.t amung fimple things the more perfed were madclirfivvihich come neercft.iO; the nature pt God. 3. In SHtSithr;gs..y.r.firft,created,^W^^^^ .
henth .ft Khich belidc being'have alfo life; then thofe that befide being and life i have alio fence : then lail ot alb fhole tht gsSEefide being, lift and fence . have alfp.ea^on. I In that in funple things, therrjsas a progrelTe frpp thmgs more pcrfca to things leffe perfcft , but mcompoan^, thu^g^: itQj\i)r^m$^3t,x,^^^mm^^ y fr^ai plants
Tp. The pow^r of God (hincd forth in that he firft coated
the Plants, Herbs and Trees, bcforethe Sunnc , and Stars,
which arewpntcabeca^fes in ihfir. producing. ^ n • n
66, Thegoodneffc of .Qx^jfhificd fpt^than that hecreaH
teddwdlinss,- before inhabitant, food before living Crea-
• ,tures,thpfe things which lhould.be ufefull for manMorf^
man himfelfe. „ . ^ /- ' 1. li
^i. Man ashe was thq laft of the Crcatijrcs, i fo w^s Iwihc C««»W»/*w,a}3ridgementofallQre*tures,>oth imme^ and mediatly perfea, partaking the nature ot m Pnci m hi* foukiandoftheother inhis'hody^ .. : ,. , ...
6u He was the end of the Creatures mediatly perfeft, ^nd fp iifi Pg^s ln|entioi},Tefi)?^e4 Jii thcip,, ..and^^ve
6 iv'Heriecke i&faidtobecteatedin anotWf m^nnerthat 'the other Creatures : for they were brought forth by a word onlvjlec there be light,let theretc a'firmamcnt.But rtian was ^r^sght forth as it were swth^grsaf cr couiiieJl,.^nfl dcUberattr, ch;I;eeusHiakeman.^/».Vj6.., ,{ \^^ , yj,p ^ '>^ Jf " 64 For the body was firft prepared , and afterward the foulc wasinfpired.(?e«.».7- Thebody of Elementary matter, bucthe foule was produced ofno matter being b«fpre,hut im- mediatly by the power of God. ,.'1.
d.5.Tte ExcdUncy pfix»aBwas|aac5dxfhi?Pj:>W^Ws,thac
hcWcth* Image of Gefl^o rj • frju} vfl r ;^rn-fi ^''"'^-^'^'^ Tbico
€reMimi\
6S. thi?ce things arcrccpiircd to make an Image I 1. That it be like. 2» Th.i- it beexpreflfe , and framed to imkate aflother thing as an exemplar ^ or copy. 3. That that likenefle be either in its (pccifiali nature , or moft noble per- ftftion.
6 J. Hmct it is, that in the inferior Creatures the Image of Grod is not properly found ; but only a (hadow, and foot- ftcp of it.
68* But in man the proper reafon of an Image is found .• yet not perfeft, which is only in the Son of God. Cc/. lA'y* Heb^i \J^ But imperfeft, [not with a privative we, but negative imperfeftion,
^p.This Image then is a conformity of man , according to his raeafure^to the higheft pcrfcftion of God.
70. All this Image was naturall to man , but in a different rcfpeft , for it was partly the very nature of man ^ partly it flowed from the principles and pcrfeftion of naturc^and part- ly it was due to nature in a certaine manner.
71. ThelmageofGodinman was partly inward, part-, ly outward. The inward ^ was the perfeftion of body andfoule.
72.The perfe^ion of the body is that whereby it was aWb- lately fitted for comlinefle and ufe agreeable to Gods Will* Ge77.2.2^.R(m§.6, 13.
73. The perfe<aionofthe(bule was that whereby it was of i an immortall nature , not only in thofe faculties by which it / was a free principle of its own aftions, inunderftandingand I; . will , but alfo being adorned with gifts whereby man wat I ^ made ablejand fit to live well, namely with wifdom, holincfl^* ^ ^ and righteoufncs. ^/jA. ^•'^4.10/.^. lo. j^
74. The Externall perfeftion of man Was his Dominion -|-* over other Creatures ^ whereby he might ufe them freely j to Gods Glory , and his own neceffity,^fw/i/ i.26«and i||
7.t^. 20.
75. Hence the tilling of the Earth, and getting of food out of the Planes of the Earth , was coranutted to him. C7^;;*2. 25.
76.iHcnce was the comming of the Creatures to him as to their Lord,and names by him puc on them ^ as by ihcir Lord. Gtn^i.tip. 77.Hencc
77.Hcncc he tvas placed in the Garden of Edtn as in his Pallace.(7^«.2.i9.
78. In all thoft things joyned together the pcrfcftion of man was compleatc : and from that perfeftionj a ccrtaine Image of GodjOr of Divine perfcdlion did arifc,
79.Tbis ^r<?4r/e?« of man, was, ofthtC^aie, zn^ Female, both of them of nothing, as touching the louie. The body of the jW^/^, of the Earth 3 mingled with othei Elements. The body of the Woman5of ihtMale^ andforthe A/^/^,- that nothing might be wanting to his well being, i Cor. II. 8 9.
80. From the confideration of the Creation our Faith af- ccndeth above all the order of nature 5 and apprehends the light of the Glory of God 5 to be (hewed forth m the Face of Jefiis Chriftjbecaufe it is God , who commanded the light to feine out of darknefle.2 Cor. 4. 6.
J
Chapter I X.
^ of Providence.
I. f^ I THe Trovtdence of God is that Efficiency where- by he provides for his Creatures now made, in all thingSj according to the counfell of his owne
I by he provides for his Creatures now made, in JL a " '"^ ""
V Will.
2.This TrovUence is extended to all things, not only com- mon,butprop€r.7'MT45a5,i6. Prr.t6.9.3j. Exod.ii^i:^. Being properly determined of no caufe , but determining all caufesiand hence in their manner ic is the univerfall and par- ticular caufe of all things. 3The Providence of God is either immcdiate,whereby God by himfelfe^as the abibhite fole caufe provides for things,or niediate,whereby he provides by the u(e of meanes.
4. God doth all things that come to paflc immediatlyj bothbyreafonofhispower^ in refpeft of all being, which is found in the e^eft, (for the power of God attaines to every
eifelt*
of Prcvrdence. efFcft.: DeuikS.S* -E^iy aS. 26.^ and alfo byteafori^ofthc fiibjcft in rcfpcft of that being it hath aa it is a being 2 for God himlilfc who is alwayes and every where prefent immediatly and inwardly , doth workc that in all things alfoe
5. Yet in refpeift of thofe things upon which (econd caqfes have their influence by force of their owripropcr forme^ God' isnotfaidto worke^ immediatly, but mediatly, bdcauft he workcth by the meanes of fubjefts and virtues of fecond
6. God therefore ufeth meanes^not for want of powcr^bot thrctagh? the abundanceof his goodnefle ; that naaaely- he might communicate a ccrtaine dignity of working to his Creatures alfo ^ and in them might make his efficiency more percej^veable. 1 Sam. 1 ^^.j. Tis all one to Jeheva to lave with many^ or with few. Hence God doth cifcien ufe thofe meanest to producethemoft noble efFefts, which ot themftlves , have no aptncfle to bring forth fuch cffefts. i Cor* i .27, 28. ityimo^ 5.9*2.C/jr.2 4.24«Airo he doth often make the moft fitmeans, inefFeftuall. T/.33. T^;^ 1 2^a 2rH^/.4. 1 o.
7. Hence our Faitti doth not properly refpeft thofe me^ns which God ufcth,neither depends on thf m ^ but on God on- ly, who can relieve all our neceflitics either with meanes i or without meanes 5 asitfeemesgoodtohirr* jD^/%3. 17. Our Gcjd whom we worfhipfis abletot^elivei us out; Cf t|(^ hot fiery Fornace^ and out xiJ^tJiy ha{;(^dQiii» u c 8* rhfi 'Vr evidence ofi^oi is ^icibc;jOruiiury an J ufualI,or Extraordinary and unudiciH. .'
9; The ordinary providence 15 whereby God obfcryeth that order in things whichu as appointed irom the begui/)i,>g, Th^ reafon of which order requires , that ionie cut aiii thing goe, before jiandrfrptn fhatibeing put^ fome cc.taiae ch|ng follow after. Hof. 2. 22. I will heare tiie Heavens ^ and they lliall heare the Earth, and the Earth ftiall hca/cche Corne , and the y Vme y and the Oyle 5 and they (hail Uearc Jfrael. , .- n . ; j .. , -, ;,-: ■ : ■■' ■ ^ /,.;.. ;
.v-ia.Ikatclfdcr inonattiiiJI jthi^ ofnacare,
cbmnaan to all, things or the very nature of things, y^s it is fiabliftied in a certainc order 5 arifing from the force and
efficacy
of Providence* 41
efficacy of that never to bee rcvafcpd Word of God given in the beginning : Let it be made , Ifet it be , be it fo , which exprefling the refpeft of a thing to come , doth (Tgnific per- petuity and conftancy, and by its virtue doth cfFcd: all things which doc ufuallycoire to paflfcot the fame thingf. Icr. 31. 35. ^6* The flatutes of theMoon, andof theStarrcs, &c% ard 33,20. My Covenant of the day and my Covenant of tbcnighr.
II. Extraordinary providence isthatwhereby Godpro- vidcthforthingsbeyond theuluali, and appointed order (ff them, in which manner whatfocver is cffefteJ, is by a me- tonymy of the efFed called a Miracle* ' 1 2 . A Miracle is an operation above the order appointed whence true Miracles doe alwayes give evidence of the om- nipotency of the doer. Hence God only is the Author of true Miracles.
13. Men may be morall caufes of Miracles, as they ob*
taine this of God that he would doe them 3 or as God ufeth
their help as a figne,or token of a Miracle to be don^by him,
I yet they cannot be caufts really efficient, norindeed^ inftru-
, J mentall,much leflc principall .
^ 14. The Providence of God is either confervation or gu-
bernation«
1 5. Conftrvation is that whereby God makcth all thingi , bothuniverfall, andfingularj both in their Eflcnce and exi- ftence, and in their ftrength , to perfift, and continue. P[kL io4.i9,20. AElsij.i^.Heb^i.^. Which is of Schoolemcn, not unfitly called tJM^nHtenentia, Dei ^ Gods holding in his ^^^ hand , becauie by it God doth (uftainc all things as with his Hand.
\6. This conftrvation doth neceflarily conx between Cr€^tion,zx\A, government of things created :becau(cwhat(b« ever is crcated,is created to forac end,and uft^to which alfo it ought to be direfted and governed : but it cannot attaine that end,nor be dircftcd to itjunleffe it be continued and con- ferved in its being.
17. Gods conftrvation is neceflary for the Creature be- cauft the Creature doth every way depend upon the Qreator^ not only as touching its Pieri. i« being to be made, but al(b
G touching
touching \U Ejfe^ exlfle^fermanen ^ & oferm. i . Being, Exiftencc.Continuance ," d operation : fo that every Crea- ture (hould returne into that nothing whereof it was Uiadc, if God (hould not uphold it 5 and the very ceffation of Di- vine confervation , would without any other operation pre- fcntly reduce every Creature into nothing. PpUme 104429. If thou hideft thy Face^they are troubled, if thou takeft away their breath they die, and returne to their duft.
18. Some things arc confervcd immediatly^namely fiich as are fubjeded unto God only. This confervation is in very deed the fame with Creation, differing only in reafon^ in that Creation includes a certainc newnes which confervati- on excludeSj& Creation excludes a precedent e^iftencc which confervation includes . fo that that confervation is nothing elfe then as it were a continued C^eatim , and therefore it is joyned with Creaticn.Neh.^^.S.Thon haft made,and thou prc- ferveft all thcfe things.
1 9. Gubernation is that whereby God dircAeth and lea- deth all his Creatures to their proper ends.P/^^ 29. i o, Ichova fits King for evcr^
20. The government of allthings ought to be of God- For they would never certainly attaine the end to which they were created , unleffe they were governed by the fame power, by wWdbi they wete createdrai^tti it proceeds from iroperfe^i- on^when he leaves the work that he hath made, to be direfted by another afterward.
Sf» This Gubernation includes ijotrin/ecally, not only ipeanes convenient and fitting to the end , butsalfo their cer- laine efficacy, or the attainment it (elfe. The order therefore of this government U certainejimmoveable, and indiflblable, fo that the Creature cannot wholly withdraw it ftlfe from all order of government^although it may decline Irom its par* ticular order.C^^. 50. 20«
22. This government is common or fpecialL
23. Common is that whereby God doth govern all things In a like manner 5 unto this government bcloDgeth, Firft, The Law of nature common to all things^ w hich is a certainc participation of the Law, and WiU of God, putintoall 44pg»^rQmt;hebcgiflmng. Joh^S.i2f Haft thou commaH*
ded
Providence. ^^
ded the morning, and made known to thcday^fpriiTghis plactj &c. Secondly, a natural! indiFiationjWhich h aprirr* cipleof woifcing according to rh^.t Iwjleb.^, 7, The fparkcs fly upward. Tlwrdly, a natarall inftinft : which is a peculiar ftirring up of the living Crcitares , to fofne more noble aft^^ witJiacert^ncfliew^ndprincofrcafon, T^(}^ 6. 61 Ooe to the Pifmhe O (laggard , behold h«f waycs hnd be wife. And 30,24. Theft fourc are fmall upon the Earth 5 but they arc exceeding wiftjth^^i^// 5 th^Mife^ tht Loc^s^Tht Spiders ^ Ierem.%.^. The fi^rk^ ihQ Tffrt/e^ thtCr^ne^ dd\d Swallow obftrve (he times of their' coniming. foitfthly , A certain© obediential! power,whereby all Creatures are apt to obey the command of God. 7y;i03.2i.& 14S.8. Doing his plea fure, * fulfilling his Wordt
34. This government (hines forth in the operation of all thing?, firft in that they alwaycslooketofomecertaineend, andloitisneccflary that they be afted and governed by an intelligence every where prcftnt, and omnipotent, that is,
.of God himftlfe, Ioi*^S.2yAn (ending down raine Co ikisfic the waft place , and bringing forth the bud of thr tender jHerbe, Ifay 55. lO^ The raine caufeth that the Eattfe bring 'ibrth feed to the fower , ^nd bread fibr him that eateth. Se* condly Jn that the works of nature arc ordained Co accuratcfy, and agreeable to rcafon , that they cannot but proceed fiiom high^rea(bai Prov. 3 0*2 5, 26,27328. Thirdly ^in that be- tides a proper ordination wheticby every thing (eckes his own perfeftiouj they doc keepe as it were a common fociety and all doe more dcfire the confervation of the whole then of ....^.^hemfel ves, as it ift to be (een in heavy things which are caried upward to avoyd an cmptinefle.
35. By fbrceof this Gubernation all fecond cau^s ^ are in a certainc manner dctenniiicdaforcijtMt is, Fir(l, they are fticred up, to workc ^ by an influence , or frevioHs motion, m regard that (be(ide the communicating of ftrength, and (uftciitation of the fame) there is foroeluchthkig required neccflarily to bring forth that into a&which before was in thiB power ofthe CSrpatiir^f Sfccdntfly^i ttey are applied to accrtaitieobjca, about which they are exercifcd in work* ing« Ez^ck%u%i.2iALC* ^ Smf.vi. to. h\![o by force of the
G 2 fame
^ SpeciaHGnbernationof Angds^and l^en.
' fame government they arc ordered ^that is,i. Limits, and bounds are fct to their aftions : Job, i. 12. &2.6. &38.tc» a. Some good is drawn out of their aftiomC^w. 5©.aot
^6. Bccaufethe exercife of that ftrengthwhichis inthc Creatures depends upon the Will of God 5 hence it is that we truft in God alone ^ and not in thofe Creatures, by which the kindncflc of God is derived to us.
Chapter X.
Qf ffeciall (jHhcrnation about intelligent Creatptres.
In the former difpfitation common Gnbernmon n^as handled ; nqv(> foUowes jpeciall Gubernationt
I. ^^Vccull Gnbernation is that whereby God doth go-/ ^^^verne reafonable Cr^^r^r^/ in a fpeciall mannei'» - ) Vi^ 2. The fpeciall condition of thofe ^r^^?«^r^/dotli caule the difference. For feeingthey are in (bme fort immor- tall, and created after the Imagi of G^d, and have an in- ward principle of their own aftions proceeding from counftl, therefore they arc to he governed to an eternalfftate of hapi- pinefle or unhappinefle^ and that agreeably to cpuuftUj and frecdomc» ;
3. Yet this fpeciall ^uberndtion doth not conclude that rcail Gnbernation of the rea(bnable Crcature^which is Cofti-^ mon to all (yeatures^ut is added to it.
