The Main Principles of the Christian Religion in 107 Articles, Chapter 1

The Main Principles of the Christian Religion in 107 Articles · Chapter 1

p. 1CHAP. I. Of things to be believed, comprehended in the Apostles Creed: Or a brief Sum of Christian Doctrine, which ought to be received or believed.

Articles of Religion, 1562. Artic. 8.

For they may be proved by most certain warrant of Holy Scripture.

A. 1.What is the chief End of Man? MAns chief End, is to glorifie God aa1 Cor. 10.31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.1 Cor 10:31, and to enjoy him for ever bbPsal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. 26. My flesh and my heart saileth, but God is the strength of my heart, and my portion for ever.Ps 73:25.

Homil. 3. Of Salvation.—Above all things, and in all things to advance the glory of God, of whom only we have our sanctification, justification, salvation, and redemption.

p. 2Expl. 1. In which A. there are these four things to be explain'd: (1.) What we are to understand by a mans end. And the Answer is, That by a mans end we mean that which a man doth intend or aim at in all his actions; or that which he does propose to himself as the reason of what he does; ex. gr. when you see a man bu…lding a House, if you ask him the reason why he builds a House, or what he intends in so doing; his answer will be, to dwell in it: And here, his dwelling in his House, when he hath built it, is his end in building his House. So again, when you see a man going to Church, if you ask him what he goes to Church for; he'll presently tell you, to hear a Sermon: Now this being that which he does design in going to Church, sc. to hear a Sermon, it may very well be called his end in going to Church. But then 2dly, It is next to be explained, what is meant by a mans chief end: Now a mans chief end, is that which he doth principally aim at in all his actions. As to keep to the last instance, though it be a mans end (in going to Church) to hear a Sermon; yet that is but a lower end, and that which he does only design in order to his chief end, which is to glorifie God, and to enjoy Communion with God, by hearing his word: This Question therefore (What is the chief end of man?) is (q. d.) what is mans chief errand into the world? or what did God make man for? or p. 3what is the great business that should take up the greatest part of a mans time, thoughts, cares, affections, and endeavours, whilst he lives in the world? or what is it that a man is principally to drive at in all his words, thoughts, and actions, in all his duties both to God and man, and in all his dealings with the world? Now this is that which should be his general drift in all, sc. To glorifie God, and to enjoy God both in this world and a better. And this is the plain meaning of those Scriptures which are here made use of as proofs. But (alas) is it not sadly to be lamented, that the corrupt generality of people, have quite forgotten what errand they were sent about into the world; whilst some make worldly honours and preferments their chief end, as the ambitious; others make worldly gain and profit their chief end, and that which they mainly drive at, as the covetous; and others do make their carnal pleasures, delights, sports, and pastimes their chief end, as if God had put them into the world, as the Psalmist reports of the Leviathans being put into water, to play therein: and this is the case of the younger sort generally of vain and wicked people, who either do not know, or will not consider, that the end of their Creation was to honour and enjoy their Creator, both here and hereafter. 3dly, What it is to glorifie God, may be thus explained; namely, it is to live according to his will revealed in his word; or, it is to think, p. 4speak, and do according to the Rule of his word. (1.) We glorifie God in our thoughts, or in our hearts, when we dare not allow our selves to think any thing that is not stampt with Gods authority and allowance; and more particularly, when our thoughts of God, of his works, words, and all that relates to him, are such as do become his excellent Greatness. So when we fear, love, admire, trust, and desire him above all. (2.) We glorifie him in our words, when our speech is not corrupt, vain, and idle, but seasoned with grace. (3.) In our actions, when we make his word our rule, and his glory our great and general end in all our actions. 4thly, What it is to enjoy God; we may best conceive of it, by what it is to enjoy a friend: Now this is, we know, to have his presence, company, and converse, and to take delight in his society. So to enjoy God, it is to converse with God, to be well-pleased with his gracious presence, and not only to have him to be our Friend, or Father, but to entertain this King of glory in our hearts and affections. Or as wicked men do look upon the greatest part of their enjoyment to consist in (that which they miscall) good-fellowship; so the Christians enjoying of God, is to have fellowship with him: Truly our fellowship is with the Father, and with his Son Iesus Christ. And to maintain and keep up this fellowship with God for ever, it is to enjoy him for ever; which in reference p. 5to a Christians enjoyment of God in glory, is called a being for ever with the Lord, 1 Thes. 4.17.

A 2.What Rule hath God given to direct us how we may glorifie and enjoy him? The Word of God (which is contained in the Scriptures of the Old and New Testament ccEph. 2.20. And are built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the chief Corner-stone.Eph 2:20), is the only Rule to direct us how we may glorifie dd2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.2 Tim 3:16, and enjoy him ee1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Iesus Christ.1 John 1:3.

Artic. vi. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church. Homil. 1. Unto a Christian man there can be nothing either more necessary or profitable, than the knowledg of holy Scripture; for as much as in it is contained Gods true Word, setting forth his glory, and also mans duty. — As many as be desirous to enter into the right and perfect way unto God, must apply their minds to know holy Scripture, without the which they can neither sufficiently know God and his Will, neither their office and duty. —Let us willingly search for the well of life in the Books of the Old and New Testament, and not run to the stinking Puddles of mens Traditions, (devised by mens imagination) for our justification and salvation.