4* Thismorall government corifiite in teachirt^^^^,^^^^^^ filling accordingxb that that befdi^^ he hath taught.^ -Mickh. 6.8.He hath IhewedtheeOTnanwhrtW^liW Deut. ^O.i'^l. Lite and good : Death and Evill. Hitherto properly pertat- tieth that revealed Will of Ood which is the rule of doing as touching manners, to.the rea(rmahte Crv^fji5^r(f.G6dg^ vernes by teachii^g ^ ; partly in m^)xiii^k^^ ffiefta-
bliftiingit» •; ^- ■ / ^
$• A Laiv is made byrcommanding, and forbidding*
17.A
spec/all Gubernation dfAngeU>,and Men. 4 5
7.A Law is cftablifticd by promifing, and threatning. S.God govcrnes by fulfilling 5 wbenhe pcrformesthofe things he hat htaught./t^r^w. 32.19. Thine eyes being open doclookeunto allthe waycsot men , that thou mayeftgive to every one according to his wayes, and according to the fruit of his doings.
9. From this fpeciall and proper way of governing rea- fonable Creatures , there arifeth that covenant^ which is be- tween God and them. For this covenant is as it were a cer- taine tranlaftion of God with the Qre^ture^ whereby God commandethjpromifeth^thrcatnethj fulfillcih^and the Crea^ ture doth tie ic fclfe in obedience to God thus covenanting. Dent. 26.16, 17^ 18, 19. This day lehova thy God com- mandeththce. &c. Thou haft avouched this day the L:>rd to be thy God , &c. Jehovah hath avouched thee this day »&c. To make thee high J &c* And that thou mayeft be an holy peoplej&c.
10. Now becaufe this way of entring into covenant is not between tbofe that are equall, but between Lord and fcrvant.
\ Therefore it pertaincs to government, whence alfb it is moft J properly called not the covenant of manjbut of God.who is y the authorj and chiefe Executor of it.^Df/^r.S.ij. 18. That he may performe his covenant*
11. By vcrtue of this covenant the morallworkesof the intelligent Cre-^r/zr^? , whilit he is in the way , have alwayes a refpeft , either to happincfle a? a reward 5 or to unhappineflc as a punifliment : but in the iait there is meriting 5 but in the other not.
^^ ^^ Hence the proper and higheft difference of a 2:ood work and finne doth fl^w 5 namely in that a good worke is an o- peration expefting happincflcofanotherby way ofreward: as by the oppofiti5 privation of it ^ evill ^worices^ ^re made in their kind extreamlyeviil. ^^ 0 **od?i w 3^ il /i ^
. 1 3. Hence arifeth the forccand reafdn of con(ciencfe,which is the judgement of an intelligent Creature of It iidfe , as he is (ubjcfted to God. : .-::) ^lr rr?^^- ' | *^^J ' h-ic - I i 4* Speiciill govef nmcB« iirfrthe rcaibnablc Qreature is of Angels aiidtuen.. :-..»: vl,.! .
.15. Speciall government of Angclls^ is either a fpeciall
pre-
46 Speciall Gnbem^icn ofAngels-^and Men.
prefcription ^ or ordering the event that folloWcs up- on it.
16. This Was the fame Law as touching the fubftance^with the morall Law which is contained in the Decalogue.
1 7. Yet thofe in the Decalogue are to be excepted which eitherpertaineto the nature of mans body 5 or the tondirjon ofthisjnortalllifc, which take no place rn them: a? many things of propagation pertaining to th^ leventh precept. Mat. 22. 30. Alfo many things pertaining to the fife pre- cept , of iubjcftion of inferiors to their fuperiors , in like ibrt ibme things belonging to the eighth precept of eve; y ones getting of food in his vocation : finally many diitit« of the fccend and fourth ConHnaBdementtobcfwrformed to men.
18. The ordering of the event , was in forae, a preftrvati- on to perfift in obedience. Hence it is that they were confir- med in good, and endowed with fiill hapj. inefle,(b t&atthey doe immutably clcavi to Cod, with pcrfeiS obedience , and fuUncflc ot gloi y. Whence thofe Angdls are called cle&cd. I Tim. 5. 2i.Good aTKj \\oly^Lfic.^,z6. BlefTcd alfo, and Aw- 1 ge!s of lighr.2 (^n.n.i^ \ (
1 9. In others , the ^rderiog ot the event was a permiffioHi whence it is that they abuhng their liberty did fall into Apollalie.
2c. Hence it is that from that ^imetheyweneobftioate, in evill^and condemned to exti erne mifery. lud. 6 zPeui. 4* Whencetheevill Angclls, are called impure fpiritSj aad angellsofdarkncffc.Z.;/%8,2 &942« : ^ *• *
2 i.In that different ordcring,tlierc doth manlfeftly appcarc the eleftion of fome Angcls,and reprobation of others, by God free coiinfcll,and good |ilcaiure.
22* Touching the time of the h\\ of Angels , it doUi oiAf appeare^that it was before ^^^wj fi«ll.
23. Toucfchig the kind of tbtir fin which was &^ ^com- mie ted by thena, it is moft like that it wias pride. ,
24. Touching their punifliment the Scripture witnefi&tb th^t it is not y et inii&ed in the higheft degree , but to be in* fliiftcdin thcendofthc world*iWiir.25.4M^<wV^.3.' »> '
.:irni?).:j? .^j:n .i'^ io :i:2^rntrn:^vo^^l'if: Tims
Specidl Ghher nation ofAngtU^ and Men. 47
Thu4 m^ch ef the government of Anaells* The government of Man foUovpes.
^5. In th€ fpeciall government of rnenj T^o things arc to be obi[crvcdj as in the government of Angclls , name- ly prescribing a Law , and ordering the eveirt that would thence follow. Yet there is not the fame reafon of all on ei- ther fide.
26. In prcfcribing a Law there is like reafon. i . In that the Law prcfcribed to Men and Angells,was chc fame as touching the EiTencc of it : namdy morally thefomme whereof is in the Decalogue. 2 . In that that k was written in the heart by way of habit^wherein the firft reafon of confcience is placcd,which is called Sjynerefis.Rorf .2.1 5.
27. But the diflirailicudej and difference is diver?. For^ Firft, The principles indeed of this Law arc common to Angclls and Men , but many (ecundary conclulions arc only proper to men : asof Parents^ mariagc, meats , and the like.
j 28.Secondly, feeing m:^n is of a more imperfeft nature then -^Angells, and fo needs more inftruftfon and cxerci(c, there- fore there was added cp the Law of nature a certaine poficive thing^othei wile ofckafame reafon with U : a$ the fanftifying of the feventh day.
2g. Thirdly , becaufe Man in this animaUIife doth undcr- ftancl by fences , and (b is as it vvere led by the hand from fenfible things cointelligible and fpiritual! , therefore unto xhat fpirituaJl Law there were added unto Man outward Symbolesi and Sacrament^^toil Juftrate, and confirm it. And in thefe Symbt>ks,there was contair^ed, both a certaine fpe- c\z^\ ind pofitive Law^and a profeffion of general! obedience to the Law of narure befoie put into him and al(b a confirraa- • ^
tionofthatfolemnfanftionoftheLaWj which didconfiftof promifes^and threatnJngs.
30. Fourthly J becaufe /tJiam wa« the beginning of man- kindj outofwhom^'i Men were to be derived, therefore a Law is given to him not only as one private perfbn^ as was done in the Angeils > but alLb as a publique perfbn ^ or
the
43 Mant Fall.
[the head of mans nature , from whom all good and evHl was [to be derived to his pofterity. ^/f5ls 17. 26. Rom.^aS^ls^.
3 1 .Fifthly jin the (anfiion of this Law, there was contain- ed a promile , of continuing animall life , and of exalting it afterward to fpirituaU, asalfo a threatning of bodily death which had no place in the Angells.
32, This interpretation being had* the Law and covenant of God with man in the Creation was, T)oe tbis^andthoti fi)alt live : If thou doe itnotj thou (halt dye the death. In which words there is firft contained a precept ^ Doe this. 2 a promife joyned to it* If thou doe itj thou (halt live. 3. A like threatning. If thou doe it not^thou ftialt dye the death.
3 3, Unto this covenant there were two Symbol es , or Sa- craments adjoyned , In one of which the reward due to Obedience was fealed by aTiee^namely of life^and in the other the puniflimenc of difobedience was fealed by a Tiee, namely of knowledge of good and evi/l ; that was a Sacrament of life, this a Sacrament of death. j
Chapter XL
of Mans Apoftacj^&r Fall.
In the former difpute , we have treated of the firfi part of the fpeciall government of Men^ which confiTls inpre^ ' "*-
fcribing a Law: the other part folUweSy '<S^ ' in or dt ring the Event.
I, TN ordering the Event, at to Man,^ there are two things
I to be conlidered ttVoT^o-ij • and dpclTaa-ig^ tMans Fall^
JLand his reft oring. Rom.^.ig. i Cor. 1 5. a i.
2. In the Angells there was prcfervation of (bme, and
JpofiacjofothctSf butDo*Vflt^«^/f reftoringofthoic that did
Apofiate. But in Man there Could notbebothprefervation
and
V
Mam FalL 4^
and apoftafy , together : becaufc all men were created in one Adam, as in the beginning/octe^and head : but in one and the fame u4daf9f ^ fome men could not be prefcrved from the Fal/^ and others Fa//.
3. In the Angells there was no «V«V-(ir/j or Reftoring. Firft, Becauft they Fell from the higheft top of excellency : Se- condly, becauie in the F^// of Angells , all the Angelical! nature did not perifli , but by the (in of the firft Man all man- kind did perifti.
4. The Ap9flacj of Man is his Fall from obedience due to God , or a tranfgreffion of the Law prefcribed by God«
5^ In this Fall two things are to be confidercd. i. The committing of Uie tranfgreffion. 2. The propagation of it.
6. The committing of the tranfgreffion was accomplifli- cd in the eating of the forbidden Fruit , which was called the Tree of the knowledge of Good and Evill: but the firft motion or degree of this difobediencc 5 did neceflarily goc
) before that outward ad of eating , fo that it may be truly faid that Man was a finner ^ before he had finifticd that out- ward aft of eating. Whence it is that the very dclire which Eve was caried with toward the forbidden Fruit, doth ftemc to be noted , as fome degree of her fin. Gen* 3* 6. When the Woman faw, that the Fruit of the Tree was good for Meate, and moft delightfull to the Eyes, and the Fruit of the Tree to be defired to get knowledge (he tookc and eat.
7. Therefore the firft degree and motion of this di(bbe- dienccj wsiS an inordinate defire of fome excellency , by the lifting up of the mind : which that fhe might attainc, the for- bidding of God being laid afidc, through unbelief e,flie would make triall 5 whether the forbidden Fruit had fome »>ower to confer (uch an excellency.
8. Hence was the grievoufiieffc of this fin 5 which did not only containe pride, ingratitude , and unbeliefe ) but alfoby violating of that moft folemne Sacrament, did make (hew of, as it were a generall profeffion of dilobedience, and contempt , of the whole covenant, AH which alfo were fo much the more foule by how much the condition of the hnner was more perfeft.
H ?.In
so Mans Fall^
$• In the committing of this tranfgrcflion two things arc to be confidcredjthc caufeSj and confcqucnts of it.
I o. Caufes were one principal!. And others adjuvant.
II. The principall caute was man himfelfe , bytheabufe of his free-will. Bccle(<j.i^. For he had received that righte- oufiieffe, and grace by which he might have perfifted in obe- dience if he would. That rightcoufnefle and grace was not taken fronrhim before he had finned, although that ftrength- ning and confirminggrace by which the aft of finning (hould have been aftually hindred, and the contrary aft of obe- dience brought forth was not granted unto him, and that by thecertaine^wiiej and juft counfellof God. God tberforc Was in no wife the caufe of his Tdl : neither did he lay npon man a neceflicy of falling,but man ot his own accord, did free- ly-FW/ from Gocf^.
i2.The adjuvant caules were the Dcvill, and the Woman.
13. ThefirftfinofthcDivellwas pride : From pride did prefently follow envy towards God , and Gods Image in Man 5 For bccaufe he had loft an orderly Excellency by af-r fcfting one out of order, therefore the JExcellency of othersl grieveS him , and he was malicioufly bent to oppoft ir# But(l theDevill was not the compelling caufe , neither the caufe "^ of fufficicnt dircft neceflary or certaine efficacy in procuring that fin : but only the ccunfcUing and perfwading caufe^ by icmptingjwhence alfo it is that hc.hath the name of the temp- ter-.^/^r. 4. 3, ^ '
1 4. The tempting of the Divcll is a fallacy , or fophifticall argumentation : whereby under a fhew of that which is trucj and goodj he labours to fcducc to that which is falfc : and ih-^^ ducc to that which i&cvill.
15. lo this tentation , the good which he propoundcd,and aS'it were promifed^was fliewed to be as it were thcgrcatcft : the way to be ufed to attaine that good, was propounded to be as it were eafic,and light: that greateft cvill which did hang over his hcadjWas hidden from him.
id.Thc Dcvill is wont to goe tlK like way in all his tenta- tioDS ; which he doth infnare mankind with ; yet in this tentation a ccrtaine fpcciall cunning is to be obferved which ^^ containcs many craf(;s,and thofc very fubtilc.
i^.Thc
Mam Pall.
17. The firft of them was lo that he cho(e z Serpent^ his inftrnment which had a certainc naturall aptnefle, which the Devill knew how to abufc.
i8 The fccond flight was in that he dcaic with the Woman iTim.ui^. Whether in the prefencc^erabfcnce of her hus- band the Scripture is filent.
19. The third flight was in that he determined nothing at the firft fpeech : but only propounded a certaine que&ion to the Woman,as if he were ignorant of tbofc niatters>Hath God indeed faid?
20. The fourth was that his queftion had much ambiguity in it, for fo might be underftood that heftiouldnotaskeaf Gods command, but of the fence or meaning of that com- mand 3 peradventurc not fufficiently underftood by nianj If the queftion be underftood of the command it felfe, then he might (ccm to have asked whether God had forbidden them, that they (hould not at all cat of the fruit of any Tree, or as the Woman her felfc anfwcrcd whether he had forbid-
Jden them the ule of that one Tree^and fo had notiimply given them leave for all. 2r# The jfift was that having firft called the command of God into doubt by that queftion^he did fo artifically extcnuat the fanftion of it ^ or comasination adjoyned in the conceit of the Woman now wavering, that ftie ftiould deny either the truth, or atleaft the neceffity ofit.
22. The (ixtwas thatafterhehad weakned theComman- dement, andthe (anftion of ir, he^oth oppofe a prediction quite contrary. ^ ' ►
23. The fcventh was that to confirmethat prediftion , he doth both abule the Name of God, and the Name which GodhadimpofcdontheTrce. gen.:^.'^. God knoweththac what day ye (hall eat thereof your Eyes ftiall be opened, and you ftiall be as Gods, knowing G^d and Evill.
24. Hence it is that the Divell is called a Serpent , a Lyer^ ^ Sedncer^z Man^jlajer. Revelations li*^. John S, 4^: Rev.20.io^
25. Withthis tempting of the Dcyill thfitt \it2i joy ned the tempting of God ^ whereby he did (6 order that bu- liagflc, that it might thence be manifeft what was in Man.
? : •• Ha But
$1
e2 ConfequenU of the Fall.
But this tempting of God WM neither Evfll, nor tending to Evill.
26. A third tempting did follow thefc : namely of Man towards God , wherein he did in a ccrtainemannermakc triall of the truth and Grace of God : namely making triall, whether God would preftrve him,although he did not cleave to himjOr whether he would certainly doe what he had threatncd.
27. A fourth temptation of Eve did accompany that, namely towards her felfe 3 whereby (he received the tentation or (uggeftion oi the Dcvill^into her felfejand applied to her felfe to her own ruine.
28. From that arofe a fifth, whereby the Woman ferving the Divcli , as his inftrumentdid tempt ^dam : and from that proceeded a fixe h^ whereby A^/^»? tempted himfelfe,whilft he conftnted with a ccrtaine purpofe to the Woman , and the Devill.
2 9. Either all or moft of thefc tentations are found alfo in every Mans fins, i
30. And fo that fin was confiimmated, as touchingthrf Tall of Man-kind in j^dam^for ^^*«»^ was properly the be*, ginning of Man-kind, not Evt» Unlefle as (he was madc^ for him , and with him^did make one and the fame begin- ning.Hence it is that we read in Scripture of a fecond ^dam^ but not of a fecond Eve,
Chapter XIL
Of the confequents of Sinnel
fn thefcrm^ difputat ion r^ee treated of the Fall^ and
thecaufesofit : noyp follow the confequents
of the Fall.
'■I
HE conftquents'of Sinne zre. i. Guldnefle and FilthiDcfle, 2. Punifluxientyproperly and diftinftly Ibcsdled.
2.GaiI-
Confequentj eft he FalL 5 3
2, Gultineffc is tha binding of the Sinner to undergoc juft pBbiftment for his fault. Levit.y. a, j^ 4, 5. He is guilty. Rom.^.^, We have proved that all are under Sixnr. And y^rf. 19. All the world is guilty before God. I Cor. 1 5.I7» Ye are in your »yiW^/»
3. Hence that diftinSion 5 of Gultincflc of the fault, an4 guilt ineffc of punifihmenc, as alfothatdiftinftionofthePa- pifts of reiniffion of the punifhracnt' and of the fault is a diltinftion without a difference*
4. That guiltinefle is not the forme of Sinnc but an affeftioUjor a confcquent ad junft^panly {cparablc,partly infe- parable*
5. Now it followes Stj^ne ^ partly by vertue of the Law of God adjudging puniflinient to Sinnes^ in which refpeft it hath fome good in it, and is of God : and in thisrefpev^, God cannot feparate that guilt ineflfe from Simies. Yet as it flowes from Sinne , and is a worthincflc and delerving of puniftiment, it doth alfo partake of the nature of it , and it is a vicioas thing : and in this refpeft it cannot be iepa-
J rated from *?/««/-. This double c<)nfideration of guiltinefle is intimatedjXo/^.i^Q.Knowing the Law of God^thatthey that doe fuch things are worthy of death. *
64 From this guiltinefle there foUoweth a confcience alto- gether evill ; namely accufing and condemning juftly. And hence followes horrour,and flying from the prefence of Godt
y.Filthinefle is that (pirituall pollution, whereby a finner is made deftitute of all comlineflc , and honour, and becomes vile.il/4M 5. 1 i.Xw* 2 2. II.
8. This fihhinefle doth immcdiatiy follow the offence of t\\tSinne^2XiA remaineth in the Sinner ^ after the aft erf Sinne 18 paft and ceafeth to be: it is wont to be called the (pot o^ Sinne, Corruption, Defilement^ Deformity ^ DiP honefty3Nakednefle,UnGleanneflre;ablot^and ibmtimes Culpa^ a fault*
9.From this filthineflc there followes ;Firft , A turning away from God, EJaj i.i5. Which is alfo called abomina- tion, and deteftation, l^rov.i.^i. Efpecially in refpeft of gvedXet Sinnes/Prov. ^,i6.Icr€m.\6. 18. Secondly , the (haaic
' H 3 of
54 Confequents of the Fatt.
ofaraantohisconfufionC/^r. 3,7. For fiich a fhatnc, is a fcarearifingfromthe<:oTifci€nccoffome filthineflfe. Rem. 6. 2 1. What i^ruit had you of rhofc things whereof you are now afhamed ?
10* Punifhtticnt it an evill infliftcd upon the StnKcr for his Sinrte.
lu It is called an evill bccaufc it is a privation of good. But itis not a privation of an honeft good^as it is honeft, di%fin is : but its a privation of the good of happinefle, in refpeft of the Sinner ^yNho is puni(hed»
12. It is faid to be an evill inflifted , not fimply con- traded 5 becaufe it pcrtaines to rewarding and revenging Juftice.
13. It is faid to be inflided for «y/;^^<? 5 becaufe it hath al* wayes refpeft and order to the defart of the Sinne ^ unto which puni(hn)ent foUowes from the offence , by reafon of the prohibition^ and from the guiltineflc , by reafon of the commination.
14. Therefore punilliment properly fo called ^ hath no place but in Intelligent Creatures , in whom alfo Sinne found.
1 5. Becaufe Sinne is reduced into order by punifhment^and Sin in it felfe is in fomc meafure againft the goodneflc of God, but puniffiment only againft the good of the Creature : thsrci- fore Sin hath more evill in it fclfc then punifliment.
1 6. Hence it u that the leaft Sin is not to be admitted , al- though the greateftpunifhmeat might by that meanesbeai- voydedjor the greateft good obtained. if (^w^.j. 8.
17. In the ordaining of punifliment divers attributes of God doc flbine forth, chiefly Holinefle, Righteou&efle, and Mercy.
18. The holincflc of God ic the largeft fignification \^ that whereby he is free and as it were feparated from all imper- feftion*//^. 6.3.if(ft/.4.8. Bat that holineflc of Gt)d which doth there properly (hine forth is that whereby he being pure from any fpot ofSmne, cannot communicate with any Smne. Tfal. 5.5* Thou art not a ftrong God that delighteth in ini- quity: evill fliall not dwell with thee. Haki.i^. Thou art of purer Eyesthenthatthoumayeft behold Erill.
i^.Thc
i
Confe^Hents of the rail. 5 5
2 p. The revenging Juftice of God which here fhincs forth is that whereby he inflifteth evill upon them that doe eviJl. 2.Thef. 1.(5. It is juft with God to render affliftion to them thatafflift you.
20. This Jiiflicc as it doth burnc fimply againft*y/Wfis called \jvratb,Rom, 1. 1 S.Eph, 5.6. As it doth more fiercely wax hot it is called iurf*Deut.2^.20*\%k doch gi\reiintcnceto be executed agdmH a. Sinner ic is called, judgement. Rom* 2. 5*. As it doth execute the fentence given ^ it is properly called revenge. Hf^, 10. 50.
2 I.Mercy here fhining forth is that whereby he punifheth *?/;?5leflethen thccondignede(ert of it.
22.This mercy is clemency or beneficencfr
ag.Clemcncy is that whereby he doth moderate the punifh- ments that are due,L^w.3.22. It is the Lords great kindneflc y that we arc not con(iimedr .
24. Clemency appeares in patience, and long (ufferancc.
2 5.Patience is that whereby he doth forbearingly fufFer Sm, andfparesthci*^w^fr/# 2'Tet.^.^.
i 25. Longfufferancc is that whereby he doth long fu(pcnd Jrevenge. Exo.^^.6*
* 27. Beneficence is that whereby j being rich in good- neflcjhe powreth forth many good things,even upon Sinners.
So much of the Gmltineffe^ Filthineffe^ and funilhment of ftnne in generall , now follewes the puni/hment' in ffeciall.
28. The punifhment infli&cd on man for *y/;^«^ is deatht
^- 29. This Death is a miferablc privation of life.
50» By the life of man is underftood^both the con junftion of the foulc with the body, and all that perfcftion^which was agreeable to man in that ftate 5 whether it was aftually com- municated, or to be communicated upon condition. Pfaf. 35. 1 0, With thee is the Fountaine of life^in thy light we (haH en/oy light*
31. Therefore Death is not from God , as he did ordaine
nature
$6 ConfequentiofSinne.
nature , but it is from God^as taking vengeanccon Sime j and fo properly from Smncyzs the meritorious and procuring cauie.
32tButtiiatDeathis notafimple, and bare privation of liic^ bacjoyned with iubjcftion to mifcryrand thcreferc IS not the annihilating of the *y/»»<?r^ wherf by the fubjcft of miftry being taken away, the mifery it fclfc alfo ftiould be taken away.
33. A certaine Image and repcefentation of this Dciith was the caftingof man out of Paradife, in which there was contai- Rcd a Symboll or Sacrament of life. Ge^M^.22^2^^ 24.
Thus much of Death in general : It followeth to ffeakeofittnfpecUlL ^
34. In Death , or the curft of God that doth lye upon Sinners^ there are two degrces;the beginning of it^ and the per- feftion of it : and two members ; The puniftiment of loflc, or privativejand thepuniflimcnt of (cnfejor pofitiverand thcreare two kindsjDeath fpirituall, and corporalL /
3 5 The beginning of fpirituall Death , in matter of loflcj is the defacing of the Image of God, that is, the lofle of grace, "^ andoriginalljuftice. Rom.^. 23. They are deprived of the glory of God. Efk. 4. 18. Being ftrangers from the Life of God.
36. By this loflTe of grace, man is robbed of all (aving gifts : andfonatureisweakned, put out of order, and as it were wounded. ^
37. The beginning of fpirituall death in matter of fencc^is fpirituall bondage.
38.Spirituall bondage is a (ubjeftion to the power of dark- neflcj or of fpirimally deadly enemies. Co/of. r.j^^ Hath taken us out of the power of darkcnefle. 2 Pet. 2. 19. Of whom, a man is overcotBc, of the fame hee is brought in bondage.
39, This bondage, is bondage of the Divell,and thofc that fervethe Devill.
40. Bondage of the Divcll, is a Cibjc&ion to that power of the Devill, whereby he efieSiuaUy worketh in men ^ and
in
ConfequentsofSium. 57
in refpeftofthem he hath command of Deaths A^^ ttf, 18,
• 4 1. Bondage of the fervants of jthe DiveU, is of the world and Stnne^
42. Bondage of the world is a fubjeaion to thcentifc- mcnt8 which arc fourel in the worlda PhiL^.19. 1 Ioh?j ^,5. & 2. 15,16.
43.Service or bondage ofSinrje^is that whereby a mfin is Co captivated under Sifi^ that he hath no power to rife out of it.
44. By this bondage it comes to pa(Ie,that although free- dome of will remaine;which is effentiall to mans nature, yet that frccdome which pcrtaines to the perfcfikion of humane natnre, ('the property whereof was that power to exercife ads (piritually good,and by that raeancs acceptable) is not found in his finfuU ftate,unlefrc,Remote,and Dead.
45 .From this beginning of fpirituall Death, there followet the multiplying oi Sin in this life preftnt.
46. Thofe -^/W that follow, have fomc refpcft of punifli— «icat4nrc(peftofthcfirft/».Rt?iw. 1.2& r J 47* But this refpcft of puniftiment is attributed to thoft ^Sinnes^ firftby rcafonofthecffcds or confequcnts ofthem, becaufe they further the Death of man , and increafc his mifery : Secondly, they are (aid to be puni&mcnti in refpcft of that inward fuifering to which man is fubjicied to in fin* ning; whereby alfbhis nature is prefled down, and made more bale. Thirdly, they are faid to be pusifliments of the former /«: becaufe that ioimttfinne was a caufe for which man is deprived jof that righteoufnefle , and grace,or Divine helpe,by the abfence whereof it comes to paffe, that man runs into xho£tfms. Fourthly, they may be faid al(b in a certaine manner punifhments of the former/^^becaufe that former fm was a caiafe difpofing and preparing Qian to commit the following /^^, and in that refpe^ it hath brought upon man all thofc 5'i;^x,and whatfbever evills, doe either accom- pany or follow them*
5^ Of^nalfSimeii
Chapter XIII.
of Originall Sinne.
Jn the former diffute (Theft 45 J the mHltiplicatien offnnc
Jiv!^ given as a cortfiqmntfrom the beginning offpiri^
tuall D cathj which v^e mil thus Jhew forth
in the following Thefes.
I. f I ' HE -J/^f^^ that followed upon the firft Fall isci- I ther OriginaU,or Aftuall.
X. 2. O* iginall Sinne ^ is an babituall exorbitancy^ of the whole nature of man ^ or it is a deviation from the Law of God.
3. Becaufe it is the corruption of the whole man : hence it is called in the holy Scripturtt^ The old inan. R^m.6,6.j Efh^^.22.CoLi.^. ThhhoAyo^ Sinne. Rom*6,j.2^. A Law of the nicmber8,/?(?w.7,23.And the members thcjtti'fclvcs, CoU\ ^.'^.¥\t{^John^.6:Rom.j.^i^,2'^.
4. Hfence alfo it iis that in Scripture ^j zhor^ogeneall cor^ riiptibn is attribnted not only generally to thd%holemaOj* but al(b to every pare of it : as to tne underftanBing, Gen.S.^y. The imagination and thoughts only evilI./?»^«*8. 5,6.7, They (avour the thirtgs of the ftefh. To the confciertce. Tit* i» 1 5.^ Thdrmind aildpotifcience is defiled. To.thcAfrilr, Gen. 8. aik The imagiriaition of the heart of iriari i^ cvill froiii his childhood; TbthbaflFeiitrons of every kind.Rom. it24.To un- clcanncile in tht: lilfts oftheii: hcartsw Laftly^'to the body and all the rhcrtibers df5r.iJd^;6.ip. Your memb^R ferVants to un- dt'^nntfft, and ihilqtiity to commit iniqiiityo
5. This ifffc^ is fllid to be ari exorbitancy , of deviationiof man , becaufe it Vs in mart ^n habituall privation of that dlic conformity to the Law impofed on man by Obd^ <vherein he ought to wali as in his way,
ft rtcl[i6EJ It is that that feriginall depravation is called in the Scriptures ^y/;/;^^ or th^t Sinne ^ by a certainc Tpcciall
appro-
ASutU Snmei
tppropmtion.R^ttf. 12.7. t 7* <ii^rrURm,y,i. to. The L^w 01 Sitsne. 7*%^^ Sinne dwelling in us j, inhering , adhc* ri»gandcompaj[fingusaboot.R<>w«7ti7,20*7.ai.Hf^.i2a.
7. This diforder in man , hath as it were two parts. One fonnall,and the other as it were matcriall, Ier.2. 13. My peopU have done two evills : they have forjaken me^ &c^ That they might dig to themfelveSiCifterncs. The defcription of aftuall Sin4o^ cpDtaine the piflturc of originall^as the daughc^er doth containe the pifture of the mother.
8. The formal! part is an avcrfion from good. Rom^ 3.12. There is none that dothgood^ no not one.
9. The materiall part is a turning and inclining to evill. jR<?»;.7.23. TheLawof^yi^.
xcByreafonofthisoriginall depravation, it commeth to.paflc, that although the will of man be free in the ftate of Sinne ^ at touching all aS;$ which it doth exerci(e, yet it is captive and (ervile, as touching the manner of doing, be- cauft it is deprived of that power whereby it fiiould will well, and that inclination is ias it were a forme whereby it comestopaffethatitwilleth amiiffcjCven when that thing is good about which it is cxercifcd in wiliing. Kom.^iVi.'j.\6^^ jj' 2 Cm'^i^^Iohn 8.34.2 P<^2.Ip. Rom^6. id.
i9
Chapter XIIII.
Of ABhMI Sinne.
I. Thns fnuch of Originall : N$i» foliomtb AShaU Sinne.
2. A Ctuall^S'/^^isaacKorbitancy of mans aftion: er
f^L a deviation of it from the Law cf God, 1 1(^ 3*4*
JL AiXt Howes £rom originall 5i)i;f#^ as an zBt from an
habit : or as the fault of the per&n flowes framthe fault of
naturei Inwhith refpeftaUb originall i*/;! is rightly called
i^tfdXloi^inne.fometpeccaii^
^ Therefoce a^uaU i'im^ although tbey «re often op*
I 2 polite
^0 A^HMUStmfe.
pofitc one to another in rcfpcft of tlietr objcfts^and their fpccial waycs whereby they are carried towacde their ob je^s: yet in rclpcft of that beginning or foundation whence they proceedjthcy are indeed tied & knittogether./^^i.io^iTVtdkp.
4. Aftuall Si^>ies arc diverfly diftinguiftied among them- felvc8. Firft, in reipe^ of degree. One Smjie is greater or leiTcr then another. £^<rfA.5. 6.&8. Shec hath changed my judgements more then the GentiU^themtshcSy & 8. 15. Thou (halt fee yet greater abominations then thefe# lohnxg^. 11 • He bath the greater Sime : whence alfo puniftiraent is greater^ orlcfler. Lnke 12.47. He that knoweth and doth not 5 (hall be beaten with many ftripes, and he that knoweth not and dothjftiall be beaten with few ftripes.-^^Mi.a2.24.
5. But this difference ofdegreeSj depends. Firft 3 upon re- fpeft of the perfon by whom it is corninittcdt Numb. 1 2. 14. Whence it is^there is a difference between Fornrcation^Adul- tcry, & Inceft. 2.Upon the kind and nature of the thing, ^^r* 5.2i.22.He that is angry unadvifedly r he that callethif^r^: he that faith,thou foole. 3 Upon the intending, and remit-/ ting the Aft. ThiL/^. 6. As concerning zeale perfccuting theChurch, iTim.i.^. A blafpemcr, a Perfccutor, and\ Injurious 4. Upon the way, and manner of committing : for it is done either out of ignorance 5 infirmity , or with an high hand. Num.iy2j*^o. If a foule (hall Sime through error he (hall offer a (he Goat^ but the fomle which ftal com* mit with an high hancJ;{hall be tut off. ^falr^e 19. I3*i4. T(^or.6j. There is utterly a fault in you. 5. Upon the cir- cumftances of place^time^and the like.T^.ad.io. When favour in (hewed to a wicked man, he will not learne rigbteoulhefle : is the la>nd of uprightne(Ie,he doth wickedly.
6. Secondly^the fpcciall difFerenceof aftuall Sinnei is pro- perly privativejand doth formallyidepend upon the difference of reft itudei,f rom which theft afts doe decline.
j.Therefoi'e thaiiliftributidrtr b(Sim as they are comrai^ to the Gommanderaentof God ,■ is moft proper* . "
S^ThicdlyjaftualW/Vj isdiftfftguiSicd inrcfpdfibf pafts:mto 4m9^o(Om^K>nyandShf^<ACjom^ Forftciqg
there are as it were two part of ciriginall Sihft^ , turning from g/^q^g^yjwd a twnipg toittill: aftuall S^he thai flbwes fh)m r.t'vr ^^ ^ theace
A&uaUsinm* 6 1
ihcnce hath a double refpcft . for where turning from good doth moft appcarCj that is faid to be a Sinne of OoiilTion ; and where a turning to evill doth moft appeare , that is called a Sin of Coromiffion.
9, Therefore a Sinne of OmilTion is not to doe that that ought to be done* /i^iiv^/ 4, 17, He that knowcth to doe well and doth it not^to him it is Sin. Maui') ♦ 43. I was an hungry and ye gave me no meat, &c.
. lo.Sinnc of Commi(lionji$to doe thas which ought not to be done.
1 1 .Sinne of Omifllon is mofVdireftly contrary to the com- mand of God , and Sinne of Commiffion to the forbidding: in a Sinne of Commiflion there is a certainc addition to the Law of God, and in OnilTion there is a certaine detrafta- tionfrom the Law : both which are forbidden.D^^r.4,2.i2.
12. This diftribution oi Sinne is not inte the kinds of Sinne. i. Becaufe^ Commiflion and Omiflion being about the fameobjeftj aud under the (ameformall refpeft, doc no? differ in kind^s in covecou(neireo.2,Becau(e to fpeak^ nfK)rally there is no Omiflion without an aft going before,oraccom- ^/ paningic. 3* Bccaule Omiflion cannot be voluntary and free J^ without an aft , unto which aft there doth alwayes cleave a I S/;?;;^ofGonFimifiion.
1 3<K. Fourthly, Sinne is diftributed ia refpeft of the fub jeft, into Sinne of the heart^of the mouth^and of the worke. So that it is, A word^a deed^or a thought againfl: the La w^.^. 1 S.
14. Fifthly, Sinne is diftributed in refpeft of the objeiffc Into that Sinne which is againft God ^ and into that which is againft men, Lnk^ 1 5. 18. x S^w; !• 25. Yet it doth not al- together in the fame reafon refpeft God and man. For Sinne as it is a tranfgreflion of the Law of God, is an offence againft Cod only : but yet in a materiall refpeft, as to the wrong and loflfe that is often done to men by Sinne ^ ithathre(peft alfotomen.
14. Sixthly, Sitine is diftributed m refpeft cfthee&ft. Into Sinne diftroying the confcience^ and not dcftroying. Into Sinne raigning ^ and mortified : into Sinne pardon-
I 3 abk^
jIBhoII Sinne. ttble>and unpardonabk^which yet are not properly belonging to this place.
i(5.[From this raultiplication of Sinne there followcs an in- creafe of (pirituall death both in matter of loflTe , and in mat- ter of fen le»
17. In matter of lofTe , there is fecurity of confciencej and ftupidity ; that is a deprivation of the fence of Sm»^ and mifery.
1 8. This fecurity comes from cuftome of finning , and ot- ftinacyofmind in S/«/;^for S;^/ whether they be of Com- miffion Or Omiflion 5 being brought into cuftome, and made old 5 through dayly multiplication doc beget an cvill habit, and doe as it were bring an hard skin over the will and mind. ferepf.i^.i^. Can a Blackaniore. change Ws skin , or a Leopard his fpots ? then may yec doe good that arc accu- ftomed to doe evill. jBpfc.4. 19. Being paft feeling, they jgavc themfelves to lafcivioufneflej to comeait all uncleannefle with grcedinefle.
19. In matter of fenccjthereis grcateft terror of confcience joy ned with dcfperation. H^^.i 0.26327.9^^.4.1 5.
20. This terror ariftth from the grcatncflc and multi- plicity of gifilt , together with an inavoydablcneOc of immi-^^ ncnt puniftiment.
21. But in this beginning of fpirituall deaths there is a ccr* taine moderation ufed by God. This moderation is intemall or external!.
2 It Theintcrnallappcarethin the remainderi of Gods Image, lames 3.9. Now thelc remainders appcare both in the underftafldingj and alfo in the will.
23; In the underftanding , by thofe principfcs of truth, which direft both the thcorcticail , and prafticaU judgement.
24^Thc theoricall principles | arc both of true^and faIfe,of which all men that have any ufc of reafon have ibmc know^ ltdgc.Rom.i.20.PfaI.ig.2.^.
2$. Prafticall principles, arc of that which is honcft^and diflioneftjjuftjand unjuft^that God is to be worfliipocd , that that is not to be done to another , which one woula not have done to himfelfe.
2(5Thi5
CorpcraUDtath. (J^.
26. This is the Law written in the hearts of all men.
r Rom. 2. 1 5. They (hew the effcft of the Law written in their
I hearts.
I 27. From thefe principles there arifcth a certaine force of
'" naturall confcicnce^ Rom.T^i^. Their confciences together bearing witneffe , and their thoughts accufing one another,or excufing; which confcience notwithftanding together with thoft principles^is corrupt^and fo dead.T^r.i . i 5. Their mind^ and confcience is defiled^
iS^ In the vvilltho(e remainders appeareby a certaine in* clination unto good knowen in that manner : which although it be vanifhing, and dead , yet it is found in all in fome mea- fure : whence alfo it is that at leaft the (haddowcs of vertucs, are allowed and embraced of all. 2 Tim.^. j.Having a (hew of godlincffe.
29. Alfo that re(trayning power pertaineth to the will to- gether with the underftanding whereby exceffe of Sime is reftrained in mofl: , (b that veen Sinners doe abhorrc die com- mitting of many groflfcr Simes. 1 Cor. 5, !• Such fornication which is not named among the Gentiles.
30. The outward moderation of this mifery isby thofe ^ externall rweancs both politicke and oeconomitke > where- 1; by the coiic(€ of Sinne and mifery is wont partly to bccsr
hindred.
Chapter XV.
Of Ctn-fordl "Death.
Thmfarre of the beginning ofjpirituall Death ; n^w ft - followes to Jpeaks ^f^^^ beginning of bodily^ eat h , mththeconfummationofboth.
I. r I 1 HE beginning ofbodlly death in matter of lofle^
I is cither inward or outward*
Jl 2. Inward is the lolTe of the internall good things
ofthcbody^as of health and long lifc: I>r;^^ 28,21 •27.35.
I Ar.i lAO.Mat^ Q.2.
3.Hcncc
64 efCorp^tallDeatk
S ^; Hence is morcalicy) astoocbing the ftale, and neereft power to Death.
4. For this mortality is a diflblving or loofing of that band wherewith the foule was Joyned with the body.
5.The outward beginning of this jOf^rA in matter of loffc is the lofle of outward good things , whereby this life was ei- ther beautified or (uftained,
, 6. Of the lirft kindc is. 1. LoiTc of dominion over tt^ Creatures : the which after the Fall did put of for the greateft part that fubjcftion towards man, to which they were made, and became his deadly enemies, unlefle they be brought into order by the fpcciall providence of God. lob. 5.22,23. Be not afraid of the beafts of the Earth, For thou (halt be in covenantwiththeftonesof the Field, and the beafts of the Field (hall be at peace with thee. Hof 2.i9.l will make a co- venant for them with the beafts of the Field. 2 That igno- miny which hcc is fubjeft to , both living and dead. ^eut. 28. 20. J7.
7. Of the latter kinde is poverty t or the loflc of thofc things which percaine to food^raiment^and poflefBons. ^euu 28* 17. 18.
8 .The beginning of this Death in matter of (ence is alfo in^ ward or outward.
9.1nward is in wearinefle^ Ge^t.^. ip. Paine^and difeafesJ Deut.i^.^^.
io.Outward,is in all thofe calamities, to which the life of man it outwardly fubje&.D^i//.28.25.48.
1 1. The moderation^that appeared in this corporal! punifh* ment is touching inward, and outward things.
i2.Touching inward things. In that man hath yet ipace, and commodity of life, granted to him by thegoodnefleot God* GcH^ .6.
i3.ToU€hing outward things: in that ke bath certaine re- mainders of dominion over the Creatures. Gen. g.%. Let the feare of you and the dread of you be upon all the beafts of the Earth , &c. So that although man by bis (inne rell from all right which he had before , of u^ng the Creatures to his benefit : yet by grant and divine indulgence , hee may ofe them^ and in that he Hns not ^ that he doth iimply u(e them^
although
of Cor^arall Death.
although he finnc in the manner of ufing : becaufefblong as life is granted , and prolonged to him^with the (ame, there 18 together granted the n(c of thofe things, which arcnc* ceflarily required unto life ^ and in a fort they arc due to hitr.
Hence it is that although the Creatures were (ubjcft to vanityandacurle^forthefinof man. ^rf^.j^iy.iS.Rnm.S. 20. 22 yet they are preferved in that cftate,that Chcy may fiipply the neceHicies of mans life*
Chapter XVI.
Of the ConfHmnuitim of T)eath*
u r I ^ H E Confommation of Death is the higheft degree
I of the punifhment appointed , and to endure for
JL even As touching the degreeyit is (aid to be in*
finite.
2. But it is infinite only in vtfyt&ioi the loUe and priva- tion : becaufe it is the loofingof an infinit good^not in refpeft of fenceorpofitivc affliftion : yet it may be faid to be po- (itively infinite , in rcfpeft of the thing afflifting , but not in relpeft of the manner of afflifting.
3. Hence it is that there are certaine degrees in this punifh- mentjaccording to the variety of degrees^which are found ia fin?. Lui^ 12. ^7*^^^. He (hall be beaten with many ftripes : he (hall beaten with few ftripef.
4* As touching the continuance/this puni(hment is faid to be eternall or never to be ended. tMare.^.^^. ^6. 48* Where their Worme dieth not,and their fire never goeth out.
5. Now it is eternall. i . Becaufe of the eternall abiding of the offence. 2. becaufe of the unchangeablene(Tc of the con- dition which that degree of punifhment doth follow. 3t Be- caufe of the want of fatisfaftion.
6. Hence it is chat the incorruptibility ofthe damned is their immortality iDdeath, and to death#
K 7.Thc
tf4 Confnmmatio* (^ Death.
J. The confummation of fpirxtuall death in matter of loflfej is a totall and fioall forfaking , whereby a man is (eparated wholy from the facCj prefencc , and favour of God. Mat.j. 23. Depart from me. hnA2^,j[i.GoejeecHrfeA 2Thef.j. 9. Who {hall be puniflied with everlafting deftruftion 5 being driven from the Face of the Lord ^ and the glory of his Power.
8. Hence fcUowes the greateft , and cternall hardningia cvill,and defpaire of good. i?/r.i6.26.
9. The confummation of fpirituall Death in matter of fence, U fulneffe of bondage, whereby he is altogether delivered in- to the power of the DevilI./J/^r.25. 41.
lO.Hencc is fulncflc of terrors of confcience, and fulneflc of iinne,for the damned doe (in , and will fin for ever , although neither the fame fins which were in this life, as Theft , Mur* der, Adultery 5 nor altogether of the fame condition , .vf ith them which they committed alive. For they offend chiefly in hatred, envy indignation^and fuch like zffcdioM , which the (harpeneffc of punifliment gives occafion to. AHq thefe fins after death 5 have not the fame re(peft ofdefcrt which they have in this life , becaufe then tlyre is neither any poC fibility to avoyd fin^neither is there place for thrcatning and iacreafe of punifliment by them.
ti •Hence it is that iins themfelves,in the damhed^have more wfpeft of puaiftuncnt : but in thofc that live , they hare more refpeA of offence.
IJ. Tef^rorofconfeienceisasitwcrcaworme, perpetually gnawing* /J^*9. 44. Efay 66*24.
i3# The GonfummatioQofcorporall-D^tfffe together with fpirituall, is firft by (cparation of the (bule from the body^ i^C^n I 5.^.4^.To»which.thatchahgcoffomci»anfweable3 whtchis^lifcedeach.i:^^??^. 15.51% 52.1 TA^j!)^. 153! tf .Second- ly, bycafeig the foule and body into Hell , or that pkce which ©od hath prepared', for theextreame torments ot fins.
I14. Bfenceare^pwms^ andgreatcft vexations both of foiilc andbody*Zr«r.i6^ 23.
i>5* Hence are Lamentation, Bowlings , ©naflbing of Tee th^^and fu^b like cfkBss^oi gmm^ vexatioa^X/^. J5« tS,
i6.£ue
i<. But of the place o( Hell , and manner of torturcjand xaturc of outward things which pcrcaine thereunto, becaufc they are not neccffai y for us to know , the Scripture hath not pronounced aay thing diftinftly of them.
Chapter XVIL
of the 7r0pafati^ cf Sirtne.
TTmf jjmch of the tranfgrefpoftn Nsr^ it f&Uimes to treai Iff the frofagmon (fir,
I rnnf His propagation is that whereby the whole pofle- , I xity ofman ^defcending from Adam , in a natnrall JL manner , is made partaker of the fame condition mithhim. ^d.i^.$.PfaL%i.j. Rom.s*^^* £ph.2»S* Thisk come to paUc by Gods jaft ordination. The equity whereof appearech in Come mcafure among men. !• In naturall right^ whereby inbred qualities arc derived from that which be- gettech , to that which is begotten, ti. In hereditary right, whereby the burdens of parents are transferd upon their chil- dren. 3, In the right of like for like whereby the rejedion af good, and fulFeringof evill are equally extended »
2.This propagation oCSinne confiftsof cwoparts.Namcly^ Imputation and real! communication.
5. By imputation 9 the fame fingular adl of di(bbedience^ which was Adams^it alfb become ours.
4. By reall communication the fame (ingplar On is not de- tS^red tdus , but the fame in kind , or cf the fame reafbn and nature.
5 . Originall fin , feeing it is formally a privation of ori- inall righteoufneffcjand this privation doth follow the firft i^asapuniftimentJicnccit hath the refpeft of a punifhment ir^der of nature^befbre it hath the refpeft of a finne# As by thiJufticeofGodthat originall ri^teoufncflc is denied^ fb fartorthitis a punifliment: As it ought to be in us, and yet through mans fault is wanting, fo far forth it is a iin«
K « ^ Th^r#>^
PropagatiouofSiMe^
6, Therefore this privation is derived from -^^^w by way of dcfert^as it is a punifhmcut ; and by way of a rcall efficient, as ithaththerefpcftof a fin joyned to it, for in that that any is borne a fon of^damy he is made worthy to be endow- ed with ^righteoufneflc : when therefore he ought to have it, and hath ic not, that want to himis fin.
7. Togcthcrwiththis privation, there is al(b derived, an unapcnes^and a certaine pervcrfncflc of al the bodily faculties, which in their manner are oppofite to that reftitude, that is approved of God.
8. For upon the deprivation of righteoufiieffc whereby all the faculties were to be dircfted 5 there followesinthemall, fuch a defeftj whereby it comes to paffc, that when they arc carried to any moral! thing , that very inclination is morally cvilK
9. Of theft arifcth every aftuall Sin^e : for the mind being blind by the privation of light doth cafily admit any errors : And the will being now turned from God ^ doth burnc with love of it ftlfe, and evill defires without God,
lO.From Si)^»e thus propagated,there followes alfb^ a pro- pagatio of death,both begun & confummateias well touching (ence as touching lofie, as well corporailat (pirituall, to all the pofterity of Jdam*
II. Through this apodafic of mankind , it comes to'pafle^ that our Faith , whereby now wee believe in God, is not fimplyforlife, but for (alvation. For it is not (ufficient for man being fallen, that God doe fimplygive him life, but it isalfo rcquiredjthat he would give it man being dead m Sinne^ Eph.2.i4 And this was one difference betwcene the qucftion of the rich young man* Mat. 19. 16. What good (hall I doi that I may have eternalllife ? and chat of the Jaylor^ AH 1 6*3o.What muft I doe to be faved ?
Cap. XVII-
JheperJoH of Chriji* 69
Chapter XVIIJ.
Of the Perfon of (^hrift ^ the Meih^or.
aAfter thc^ Full of CMan : it fMowes that wee fee his refioring.
!• ^ I ^HE reftorlng of man is the lifting him up from
I aneftateoffinncanddcathjUntoancftateofgrace,
JL and life.
2. The canfe of this reftoring was the mcrcifnll purpoft of
God. £pkug. According to his free good will which hce
had purpofcd in h(nv(clfe. For there was nothing in man^
which could confer any force to procure this reftoring :
but rather much which made to the contrary, as fin, in which
there was an enmity againft God : which in that refpeft
^ doth commend this love of God towards us. Rom.'y^S.But
God commends his love towards us^in that when we were yec
finners,Chrift died for us.
3 There arc two parts of this reftoring : Redemption, and the application thereof. That is as ic were the firft aft of this reftoring : this as it were the fecond aft. That is as it Were the matter , this as it were the forme of our falva- tion. That is as it were the Sufficiency , this the very Efficiency*
4. Thefe parts are altogether ofoneand the fame latitude.
or the end of redemption is the application of it : and
k prime reafon , rule, and meafure of application is that
«^e gracious Will of God which was the caufe of Redem*
pfcn it fclfc. Eph. I • p. 1 0* He hath made knowne to «s,thc
m^ery of hi^will, according tJ his free good will, which
he lad foreordained in himfelfc, that in the full difpenfati-
on cf thofe times before ordained^he might fummarily gather
together all things in Chrift.
J»l Therefore Redemption is appointed to all and every L K 5 one,
^nc, forwhomitv^aJiiGudsiiuendmcnt obtained : accor- ding to that of Chrlft. Joh%6.yj. Whatlotvertht Father gi- veth mc fliallcomeunto me.
6. Redemption is the bringing of ii^ati into frccdome^ from the bondage otfinne, snd thedevill, b> ihe|aymci tof an equall price, iTttA. |8. Yee know that yee were not redeemed by cormptibic thm^s^as Giver arid gold, but with prccions blood, i c;<>r.6.to. Yeearc bv. tight with a price^and 7. 23 • Yee are bought with a price.
7. For this freed we W2t not primaiily efF fted by power, nor by prayers , ( althouah thefe alio had their force in pcrfeftingthis bufincn^,)'^ui fey the payn^cnt of a juR price.
6. This price feeing if cou d not be paid by man, the helpc of a Mediator was necefi^. y,whti (huuld conc^e betweeoeGod and man 5 making a perfe.>rcconciliati^ ibecw^n" them. I Tim.%.%. #^^/?x 20. 28. The Church ofGod,which heh4^ f^rchaftd by his own blood, i T.m.%^6. The man Corift JefiiSgWho gave hitnfeife a price of our redemption.
f. Now m:h a Mediator is iiot given, for one af5e only, but for yeftcrdayj to day and for evcr. Heh. 13, 8. Jcfee Chrift yeltcrday, to day and is the fame forever :^rc^r/. i|^ 8. Trie Lambe flaine from the found itioa of the World* Al- though he was only nianifeftinthe fulncffc of time. Col. u 2j.Th. 1. 2. I Tr;4.ic. For this Mediation was equally ne- ceiTary in all ages : Al(b it was fuffictent , and e£FcAuall from the begiiining^by vertue of God* decree ^ promife, andac« ceputior.
lo. This Mediator is only Jefiis Chrift. ftx/H/4. la.Nei' ther is there (ajvation in any rther, for among men there/ given no other name under Heaven , by which wee muft \
1 1 In Chrift two things are to be confidered .1 .The fi tnee which he had to pcrforme the worke of redemption. 2. 7« parts of the redemption it felfc.
12. Hi8fitne(Srconfiftsoftwoparts.Thcfirftishisperl>n: the fecond is the offioe,impo(cd upon his perfon.
i^.IntheperfonofChrifl the Mediator two things acta be obferved : the diftinftion,of the two natures,and the perfo-' nail union of them.
Theferfm&fCbriJi. - . 7^
14. ThediftirxS natures arc : the Divine nature, as it is rheleco.id pcrfon of the Deity, and the humane , in all things l:ke to our natures ( excepting finne ^ and the manner of (Iibifting) cyI^iM.23. £ma»ue/,God with us, lohn i. 14. That word was mide flefh, &c. The diftinftioo it (clfebctweenechole two natures rcmaines : becaufechey re- maiiic abfolutely the fame which they were before ^ as well touching thei cffcnct as all thcireflcntiall properties : Hence neither the Djicy in Gfirift with the humanity, nor the hu- manity with the deity is cither changed, or mingledjOr any Way confounded*
15. The perlbnall union , is that whereby the ftcond pcrfonofthe deity did take the humane nature, that it might infcparably fublift in the Um^pcrConfohm.i/^.
id For the iecoad perfon of the deity although it have but one (ubfiftence^yet it hath a twofold way of fubfiftmg: one in the Divine nature fran eternity, another in the humane nature rtfter the incarntiont Rom.9. 5. Of whom is Chriff, as touching the fle(h, who is above all, G^dblefledfor cver^ Amen. Which latter way of fubfifting doth agree to the Son of God, inrcfpeft of the union which he hath with the hu- ^mane nature.
17- This union to the divine pcrfon and nature, doth ad nothing, butacertaine relation : but in the humane nature itraakech a change, whilll by this meanes it is elevated to higheft perfeiftion : for ic is made as it were a proper adjunft of the Divine pcrfon by which it isafllimed : as it were a member of the fame whole G jd man* e-^^^ ^ttUx whereof tir: divine nature is as it were another part : as touching the fiibfiftcnce, it is m^deasit wereancfFeft Angularly upheld by the Divine nature : and aKoitis made as it were a fub- jeft wherein the Divine nature doth efpecially dwell. CoU. 2. ^,
1 8i Wee endeavour to defcribe this union , by many logi- call waycs : becaufe it cannot fufficiently be explained by any one.
1 9* We ufe all thoft terraes wherein the fountaines of con- fent, and unity are containcdj that we may (hew the union to be moftrnfere.
7 2 Tke per Con ofChrifi.
20. Yet wee temper thefcternrics with that limitation, as it were, becaufc this union is myfticalJ,attd ftcret,(e as it may not be plainly cxprcflTed , but oncly (hadowed forth by humane words, and notions.
21. From this union there foUoweth a perfonall commu- nication of properties : which is not a reall transfufion. For then the Divine nature (hould take the properties of the hu- mane, and the humane fhould take the properties of the Divine, and fo the humane (hould be the Divine, and the Divine, the humane,or as well the Divine , as humane (hould ceafe to be* Neither is it a reall donation from which ftould follow, that the humane nature might u(e the Divine proper- ties as its own inftruments. But it is a Communion , or con- curring unto the fame operations 5 fo that they are performed together by each nature , but according to their own diftinft properties.
32. Hence it comes to pafle that all the doings and foffir-
ings ofChrift arc referred properly to his perfon as the proper
Terminum^ bound ofthem : although fome are properly to be
referred to the one,{bme to the other nature, as to their begin-
' ning,and proper refpeftst
13. And hence followcth the Communication of thefe V properties, as touching predication , or attribution, where- \ by the properties of the one nature are attributed either to I the whole perfon , as when Chrift is laid to be dead which is proper to the humane nature , and to have becne in the beginning which is proper to the Divine nature; Or to the other nature, becauft of the perfon, as when Godisfaidto be taken up into glory; I'tim.i. 16. To be crucified^ r Cor. 2.8^ Which doe not properly.agree to the Divine nature,but to the humane. And thole things which are proper to the whole perfon, are properly attributed to cither nature : as when the man Chrift is laid to be the Mediator betwixt God and man. i Tim.2.%* Which doth not agree to Chrift as hec is man,but as he is God and man.
24. But jis that Communion doth properly relpcft the perfon of Chrift^not the natures confidcred in thcmfclves , fo thatcommunicationwhichconfifts in predication doth reft peft God^or man in the concrete,not the Deity, or humanity in the abftraftc 2 5»Thcre-
The office ofChriH^ 75
25. Therefore the conimunicaiion of properties is not mecrcly verball , neither yet is it fo reall that the property of one nature doth pafle in the other as touching the intrinfe- call poflTeflion and ufiirpation.
26. Thofe examples which arc wont to be brougTit ofthoft that thinke the contrary of that communication which is betweenc the matter and the forme , betweene the (bulc and the body^and betweene Iron and the fire^doe neither agree to this miftery, nor prove the pofition it felfe.
27. There were in Chrift twounderftandings rone Divine, whereby he knew all things, lohn 21.17. ^"^ ^^^ other hu- mane, whereby he knew not (bmethings as yet. Marl^^^.^z. Alfo there were two wilk, one divine Luke^. ij. And the other humane^ together alfo with a naturall appetitCj ^hu 26.39. So there is a double prefence of Chrift: but yet the humane prcftncc , can neither be every where, nor in many places at once*
28.Becau(eGodinChri^,God-man , hath reftored life to uSjtherefore our Faith is carried 0 wards Chrift,and by Chrift toward God »
Chapter XIX.
of the office cf Chrijh
Thm farre of the ferfen of J^hrijl ^ Us office fdltmes.
I. r I »HE Office ofehrift,is that which he undcrtookc,
I that he might qbtainc falvation for men : i Tim. u
JL 15. This is a fiirc (aying, and worthy of all ac-
ccpution : That Jdus Chrift came into {he World to ftv«
Sinner?.
2. For tho(e that denie that the proper end propounded by God and Chrift in this miftery , was the falvation of men, they deprive God and Chrift of their honour , and men of their comfort*
-L 3.1n
The office of Chri ft.
3,Ih it two things arc to be confidcrcd* The calling to this ofBce,anc[ the office it (e\k.Hcb.^.^^^'y^6.NonG takes this honor to him feifcjbut he that is called of God, as was jd^cn : So al(bChrift,&c*
:4.The calling is an a&ionofGodjefpccially of the Father, whereby^a fpeciall covenant being made, he ordained his Son to this office*
5.This covenant is exprcflcd 5 //^j*53.io, ThatifChrift wojld make himfclfe a facrifice for fin , then he fhould fee his feed.he (hould prolong his dayes, and the delight of the Lord fhoiild profper by him.
6^ This calling therefore containes in it ftlfe. Chuffng, fore-ordiinipg^and fending. Jfay 42.1. Mine cieft. i Per^r. 20. Which was fore-knowne before the foundation , of the World, Iclm 3, 17. God hath fent his Sonne into the World, Itis called in Scriptares Icaling. ^tfiS?;* 6.27. San<Sification, iuhr} ic.36.Anointing.//i^ 61.1* PjaL^^.S^Helf.i. 9, And a givingjM.S.i^*
7. Chiifmgjtefpefts the end ; fore-ordaining the meanesj fending, the execution it felfej of meere grace 5 without any condition forefeene , cither in men ^ or in Chrift him- felfe.
8. All things which Chrift either did or fuffercd , even as touching all circumftances were foredetermined, Lpikf 22«22. The Sonne ot man goeth as it is appointed^ A^s 4. 28* Th t they might doc all things whatfoever thy hand,and thy coun ell had before determined to be done,
9. Belt this calling was not inftituted in an ordinary man- ' iier , but confirmed wich a folemne oath, to confirmc the excellency and eternity ofit. Tfa/me iicj:. Uch^^^J^* & 7. 24. ' ^ ' ^'
10. 1 he office it (eife to which Chrift was called is three- fold : Of a Prophetjof a Prieft, of a King.
I i.Thisnliiiiber,and order of offices, is (hewed : Firftby mens necefficyjgrecvoufly labouring under ignorance, aTicna- tionfrom God ^ and difability to retnrne to him : the^rft of which is healed by the Prophecy of Chrift, the fecond by his Pi'ieft- hood, the third by his Kingdome.
12. Secondly , the^ order of conferring falvation doth
{hew
V:
the office ofChrid. 7 j
(hew this number alfo which ought firft to be unfolded, then obtaincd,and then afterward applied 5 the firft of which is the part of a Prophet ^ the fecond of a Prieft and the third of a King.
13. Thirdly,thc fame order alfo appeareth by the fbleinne manner of executing it, whereby Chnft did firit teach c- thers, declaring the Will of God unto them ; then hee did offer hinnfelfe ; and afterward hee did enter into bis Kingdome.
1 4. The prophecy of Chrift is that whereby he hath per- feftly revealed the whole Will of God that bringeth falvati- on: whence hee i^in Scripture called not oncly a Prophdt. BcHt.i^A'^. A^s 5.22^ And a Doftor, CMat^i^.j. Th^ Apoftle of our profeffion. HeL^a. And the Angell of the covenant* Afa/ach* ^. u Butalibthevery wifdomc of God. I Or.1.24. And the treafureof wifdome and undcrftanding,
I 5. This prophecy was in Chrift as in the principall caufe .• in others whathcrangells, or men as inhisinftrun)entSji Pet. 1. 1 !• The Prophets did fearch what or what manner of time the foretelling fpirit of Chrift which was in them 5 (hould decline, &c. And 3. i5?.By which going to the fpirits which ;tre in prifon 5 he preached. It was in Chrift by way of ha- bit fo that he might when he pleafcdj reveale all thefecrcts of God. Butinothersby way ofa^ftj and flaftiing or coruf- .cation fo that they icould not exercife prophede but at cer- taine times when he pleafed./e^r^w. ^i.y, After tendayes came the Lord to /^r^w?;. > '
16. That he might be fuch a prophet^ it was nccefTary that he (hould be God 3 y^/?^ 1.18.&3.13. And wichall alfo, that hclhouidbeman, AEls ^.12. Compared with Df^r. 18. 15^ Eornnlcfle he had beene God, he (hould neither have per'- feftly underftood the Will of God. i,C^r.2. i !• id/Neither had he been able to reveale it throughout all ages t unleflc he hfcd been man,he could not fittly have unfolded it in his own per foti unto men* Hebjui.
' ly.Thepriefthoodof Chrift is that whereby he hath pur- ged by facrifice the fins ofraeB, and obtained the favour of Godforthem.C(?/.i,2o.&.22* 2Cor.y\^,Rom.%.\o. m
:. L 2 iS.This
7^ The Office ofChrifi.
iSr This priefthood was not legill j or temporary ^ but ^ccorAln^ioihtotAi^ Ok AfAchifcd-^ck. Heb.j.ij. Not by a carnall Commandernciic biic by the pow^r ot an cndleffe life. IbiL Ver. i6. Not by an order that it weakeandlame, but ftable, and perfeft. I^'^* Ver^. 1 8. & i g. Not for a time, butforc'/cr. IhU. V^rfe 24, Finally admitting no (ucccfTor or Vicar, but perpetiiali , andproper toGhriftj and of him that cverlivethk Ibid. Verf.2^^.2^^
19. InthisofficeChrift himfelfe was tbePricft, Sacrifice, and Altar 5 hcc was Pried according toboth natures. Ueb. 5.6. He was a Sacrifice, moft properly according to his hu- riSane nature : whence in the scriptures this is wont to be attributed not only to iht perfon ofChrift^but tohlsbody. Hebu\2.\:^i \Pcr.2.i^. ^oLi.t2. Tohisblood, C<?/.i.20. And to his Soule, iraj 53. ic. MAt.20.28. Yet the chicfe force whereby this facrifice was made cfFcduall did depend upon the nature of God ^ namely that the Sonne of God did ofFerh?mrelfcforus./^(5?/2o*28* ^^w.S 3. He was the Altar properly according to his Divine nature. Hebr.g.i^.ic. ijw 1-0,11.1 5* For it is belonging to the Altar to (anftifie that which is offered upon it 5 and fb it ought to be of greater dig*- nicy then the facrifice it fclfe. Mat. 2^. ly. But Chrift by his divine nature did in a cectaine manner faniVifiehimftlfe ac- cording to his hamane nature. M/; 17* 19.
20. Therefore it doth hence alfo appeare^howncceflary it was that Chrift the Mediator ^ (hould be both God and man : for unleffe he had been man y he had not been a fit ft- crifice : and unleflfe he had been God , thai facrifice had not • been of (ufiicient vcrtue.
21. The Kingdome, of Chrift is that whereby he doth dif- pence and adminifter all things with power and authority, whichpertainctothefalvationofman. ?/#«/.2.6. Dan.2.j^^
22. The properties of thisKingdomeare.Firft,Thatitis univerfall. i. Inrefpcdof allagcs, Mat.12.^^.^^^^. 2 In rc{pe6lofallkind of men. "2)^^.7. 14. R^'z/.i7.i4^ 3. InreA pcft alfo of all Creatures , as they doc in any fort pertaine to the furthering , or beautifying of mens (alvatiom Evh. i.2i»fta;
22. Si!
The office of Chriji: 77
ij.Secondly^that it is over the very foules^and confciences Q^mtn.Rom. 14.17.
2^» Thirdly 3 that it difpenlctb life and death cternall. Fuv. I . ! 8.
25. Fourthly , that it is eternal!. Z)^;;.2 44.& 7.4,
26. Fifthly, that it brings greateft peace 5 and {.ei fed feli- city to thofc , that arc heircs of ic I fay 9. 6. Eph. 2. 16^
27. Hence this Kingdome in the Scriptures is every where called the Kuigdome of God', the^ kingdome of peace, and glory, in the places above cited rand the Kingdomeof 1 ghc and glory jthe Kingdome of Heaven, and the world to come.
2 8, And hence alfo it appeareth how neceffary it was that Chrlft the Mediator (hould be G^d , and man : for unlefTe he had bin God^he conld not be the Ipirituall King of our (oules, dilpenfing life and death cternall . and unleffe hee had been man he could not have been anhead of the fame kinde with bis body-
29. Chrift in all his offices had types :Iln the prophetic call office he had meo alfo fo (iibordinate to himfclfcthat they alfo wcreralled prophets : but his Priefthood and king- dome doe not admit (uch a fubordination : neither was there ever any by office a fpirituall Pried or King befide Chrift alone.
30.Thcrcafonorthe difference is , bccaufe that the de- claration of the will of God unto men, which is the office of a Prophet may in fome manner be performed by a mccrc man : but purging of (innes by facrifice before God which is the duty of a prieftjand government over the foules and con- (ciences of men^which is the part of a King 5 cantiot at all be done by a mccre man.
31 .The Kings of the nations, are not properly (iibordinate toChrift in their authority jbut unto Godr
L 3 Gap^XX.
78 ofSdthfiUiott*
Chapter XX.
Of SatisfaBiofi.
.j^rTT^Here be two parts of redemption : the humiliation I of Chrift as our Mediator, and his exaltation. X^ 2. Hiimiliacion is that whereby he is (ubjcft cc the juftice /&£ God ^ to pcrforme all thoft things which were required to the redemption of man. PhiL 2.8. Being found in fliape as a man , he humbled himfelfc and became 6* bedicnt unco death.
3. This humiliation was not properly of the Divine na* turc or perfon 5 confidered in it felfe , but of the Media,tor God-man.
4. Therefore the taking of the humane mturejConfidered fimply & in it fclfe is not a part of this humiliation :becau(e it was the aftipn of God only : but that condition of a fcrvant, which did accompany the taking of the Divine nature ^ w?s the prime 2|nd proper reafon of the humiliation ^ Yet in re- ^ fpeftof this condition^by a relation redounding from thence, the Divine perfon is rightly faid to be of no reputa- tion. ThiUi.j. Bccaufeitdid exift in that forme , which for a time Was void of all glory and Divine Majefty :jfor the Divine Majeity did fupprcfle and hide it (elfethroughqiit all that fpace of humiliacion ; that it did not conftantly exer- cifc that diguity which did afterward appeare in the ex- altation^ rj.iu/i twi. '\y.\C ^ . . . .
: 5. Theefrf^fthistemiliationisfatisfaSionandrneric. 6* It is called fatisfaftion ♦ as it is ordered to the honouj: of God by a ^crtainc rccompeace for the injury done to him byourfinne?. /f(5^.3,2 ?• Whom God, hath fct forth tobea reconciliation by his blood to fhew this rightcouincfic. This is (hewed in all thole places of Scripture ivherein Chrift is (aid to be dead for us 5 for that effidency is fct forth in this phraife. which cannot be attributed to Taul^^ or Teter in their deathj iCor.ii^* Which takes away condemnation.
SatUfaUion ofchriji. 79'
/?^w.8.34.Whkh finally brings with it reconciliation tofal-
vation./?^»^.5 -^o-
7.1t is the fame alfo which is fignificd where it is faid 5 he was made finnc for u?. i(^or.\. 21. For he could no other way be made nnne then either by inward pollution ^ or out- ward reputation : but he was mod ofall free from pollution: neither did the imputationoffinany other way agree to him then that hce might for us undergoe the punifhracnt due tofinne.
8. In the fame rcfpeiflit is faid thathe bore our iniquities, Ifnj. 53. 4. Neither doth that phraife fignifie a bearing of patience : for by bearing he toofce away the fins of the world. John 1. 19 Ndther doth it only de<:Iare a power of taking a-' way fins : for he bore our fins in his body upon the Croffc. I Tet.2 34.
9. The like force is of that forme he paid the price of re- demption for U5. Mat. 20. 28. For neither is there a mecre delivering fet forth by that phraife, noreveryineanesofit; becaufe the pcice it (elte is nonfiinated , and it is intimated to be of the like common rcfpcft withthepaimcntoffilveror gold for vendible merchandize. I'Tet.i. 18. Andtheappli- cation of this price it alfoadded, f/^^.9,13,14,15. Blood fprinkling thofe that areuncleane. And 10 22. Our hearts purged by fprinkling from an cvill confciencc* So that Chrift himfclfe is therefore a Mediator becaufe he hath given him- felfe a price of redemption^ i Tim. 1%'ys 6. And wc are there- fore made partaker of that redemption, bccauft Chrift hath given himfelfe for us, GaL2.2C» And we believein him. hht iLi2.Andby himinGodji T<ff.i-. 2ii
10. Inthei farric fence alfo he is called an offering and (a- orifice for cur finnes. Efh.^,7* He gave himfelfe for us an of- fering and facrificc of afwcet fmelling favour to God. For he was (b triK and proper a f acrifice for finnc , that all other facrifices which went before^were but fhadowes of this : and after this is finifhedit is neither ncedfulJ, nor lawfull to ofitr any 6lher*He'^. 1(J,12*I4.
II. But this whole myftery depends upon this , that Chrift is made fuch a Mediator^as that he is alfo a fiirety; Hehiy.22. And the xowimon roote of thofe that are to be
rtdccmed^
Wo SathfaUion ofChrijl^
rcdecniedjas^c:/^^^? was of chofc that are creatcd,and loft. Rcm^ 5. 1 65I 7,18, 1 9. 1 ^tfr.i5.22.
1 2.1n the fame humiliation of Chrift thtrc was alfo^ merit, as it is ordered to our benefit J or to obcainc feme good for us in the way of reward. This is (hewed in all thofc places of Scripture wherein he is faid by his obedience to have pro- cured rightcoufncfle form. Ronr.^.i^. Many are made righte- ous ; to procure the favour of God for us. Rsrr.^. 1 o. We have been reconciled to God by the death of his Sonne ; and to procure life eternall for us» RonfA2^. Life eternall by Jcfiis Chrift.
13. The merit and fatisfafiion of Chrift dtfFernot in the thing it felfe , fo as they ftiould be Cought for in fundry and different operations ; but they ought J n a divcrfe way to be acknowledged in one and the fome obedience.
14. Neither ought any part of that obedience which is foundin the humiliation ofChrift^to be excluded from that dignity and u(co
i5^.6ut the exaltation of Chrift^although it be an eflentiall part of his mediation^ yet it doth not pertaine to his merir^or iatisfa£tion.
I d. This Satisfaftion as touching the (ubftancc of thc^^ thing was perfeft , in rigour of juftice; yetitpreliippoleth^V grace , whereby Chrift was called to performe this worke^ and whereby it being performed , it was accepted in our name and for our good.* Laftly^ whereby that is performed by covenant rewarding which was required in this Satisfafti- on. John 3.16. So God loved the world that hee gave his only begotten Sonne. /?(?;». 3. 24. We are juftified freely by his grace.,through the redemption made in Jefos Chrift. & 5. 1 5. The grace ofGod,and gift by grace, which is of that one man Jefus Chrift^
17. Hence greateft juftice^ and greateft gracc^are together tnanifefted,andworke in mans redemption. Rom. $. 17. They receive abundance of grace, and the gift of righteoufncflc, Co that all the fruit of this Satisfaftion arc rightly toge- ther called the fruits and effefiks of the grace and mcrcie of God.
iS. This Satisfadion had worth (ufficient • and in Come
teCpcGt
0ftheLifcofChri!i: 8j
rcfpcft infinite : Firftjromthepcrfonof him that did offtr, who was God : Secondly, from the dignity and cxcellcnqf ofthe thing offered, for he offered him felfe God and man* Thirdly, trom the manner of offering , in which there was a cert<iinc divine pcrfeftion i by ttaCon of the jperfonall Union.
19. For as the grcatneflc of the injury growes from the dig- nity of the pcrfon offended, bccaufe there the worth of the offended perfon is hart : fo the worth of him that makes facisfaftion doth grow from the dignity of him that makes Satisfaftion, bccaufc here the yeelding ofhonour is looked unto,which depends upon the dignity of him that yeelds the honour! ft :i:" -re* ^ :. ;» ^^ /i.i ' 's
ao.AIfo in (atisfaftion, not the aft only or (uffcring, but alfo the perfon it fclfe which doth or (iiffcreth is^voluntari- ly (ubjefted to the obedience of him to whom that honour is yeelded, alfo the manner of working doth alwayes flow from him that worketh with proportion. *
21. Where this alfo is to be obftrved^that a (ubftantiall dig- nity fuch as was in Ghrift , doth more properly confer to the dignity of the work, then an accidentary dignity/uch as is in ' fomemen.
%%. Fromthisdignity ofebeperibnitcomestopaflfe, that the (adsfaftion of Ghrift, was fufficient as touching the fub- ftance:'aadfuperabundant as touching cetcaine circumftan*" cet which did not at all agree to Ghrift.
Chapter XXl.
of the Life of Chrift being humbled.
t.¥ I 'Hcparts of Ghrifts humiliation aretworhisLifCj and Death.
Tl -■
^. Of his Life there are two parts :thefirftin hi» Gonception and Birth : the fecond after hee was Borne.
M 5. Unto
Ofthe Life ofchrifi. ^ ^
3, Unto his copecpticn there were two principles that did \y, orkc together pne aftivc^ and another palTnre* * 4. The Pailivc was the blelied K/V^i^ Utfarj : which is called a paflive principle, not becaufe (he did nothing unto the bringing forth of Chrift, but becaufe (he did nothing of her felfe^but that (he did adminiftcr that matter of which thefle{hofChrift\;7as formed. Neither yet could ftie admi- nifter it immediacy fit, ( for (he had no pure matter j but it was made fit by a certaine fupernaturall preparation , and lancflification. Z^i'.i.35. Becaufe that which fhall be borne of thee is holy 3 yet Chrift was truly and really the Sonne olMary^^nd the feed ofthe Woman promifed from the be^ ginning.Neithcr are there therefore two Son-ftiips in Chrift really diftinft , or two fonnes joyncd together 5 for that tcmporall Son-Qiip , whereby he is referred to his Mother, was a refpedl of reafon only. Indeed the humane nature of thrift had a reall relation to Mary ^ as to a caufe , but the Son-fhip doth no way agcec to the naoire , but to the perfon only : yet there is that relation of the humane nature to the pcr^n^andofiliiir; to that nature, that it may be truly and rightly laid , Marj was the Mother of God#
5. The aftive principle of this conception was not a mm (whence^ Welled cJtfigry was a Mother and Virgin to- gether. Mit:*i.2^. Ifayy.14. ) But the holy Spirit. Neither yctcao Chrift he calkd the Stoonc ofthe holy Spirit , no not in as much as he is maQ ^ jfbras he is oian, neither is he of the fame nature with the holy Spirit , neither doth it agree to a nature 3 but to a perioa to iindergoe -the rcfpeft of a Sbnncci
6. In the firft inftaat of this conception , Chrift received according to his humane nature^fulneffe of all grace^as touch-* liig the firft ad. J^/?^i.i4* Fallofgrace^ and truth. Lhc.2. 4O0 He was filled with wifdome , yet to as that it might bee increa&d as touching the (econd a£ts , and by fpreading forth to new ob^s, Lffk? 2« 25. Hee gjfewin Wifdome. .|
7. Hence Chrift^waa indeed enriched Mtir blefleaneflc, from the very bftant of ht« conception^ but Co as that ^ as travellers doe^he proceeded in it^untill he came to higheft ex- altation^ St In
OftbeLifeofChrifi. g^
8. In the birth of Chrift there was humility of grcatcft po- verty with an atteftation of gratcft glory : that both na- tures, and both parts of mediation , might be declared irora the beginning.
9. All the earthly things which did belong to the birth of Chrift were moft humble : But the Angels and Starrca of Heaven did declare that glory wherewith all kinds of men, Shepheards, wifenenj Herod^ and the Priefti with aH the people were moved. Z^r. It 18. J[/^r.2.a,3.
10. By reafon of this birch he was according to the flefli the Sonne of the P^tfrrVcA^i' of all the world, yet fpecially he was that feed oi^hraham^m whom all Nations (hould be blefled 5 and that Sonne of David who was to pofleflc a Kingdomc^not of this,but of another for ever. Johni^. 36, My Kingdome is not oft his world. Lhc.i.^^. And he fhall raigne in the houfeof /^^<^^ for ever^ and of bis kingdom there ihailbenoend«
11. The time, place , and the like circumftanccs, ac^ cormpany ing his Birth did make the fame truthmanifcft.
12. After the birth of Chrift was his life* ftivate and publique. -• .'•^^hr, -M ^•'» ^% r:
13. He lived a private life before a publike.becaufc the con- dition of man did fo require, to which he had f»b)edled him- fdfe, becaufetheLawofGodhadfodetermined, and foal- fo the infirmity of man did require that by degrees the Sunne ofrighteoufneiTeftiould appcare unto tl^m, and thatt^they^ (hould be lead as it were by the hand from every impcrfeflk thing to that which is perfcfl:.
i4.In his private life, there was his infancy and fobjeftion CO his parents*
1 5.1n his infancy there was his. i. Circumciiion and offer- ing. 2.His flight unto JE/jpfj and returning thence.
^6. Chrift was circumcifed andoflfered, becanfe he did {\hysiik himfelfe not only to the eternall and morall Law^ but alfo to the CcremonialI,and every Law of God.
17. Thofc ceremonial! obfervations ^ were fo many ccHi*' feffions of finnc. Therefore Chrift who was madefin iov u«i was fitly made conformable to them.
i8. Alfo they were certaine outward meanes belonging
M2 ' to
OftkLffe^fChrift. to ravine worfhip : thire^fope Chrift ebftrwd thcm^thathe might fulfill all rightcoUfneflTc.
1 9. L^ftly 3 they were certainc types fhadowing forth Chiiit : now that he might fulfill thofc, and by this meanes fanftific the fame,he would apply them to himlelfc.
20f Circumcifion was the;Seale of the Covenant of God.
21. Offering was a prefcnting and dedicating the firft born unto God : therefore Chrift was fitly both circumcifed a;nd offered, becaufe hee was to confirme chat faving Co- vetoant by his blood, and among the firft borne , hee was oncly perfeftly holy to Godj of whom all others were on- ly types.
2 X His flight Into JE/j/>f ,and his remrnethence,was,i. That he might fhcw from the beginning of hii agc^ that ke was borne to undergo^ ttiiftry. 2, That according to the condition to which he had fubmitted hira(elfe,fae might ipfoYide for his life attcr the manner of men#3.That he might withal (hew,thal he wac the manjthat (hould bring us out of Ipirituall £fjpt in^ Cothe promifed Land.
23. In his fubjeftion to his parents which pertaincth to thefift precept of the Decalogue , he did fhcw that he was lubje(ft to the whole morall Law. i . Becaufe there is the (amc rcafon of one precept* as of all. 2. Becaufe there is no part of morall obedience from which Chrift the Lord of Hea- ven and Earth might (eem to be more free^then from fiibjefti-
O»tomen. . -^ -'vf^ );;-•:= :.; ..■'■:■ - ^-'^^lijyi\jiU
24. Although that this legall obedience Was required of Ghrift now made man by right, of Creation , yet becaufe he wai made man^not for himfclfc,bat for us, it was a part of that Homiliation^tisfacf^oi^ andimecii^whidvGod required, and accepted of him for us* h > . 1^^ "L f j in: i^> r 'li,5 •orti i ' 25« In this (ubjeftion thcfe two things are to be obser- ved* The exception which hee did fuffer ^ and the cffcft which it did bring forth*
26m The exception was the disputation which he hadwith theScribeSjWhen he was b«c twelve yearcs oidf
27. This difputation was a foregoing tcftimony, of thai publick calling whereby he was ordained and (enttabea roafter and uacher oilfrAd^ ^8. Tf
1
OftheLifiofChriJt. 85
2*. Ic was alfo to teach , that that knowledge and wifcdome wherewith Chrift was endued^ was not gotten, by progrcflc of time , but conferred or infufed of God from the beginning.
29. ThcefFcdlofthls ftibjeftion was his labouring with his hands, that is, an enduring of that cune of ours, where- by it comes to paflc that we eat our bread with that labour inthefweatofthe face.
30. Hi' publique life is that whereby he openly manifefted himfclfe to be the Mcjfias. In this life, there was^ i. Thecn- terance. 2. The progrefle. 3* The conclufion.
31. Unto the entrance percaines his Baptiime and Ten- Cation*
32. The BaptiCne of Chrift was his publick inauguration to the publick performance of his office : therefore in it , the three offices of Chrift are affirmed^an J coafirmed.
3> They are affirmed by the teftimony ofthe father pub - lickcly pronouncing that Jefiis Chrift is his Sonne 5 and fo that he is appointed a King by him^ even that King in whojn he is well pleafed, that is, achiefe Prieft^ who by his in- terceffion (hould take away the (ins of the World, and a chiefe Prophcto'L^^^5,i7.& J7.3,Thisismy Sonne in whom I am well pleafed^heare him.
34. The fame offices are confirmed by fignes : namely , by opening of Heaven, defcending of the holy Spirit under the bodily ftiape of a Dove ^ rcftmg upon Chriftj and an audible voycc fent downe from HeaveUjWhereby the teftiniony of the Father was Hgnified.
35. They were alfo confirmed by the teftimony oijoh>2 who Wis appointed J for a witneflc , preacher, and forerun- ner of Chnftj and being certified of Chrift partly by the revelation ot the Spirit^^nd partly by thoie fignes before men- tionei.he did teftihc of him before otht r s.
36. MoieoverbytheBaptifmc of Chrift^ our Baptifmc was confirmed, andianftified : and wichall the perfon is de- clared towhom Baptifme doth (b adhere 5 that all the force of it is to be foiight for in him.
^^T Chrift was tempted^that he might fhcw that be was mucn ftronger then the ^xHzy^dam^ and that he could alfo
M 3 over-
OftheLifi ofChrid.
overcome tentationsiand alfohclpe us with a fellow-fccRng. 38. The progrefle of his publicke life was inpoYcrty and laboitr.
5p,The poverty of Chtift was without a Hngular vow, aiid without bcggery.
40. The labour ofChrift was in travailing through divers Countries , in watchings , and in grcatcft intention of all his ftrcpgch to doe good.
4i.x.This publique life of Ghrift was performed in preach- ing 5 and working miracles 5 unto the preaching ofChrift was alwayes joynedg in refpeft of himftlfc^ grace and au- thority* Inrefpcft of others either opening, or hardening of heart.
42*Thc objeft of bis preaching was properly the GofpcU, or Kingdome of Heaveni4a1?rf #1. 1 4. Preaching the Gcrfpcli of the Kingdome of God.
43 The end of his miracles was.i Todemonftrate thepcr- fon of Chrift.2. To confirme his doftfinCf 5. To jfignific hit fpirituall operations. '
44.Ghrift wrought miracles, in the Angis, in mcnjin brute CrcatureSj^ in things without life : in Heaven, in Earth Jn the Aire , and in the Sea : in things corporeal!, and fpirituall : that he might (hew, hi? univer(all and Divine power to be ofcquali force in every kind of thing.
45.The conclufion of the lifcof Ghrift was in the very pre- paration to death.
46. His preparation to death was in his inftrufting his Difcip es and confortiDg them.
47. I his inftruftlon and confolation was partly exercifed in his transfiguration. Z.»f 49.3 1. Mo/ts and S/ioi appearing in glory did tell of his departure. And by the fc Sacraments which lookc to the death of Ghrift by a certaine (peciall rc- (peft^nanlely the paflcoverjand flipper of the Lord ; partly in cxample^M;^ i^a'y. I have given you example, that as I hare done tOjyou/oalfoftiould ye doc: partly in his laft ScrmoDj John 14.& 1 5& id.and partly in his ^x^ytr. lohn 17.
Gap. XXfL
of the Death efChrifi. 87
Chapter XXIL
OftheDenthofChrin.
I. f I 'He Death of Chrift is the lafl aft of his bnmiliation,
I whereby he did undergoe , extreme ^ horrible, and
X. greateft paines for the (ins of men.
2jt was an aft of Chrift 5 and not a mcere fiifFering ,be-
caufe he did of purpofe dilpofe himfelfc to undergoe and
fiiftaine it. lolon i o i ij am that good fliepheard : the good
(bepheard layes downc his Ji(e for his ftiecpe Verfi 1 1 No
man uketh it from me, but I lay it downc by my ielfe : by
ihcrafl:iereaibn aifo It was voluntary, not compelled. And
out ofpower^not out of infirmity only : out of obedience to
his Fatherland love to us,not oat of his owne guilt or defert :
unto fatisfaftion by overcomming , not to perdition by
-yeelding.
3. It did containe greateft puai&ments : becauft it did equaJi all that mifcry which the finnes of men did dcftrve. Hence is that plenty of words & phrafeSj by which this death is let forth in Scriptures. For it is not fiaiply called a death, but alfo a cutting oiF , a caftmg away , a treading under feet^a curfe^an heaping up of forrowes,and fiich like* Ifay.'^'i* PfaL2Z.
* 4. But it did (b containe thcfe punifhments , that the continuance of them, and holding under, and fuch like cir- cumftancex, which accompany the puniftiments of the fins of all the damned , were removed fromthisdeath.«>^/?j2. 24. It could not be that he could be held under by death, TheTea(bnisfirftbccaufcfuchcircumftances as tbefe arc not oftheeflenceof the puniftiment it felfc : but adjunfts fol- lowing and accompanying that puniftiment in thofe who can- net fo fuflfer punimment^ thai by fcffering they ftiould (aiii^ fie. Secondly, becaufe there was in Chrift ^ bothworthi- ncfle> and power to overcoooc as itwercby thkmcanesjthe
puniftiment
of theDeahofChriji.
punifiimcnt impofed. iC<?r.i5.54 57.Dcathi$fwaIIowcclup m viftory.Thankes be givcB to God who hath given us viftory by our Lord Jcfws Chrift.
5. But becaufc there wa^ in this death the cotjfummation of all humiliation , whereof that alfo was the far grcatcft part : hence often in Scriptures by a Syncchdochc df the mem- ber, the death it felfe of Chrift is put for all that fatisfaftion which is contaioed in his whole humiliation.
6. Thefe limkations being had ^ this death of Chrift was the fame in kind and proportion with that death which in juftice was due to the fins of men reprcfenting the very fame degrecSimembcrs^and kinds*
7. The beginning of the fpirituall death of Chrift in mat- ter of loffc, was the loofing of that .oy and delight, which the enjoyment of God , and fulnefle of giace was wont to bring. But he did loofe this fpirituall joy , not as touching the principle and habit of ic^ but as to the ad and fence of if*
8. The beginning of fpiritmll death in matter of fence, was the tafting of the wrath of God , and a ccrtainc (ubjefti- on to the power of darkenefle- But that wrath of God was moft properly that Cup which was given to Chrift to be Dtunkc.Mat.26.^9. My Father, it it be poffible , let thii Cup paflefromme*
5>. But the object of this anger was Chrift ^not abfblutly, but only as touching the puniflimcnt which is brought by this anger ,which he as our furety did undergoc.
I o. That fubjcftion to the power of darkeneffe was noc to bondage ^ but to vexalion, which Chrift did fcele in his mind.
ii.From theft the foule of Chrift was afFeSed with forrow, gxiefe^fearcjand horror,in an agony. Mat. 26.^9. John 12.27. Heh^^.j.Lfic.2 2.24.
I2.1n this manner was the (bule of Chrift afFefted not on- ly in that part which (bme call the inferior, but alfo in the fupcrior part / not only nor chiefly out of a fellow-feeling which ic had with the body , but properly and immediatly : nor chiefly out of compaffion which it had in refpeft of o- thers, but out of a proper fuffcring^ which it didundcrgoc
io
of the Death ofChriHi 89
in QUr^iamc. Laftly,not out of an horror of tcmporaJl death, which many of Chrifts (ervant^ alfo have by his power over* comc,but ouc of a cercaine fence of a (upernaturall and Ipiri* Uidl death.
13* Thercwcre two cfFcfts of this agony. Firft, a vehe- ment deprecation (hewing a mind aliunilhcd and a nature flying from the bitterneire of death , yet under condition, and with fubjeftion to his Fathers will. Ma>c. 14. 35. He prayed that if it might 'be that houre might p?ffe from him. Iohn^i2.2j. My foule is troubled ^ and what (h.ill I fay ? Fa- ther keepe me from this houre : but therefore came I untc this houre. Secondly, a watery fweat having clutters of blood mixed with it dropping downeto the ground, Luc.ir.^^ Being in an agony he prayed moFe earneftly. And hii iweat was like drops of blood falling downe to the ground.
^^ In this beginning of fpiriruali death there was a cer- taine moderation , and mitigation 5 that in the meane while there might be place for thole duties which were to be fini- {hedbefore,hisdeath,namelyprayer85 conferences, admoni- tions, anlweres.
1 5.This moderation was inward or outward. . 16. The inward was by fpaces of time upon the flacking of the prcflure and vexation which he did feele in his ioule. Hence in his underflanding he did attend unto the courft of his ofiicc undertaken , to the glory that would thence arife to his Father , and to himfelfe, and to the falvation of thoft whom his Father had given to him. In his will alfo hee did chufe and enibrace all the miferies of death to obtainc thole ends.
. 17. The outward mitigation of this death was by an An- gcll who did ftrengthen him in talking withhim. L/rr*22. 43. And appeared to him an Angell from Heaven comfort- ing him.
1?. There was no inward beginning of the bodily death of Chrift befidcs that natural! mortality and weakening which the outward force did bring.
ip.The externall beginning was manifoldjboth in matter of loflcjand matter of ftnce.
20t In matter of IqAc , he was rejcfted of his own people, N counted
of the Death efchrift. counted worfe then a nwrthcrec , forfaken of his moft in- ward DifciplcSj denicdjand betrayed of aU kind of men > c(^ pecially of the chiefe ones , and thofc who were counted the more wife, he was called a mad man> a deceiver , ablafphc- nier, one having a dcvill ^a great man and invader of another mans kingdome,he was ftripped of his garments, and deftitute ofneceflTity food.
2 i.Intnaitec offence there was.Firft^fhamcfcjll apprehend- ing. Secondly , a violent takins; away ; injuft judgements, both Eccleliafticall, and civiil. Fourthly, in working^whip- ping^and crucifying,with reproches^ and injuries of all kinds joyned with them. Yec there was fome mitigation of this death. Firft,by manifeftationof the Divine Ma jefty , to the working of certaine miracles : as in cafting the Souldiers downe to the ground with his (ighc and voyce, and inheal- itig the earc oiMalchtis. Secondly , by operation of the Di- vine providence, whereby it came to paffe^ that he was jufti- ficd by the Judge, before he wascondcmned.2W^r.29.24. lam innoctnt ^fthe blood of thisjnfi man.
II* The confummation of the Death of Chrift was in the highcft degree of the punifhment appointed : where is to be coilidered. The death ic felfe , and the continuance of it.
23,TheconfummatIonofrpiritnall death in matter of lofle, waSjthatforfaking of the Father whereby he was deprived of all fence of confolation. 0^^.27.46* LMjGoi^ mjGodi^hy hafi ^hou forfdks*^ me?
24*Theconrummation of the death ot Ghrift in matter of fencewasthecurftj whereby he did endure the full fenfe of Gods judgement upon mans finne. G^Aj.ij, He was made a curft for us* The hanging on the Croffe was not a caufe and reafon of this cur(e,but a figne and (ymbolc oiiijhid.
25« The confummation of bodily death was in the brea-- thing out of his foule with grcatcft torment, andpaineof the body.
26. In this death there was a feparation made ofthefonle from the body 5 buc the union of both did remaine with the Divine nature, fo that a diflblution of the perfon did not fellow-
37, Thif
Oftk^xaUationofchriJi. pi
27*This death of Chrift was true , not feigned : it was na- turalljor from caufcs naturally working to bring it^not (uper* natural! ; it was voluntary^noc altogether compeHed 5 yet it was violent 9 not of inward principles : It was alfo in a cer« tainc manner fupcrnaturall , and miraculous, becaufc Chrift did kccpe his life, and ftrength fo long at he would^and when he woulcl.,hclayd itdown,M// 10. 1 8,
28. The continuance of this death was, inrcfpeftof the ftate of ioweft humiliation , not in refpe(ft of the puniftiment of affltftion,for that whichChrift (aid^ it is finiftied, is under* flood of tbo(e punifhmcnt?.
2 p.Thc continuance wa5 the remaining under the domini- on of death by the (pace of three dayes , ji^s 2. 24* This ftate is wont properly to bee let forth by defccndirtg in- to Hell,
^o.Chrift being buried three dayes, was a witneflTc and cci*-* taine rcprefentation of this ftatc#
G HAPTER XXIII.
Of the Exaltation of ^hrifi*
j,rTn»He Exaltation of Chrift is that whereby hce did I glorioufly triumph over his and our enemies. Lnc. X 24. 26. Ought not Chriil to have fuffcred thefc things, and fo to enter into glory ? Eph.^^S. When he afccn- ded up on high, hcled captivity capttve.Ci?/. 2.1 5. He hath (polled principalities and powers , and hath made ajfliewof them openly ^and hath triumphed over them in it*
t. He overcame death by enduring it, finne by fatisfying, the Dcvill by fpoiling him , or taking the prey out of his hands*
3. The perfeftion and manifeftation of this viftory is in his Exaltation. Therefore although there was a virtuall tri- umph, and triumph of merit in his death, and in the Croflc, in which Chrift is faid to be exalted, or extolled^ Iffhf 3. 14* Not in iituation and place only^ but alio in v^me^md merit :
N 2 yet
of the Exaltation ofChri(L yet the aftuall triumph as touching the Rate of it , was not in his humiliation,but his Exaltation.
4.Ghrift did triumph in the Croffe, as in a Field o f vifto- ry ; but in his Exaltation, as in the kingly feat , and Ghaiiot of triumph.
5 .The glory of thif triumph was^a changing of the hamble forme of a fervant , and that mod abjed condition which inithedidundergoe, intoblcflcdneflTej altogether Heavenly. TiiA a. p» Wherefore alfo God did highly eKdkbim, and gave him a name above every name.
6. Inrefpeft of the Divine nature, it wasonely ana<5ive manifeftation ; li rcfpeft of the humane nature , it was a reall receiving with fatable a<Sions flowing from itr-
y.The humane nature received all thofe perfedions,which a created nature could take.Fcr in the foulc there flour i(hed all kind of fulnefl'e of wifdome and grace , not onlyinrefpeft of the principle and habit , but allb in refpeft of the aft and exercile : his body alfo was adorned with grcatcft purity, agility jfplendorjand ftrength. Hehr. i2.2» For the joy that was (et before him, heenduned theCroficj P/^Z/.j. 21. Who (hall transforme our^ile body^that it may be life to his glori' onsbody,
8, Butasthefoule of Chrift being now exalted, didfiill retaine the nature of a foule , fo alfo the body glorified did in no wife lay downe the effcnce , and eflentiall properties of a body : therefore it can neither be every where, nor together in nwny places , nor in the fame place with another body Penetrative. Which indeed all that have eyes to (ee may cleerly perceive in thofe phrafcs of Scripture. Being taken from them he was caried up into Heaven. Luke 24.5 1. He is not here,he is viCeti^Mar.22.6' And many uich like.
9. There were three degrees of Exaltation oppofite to as many degrees of his extreame humiHarion : namely his R^- (uireftio from thedead>eingoppo(cdto his death jhisafcen- ding into Heaven oppofed to his defcending into the Grave^ and to the loweft place of the Earth 5 and his (itting at tfce rjght Hand of God oppofed to his remaining in the GrAvC;> axid in the ftace of death or in Hell.
lOcXhrifts Refurreftion was of hir whofc humane na*^;
ture
of the Exaltation of Chriji. 93
lUre which before had fallen by dtath. In refpeft of the foufc h was from Hell , or from the ftatc, and domin'fon of death, rowhichthcfouleas it was a part of the humane nature,was fiibjcft.In refpeft of the bodyjit was fromth^ dead, and fronj ihe Grave.
1 1. The fbuk is faid improperly to have riferragaine t but the body and humane nature properly. For the body, and the man , did properly recover his perfcftion : but the Ibule did recover the aft^ and nootion of its perfeftion in the body,
IT. There arc two parts of his Refurrc&ionj the firft is an internall aft, namely a reviving reftored, by the uniting of foale and boiy : the (econd is an extcrnall aft, namely his going ouc of the Grave to the manifeftation of li^ reftored,
15. Unto this Refurre.ftion there did give teftimony. i; th« Angclls. 2. Chrift himfelfe by divers apparitions ( ten whereof at leaft are reckoned up in the Scriptures ) and alfo bydtvers proofcs taken out of the Scriptures* 3*Mtn;whio were certified of it by fecing^hearing, and handling him.
14. ButChrift did rife not by the power or leave of ano- ther 5 although this operation be attributed to God the Fa- thtx.ASls 2*a^.But bv his own \>o^tulohn 2 .ipvDeftroy this Temple^and within three daycs I will raifc it up, and 10. 18.' Iliave power of taking up my life againe.
15. The time of RcfiicreAion was the third D^y after his Death and Buriall, Mat^iS.i. Lnks 24.7. ABs 10.-40V lOr. i5.4«
1 6. The end of this Rcfurreftion was. i. That he might be declared to be the Sonne of God , Rom.i.^. Declared wightilytobetheSonneofGod by the Refurrc(flion from the dead. 2. That he might feale a full viftory of death .1 Ct?ra 1 5.57.Thanke$ bete God who hath givenus viftory through^ ourLordJefu^Chrift. 3. That he might fulfill thofe parts ofhis office which did follow his death, Row.j^.2$. He was^ raifed againe for our juftification. 4. That he might fhew Wmfclfe bbth juflifiedj and juftifying otherSti ^e?r.i$.i7. IfChri(Vb€notrifen,your faith is vaine : yeeareyctinyour^ &iiies.5. That he might be the fubftance, example, and
N3 entrance^
of the Exaltation of Chrili* catratice of our fpirituall, and corporall Rcfiirreftion." Fi-rjC 20.21.23* Oi the fame Chapter. He is made the firftfruics of them that llccpc In Chrift (hall all be made alive.
17. For Chrift as God is the caufeabfolutcly principal] ofourR*e(Lirreftion:as fatisfying by his humiliationjand death be is the meritorious caufe : but as rifing from the dead he is the exemplary caufe , and withall a demonftration and an initiation.
i8. The afcending of Chrift intoHeavcn^ isamiddlede- gree, or rertaine progreflTe of exaltation , whereby leaving the Earth he afccctfls up into the higheft Heaven as into his throne of glory. <iAfls i.ii. He is talcen up from you in- to Heaven 9 Ephef. 4. 10. Hcc afcended farre above all Heavens.
j9.This afcenfion was of the whole perfon ; yet it doth noc agree to the Divine nature, but figuratively , namely as it was the caufc of afcending ^ and was joyncd with the humane nature, in excellency : manifcfting alfo his glory in it^where- ofhe had as it were emptied himlclfe^when he defended in- to it by the incarnation : but it doth moft properly agree to the humane nature J becaufe it fuffered cnange from a lower placetoanhighcr^
zo.Thc time of his afcenfion was 40 dayes after hts Refur- reftion JBsi,^. notfooner : becaufe the infirmity of the Difciples did require the delay of this fpace of time^ihat their faith might be confirmed by divers appearings, and they might alfo be more fidly inftrufted in thofe things which per- tainetotheKingdomeofOodt ABsi.^. Not later ^leaft he ftiould fccme to thinke upon an earthly life.
2i,The place from which he did afcend was mount Olivet jifts I. 12. Where alfo he entred into dcepeft humiliation. Lhc.2%.:}9^ That he might teach that his fuffcring^and afcen- fion did pertaineto the fame thng.
22. The place into which he afcended, was the Heaven of thebleilcd, and whichisnotan vhi^marj Hcsis^n^ as fomc doe imagine ^ fo as that afcenfion fhould only be a change of condition, and not of place, but it is the higheft above alithc other Heavens. Efh,^.io. The fcat^houft or manfion of God* lohn 14. 2% So that in relpcft of locall prefence
Chrift^
of the Exahathn of Chrift, ^ 5
Chdfts hiimane nature is rightly and truly faid not to be with us in Earth, Mat. 26* it* Although he himfclfe in refpcft of his perfoujand that fpirituall efficacy which doth depend up- on the humane nature,is every where with his unto the end of theworldj/l/<i/.28,2o.
23. The witncfles of this afcenfion , were both many men, and Angels* /^fl^/.T,
24. In refpciftoforder, he was thefirft of all thofe who afcended into Heaven, in priority of nature: becaufc his af^ cenfion was a caufe by vertuc whereof others doe afccndr f/^^.^.S.But others had a(cended in their foules before in time- CcLi, 2G. And fome alfo ( as it is moft likcj in their bodies.
2 5.The caufe of this afcenfion was the fame which before was of the Rcfurrc(!1:ion : namely the power of God^whkh is the (ame both of the Father and the Son :hence in refpeft of the Father it is called an afllmiption which in refpeft of the Son is called an afceijfion.^^i^. I.I i.Biit there was added more- over the condition of a glorified body; which is carried as well upward as doivnward.
26. The ends of his afcenfion were. i. That he might place his humane nature now glorified in the manfion of glory, 2. That he might (hew himfclfe to be him who could pierce into the Heavenly and dcepeft counfels of God. lohn 3. i3.How{hallyeebeIieve5if.I tell you heavenly things? For there is none that alcendeth into Heaven, but he who dc- fcendcth from Heaven ; namely , the fonnc of man who is in Heaven. ?• That he might prepare manfions for all his in the honfe of his Father, fohni^,'^. 4. Thatheemightinth^ name ofhis own take poffeflion of the heavenly Kingdorae. Eph.246^ Hath railed us up together 5 and hath made u^fit together in Heaven, in Chriftjefus. 5.Thatby hisintercef^ fionahd power he might take care for thofe things which were to be performed for their falvation% Ioh?7. 1 6.j. If I goe fromyou^ I will fend the Comforter unto ^01% 6. Th'atwc may have a moft certaine argument of our afcenfion into Heaven. 1 Cor. 1 5. 2 0. He is made the firft fruits of them rfiiac fleepe.y.That wee alfomight in thoughtjgfFeftion and convcr- fation follow after Heavenly things. C^^*^* tPhiL^.to.SecW
thofe
0/ thcEXaltatwHoJChrtjt., thofc things that arc above where Chrift if. We carry oat fclves as^Ciiizcns of Heaven : from whence alfo we looke for a Saviour,thc Lordjefiis Chrift.
1 7. Sitting ac the right Hand of God is the higheft degree of his Exaltation , whereby heenjoycth the higheft glo^y of bis mediation. Hence Refurreftion , and Alcention arc (no- tions tending to this fitting : hence alio Rcfurreftion and Alcenii -^n in a certaine manner common tons with Chrift j but fitting at the right hand of the Father agrees to none,buc toChrift only.
,a8. That higheft glory wherewith Chrift is endowed by this fitting is properly and formally a kingly glory, eyftis 2. 56 Let therefore allthehoufcof 7/r4<?/ know for cercaine, that God hath made (his man a Lord.
7,9. This kingly glory is a fulnefle of power and majefty wl^rcby he govcrneth all things for the goodof his.T/i/.uo. I. I Coui 5.25. For hemuft raigneuntill he have put down all his enemies under his feett
30. This majefty and power doth properly agree to the per- (on of Chrift the Mediator : in refpcft of which it is alio truly faid that the humane nature of Chrift hath now fo mu/:h^minency of dignity and ruledome 5 that with power he is above 3 and fet over all created things Epha^ 20* But from this eminency of dignity 5 to conclude that the hu mane nature of Chrift ( which was created and remaines finite ) being abfblutely and abflradedly confidcred^hath the fame omnipotcncy^and omnipre(ency withGod himlelfcit is iio other thing then a certaine ftupid madneflc^ anditis.not iar from blafphcmy.
31. Unto this kingly dignity pertaines that power whereby Chrift was made the judge of all men ^ and AngcUf.
32 This kingly glory of Chrift doth alfo redound unto o- dier of his offices^ fo that he exercifech a kingly Prieft-hood, and a kingly prophecy.
33. The kingly prieft-hood is^ that whereby he doth plead owrcaufe, not byfuffering, and humbly fupplicating as it were with bended knees, but by reprcfenting glorioofly thofe xhings which he did and lufiered# H^^. $»2^. Chrift is en-
tred
it ^'
of the Application ofChrift. tred into Heaven it fclfc, to appcarc before the Face of God foius.
34. Chrift doth exercife a kingly prophecy : whilcft he powrcs out his fpirit upon all flefti : vvhileft he fends his Em- bafladorsjworkcs together with them , and confirmes their word by fignes that follow : laftly whileft he gathers his own out oftheworld,proteft.%buildsup, and preferves them for ever.C^*ir.28,i8ji9j20. Marc.i6*20.
Chapter XXIIIL
of the application of Chrijl.
So mnch of Redemption : The application of the fame Re^mptionfollowes.
I. f I (His application is that whereby all thofe things I which Chrift hath done , and doth as Media*- JL tor,' are made aftually effeftuall in (bme certaine Men. *
2« This application by a fpeciall appropriation is attribu-* ted to the holy Spirit, i ^(?r,i2. 13. Ryone fpirit Wc arc all baptifed into one body : yet it doth depend, i. Upon the decree , and donation of the Father^whereby he hath given (bme certaine men to Chrift to beredeemed^and (aved. John d.36.This is the will of my Fathcr^chat of that he hath given me I ftwuld loft nothing, for all thofe, and only thofc whom the Father hath given to Chrift, doe come to him* Ibid^Verfe.ija^ Upon the intention of Chrift whereby he hath determined his (atisfaftion for the good of thole, wnom he hath appointed to him by his Father. lohn 17.9.11,125 19. I pray for them whom thou haft given me,becan(e they are thine. 3. Upon the accepution of the Father, whereby he doth accept and ratifie that (atisfadion for the reconcilia*' tion5& falvation of the fame perfons.2 Or. 5. 19. Namely ^that God was in Chrift,reconcilingche world to him(elfe,not im- puting their (ins unto them*
O , 3. This
100
The applkalion ofchrift.
3. This trinfafkion bctwecne God and Chrift wasaccr- tainc fore-going application of our redemption , and dclU vcrancctooiirfurctyj and to us in him : which unto the fiaiftiinsofthat fecundary application in us, hath the refpeft of an effeftuall example, lo as ^that is a rcprcfcntation of this, and this is brought forth by vertucof that.
4. Hence our deliverance from finne and death ^ was not oncly determined in the decree of God , but alfo granted^and communicated to Chrift , and to us in him, before it be per- ceived by us. Rom.% .10.11. We were reconciled to God, by the death of his Son. By whom we have now received a re- conciliation.
5 • Hence both the Father and the Sonne arc faid to fend the Spirit to performe this application, lohn 14. 16.&C16. 7. The Father (hall give you an advocate,! will fend him un- to you.
6. Hence every good giving , and every pcrfeift good it faid to defcend from above from the Father* James i.ij. And all faving things are (aid to i>e communicated to' us, in Chrift 3 as in the head. For Chrift as obtaining jt|by his merit and through Chrift , ase&£hially applying it* Efh. 1.3.5.11.
7.Hcnc€ alio application is the end & effeft of impetrationi But feeing the end is intended Jby God the Father and Chiift, ic hath a certaine connexion with impetration as with its meanes* For if the redemption o\ Chrift were of incertainc event, then the Father ftiould appoint the Sonne to death, and the Sonne alfo ftiould undergoe it , being yet incer- tainc, whether any would be faved by it or no 5 then alio all the fruit of this my ftery fliould depend upon the free will of meq.
8. H^ce application is altogether of the fame latitude with redemption it fclfc, that is, the redemption ot Chrift ii applied to all and only tbofc, for whom it was obtained by theintention of Chrift and the Fadier^yet for their fakes the fame temporall benefits of Chrift doe redound unto others alfo.
9. And in this fence, namely in refpcfk of the ihtention of application ic is rightly faid : Clirift 4id oncly (atisf^
for
The applicat iofi ofChrijl. j 01
for tho(c that are (avcd by him : although m rcfpcftof chat Sufficiency which is in the mediation of Chrift^it may be rightly faid aifOjChrift fatisficd for all , or every one : and becauIethofccounfclltofGodarc hidden to \x%y it is agree- able to charity^to judge very well of every one, although we may not pronounce of all together collcftively, that Chrift did equally plead their caufc before God.
10. The way of application whereby God doth with greatcft firmncfle pcrforme that , which was contained in a covenant formerly made, and broken j is called in the Scrip- tures a new covenant. H^^.8.8.1 o. A covcnaat of lif(?,(alva- tion, and grace, Ront. ^\6.GaU^. |8. Which in the fame fence alfo is called the GofpclL Rom. i. i6, Tiie good Word of God. Heh%6.<y. A faichfuU ^ying and worthy of all ac- ceptation^ I Tim»i.is. A good doftrine. i Tim. ^,6% The Word of life. Thi/^%. i6. The Word of reconciliation^ « C^r.'y. 1 9. The Gofpcll of peace* Epl^^ 2* 1 7. 8c i. 15. The Gofpell of (alvation , and the Word of truth, £^. I.I j.The ArmcofGod.7/^7 53.1. The favpur of life to life,
I i.Ic is called a covenant becau(e it is a £rme promise, for in the Scriptures every firme purpofcj although it be of things without life,is called a covenant, lerem.^^. 20»2$. My coyc-* narit of theday,and my covenant of the night :if my covenant be no: with day and night , if I appoint not the ftatutes of Heaven and Earth.
1 2« Yet biecaule it confifts of a free donation j and is con* firmed by the death of the giver,it ii not fo properly called a covenant as a teflament,H^^. 9.1^. Which feeing it is not found in the former, that is not fb properly called a teftament as a covenant.
ijiBut this Dew covenant differs from the old many wayes. I. In the kind, for that was aiit were a covenant of friend- fliip betweene the Creator and the creattu^ : but this is a co-^ venant of reconciliation between enemies.
14. 9. In the efficient: for in that there was an agreement of two parties, namely God and man : bat in this God onely doth covenant. For man being now dead in linne , had no abilky to concraft a ijpitataall covenant wuhGo^^ But if two
O a pardcf
I G a Of the ^fpUcathn of ChriH.
parties after the manner of a covenant are to be appointed, yet then God only is the party afluming, and conftituting, but man is the party aflumed.
15. 3. It differs in the objcft : for that is extended to all men 5 but this belongs to fome certaine ones in a fpeciall manner. For although the promulgation of it be oftentimes propounded promifcuoufly 3 after the manner of men, yet by a {jpecial propriety it belong8,and is direfted to thofe to whom it was intended by God, who arc therefore called fonnes and heiresjofthispromifeandof falvation»G'^».l5.i</7. 1.39.& 3. 25./Ztf.4 i6a5.& 9. j^'&^GaL^. 21. ap.
16. 4. In the beginning or moving caufe : for there God according to his foveraingty did worke out of his wift and juft counfell : but here mercy only hath place* There indeed there did feme refpeft of grace (hine forth , in appointing a reward due to obedience : yet it was not properly dire&ed by grace : and fo not this covenant ofgrace, but that was accompliftied 5 that is, it did aftually lead man^ to happi-*. nefle. .bc\> .^»
17. 5* In the founilation, which in the former was the ability of man himfelfe ; but in this,Ghrift Jcfijs*
18; 6. Jn the matter or good things promiftd : for in that God promifed life only ^ butinthxshe prami(etbrighteou& neneal(Q,andalithemeanes of life