p. 6Expl. 2. When the written Word of God is here called a Rule, we may understand it thus; That as an Artificer, suppose a Mason or Bricklayer, in raising a Wall, or a Carpenter in squaring a piece of Timber, makes use of his Rule, and by applying this to his work, comes to know whether it be streight or crooked: So the Christian, who would order his spiritual Building or Conversation aright, so as to glorifie and enjoy God, he must lay every stone in this spiritual Building by this Rule; he must square all his thoughts, words, and actions by this Line and Level, and thereby he may come to know what is right and what is wrong, what is sin and what is duty, what is true and what is false; and so accordingly may cease to do evil, and learn to do well; believe that which is true, and reject that which is false; nor is the Old Testament alone this Rule, nor the new Testament alone, but both together; and both together they are the only Rule of Christianity; neither is there any other ordinary, sufficient Rule to direct a Christian, either how he may serve God acceptably, or enjoy God eternally, but this written Word. (1.) The Pagans Rule, or Light of Nature, or what may be known of God by the things which are made, is not sufficient to this end, because it cannot discover Christ to us, which is the only means of salvation. (2.) The Papists Rule of Tradition is no good Rule, because fallible and contradictory in many things to the Rule of Scripture. p. 7And (3.) for the very same reason, the Quakers Rule is no good Rule, I mean their Light within, because opposite to the light of the Word without; and therefore it remaineth that the written Word is the only Rule.

A. 3.What do the Scriptures principally teach? The Scriptures principally teach, what man is to believe concerning God, and what duty God requireth of man ff2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Iesus.2 Tim 1:13.

Artic. vi. Holy Scripture contains all things necessary to salvation; so that whatever is not read therein, or prov'd thereby, is not to be required of any man that it should be believed as an Article of Faith, or be thought necessary or requisite to salvation.

Homil. 1. In holy Scripture is fully contained what we ought to do, and what to eschew; what to believe, what to love, and what to look for at Gods hand at length.

Expl. 3. There are two things principally which man is to believe concerning God, and they are the two main foundations of the Christian Religion, in the practice of it: (1.) That God is, or that there is such a being who is in and of himself absolutely perfect, and who gives Being to all his Creatures. (2.) That he is a rewarder of those that diligently seek him, namely, in and through Christ, Heb. 11.6. or that it is not in vain to love, serve, and obey this God. And there is but one thing, p. 8in the general, which God requires of man, namely, a free and full compliance with his will, whether in the doing or suffering part of Religion.

A. 4.What is God? God is a Spirit ggJoh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit, and in truth.John 4:24, Infinite hhJob 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?Job 11:7, Eternal iiPsal. 90.2. From everlasting to everlasting thou art God.Ps 90:2, and unchangeable kkJam. 1.17. The Father of lights, with whom there is no variableness, neither shadow of turning.Jas 1:17, in his Being llExod. 3.14. And God said unto Moses, I am that I am; and he said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you ▪Exod 3:14, Wisdom mmPsal. 147.5. Great is our Lord, and of great power, his understanding is infinite.Ps 147:5, Power, Holiness nnRev. 4.8. Holy, holy, holy Lord God Almighty, which was▪ and is, and is to come.Rev 4:8, Justice, Goodness, and Truth ooExod. 34.6. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth: 7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty.Exod 34:6.

Homil. xvij. It passeth far the dark understanding and wisdom of a mortal man to speak sufficiently of that Divine Majesty which the Angels cannot understand. Considering the unsearchable nature of Almighty God,— to reverence and dread his Majesty,—excellent Power, —incomparable, Wisdom, —inestimable Goodness,—to take him for God Omnipotent, Invisible.

p. 9Expl. 4. ggJoh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit, and in truth.John 4:24A Spirit] (i. e.) A Being which has not flesh and bones as we have, Luk. 24.39. has not hands, or feet, or any bodily parts, no nor any bodily properties neither, as length, breadth, heigth, depth, thickness, shape, or colour; such a Being as is not, cannot be (as God) the object of any of the Five Senses; for no man has seen God at any time, &c. but is invisible, and absolutely perfect, because he does not depend upon any thing else, either for what he is, or for what he does. hhJob 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?Job 11:7Infinite] i. e. without any limits or bounds to his perfection, an unconfined Essence, absolutely free from all measure or determination of time, place, or degrees. iiPsal. 90.2. From everlasting to everlasting thou art God.Ps 90:2Eternal] i. e. without beginning or end of days, or succession of duration; always the same, before and after time, ever present, infinitely above all circumscription of motion, according to former and latter. kkJam. 1.17. The Father of lights, with whom there is no variableness, neither shadow of turning.Jas 1:17Vnchangeable] (i. e.) he can never cease to be what he is, (the true God) nor can he alter at all, so as to be more or less God than he is, nor more or less perfect; for saith he, I am God, I change not. llExod. 3.14. And God said unto Moses, I am that I am; and he said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you,Exod 3:14In his Being] for when the Son of God, who is very God, became man, he did not cease to be God. mmPsal. 147.5. Great is our Lord, and of great power, his understanding is infinite.Ps 147:5In his Power] for this being infinite, it is not capable of an alteration, either by adding to it, or taking from it. And the same may be said concerning his Wisdom, for the very same reason; for how can he be more or less wise than he is, who is infinite in Wisdom and Knowledg? p. 10nnRev. 4.8. Holy, holy, holy Lord God Almighty, which was, and is, and is to come.Rev 4:8In his Holiness] i. e. he cannot be more or less holy than he is; or be more or less inclin'd or obliged to act suitably to the perfection of his own nature, than he is already. ooExod. 34.6. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth: 7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty.Exod 34:6In Iustice, Goodness, and Truth) i. e. he cannot be more just, good, and true than he is, nor less just, good, and true than he is, because he is Justice, Goodness, and Truth it self; and is all these, and has all these in infinite and absolute perfection, and therefore he is unchangeable in these.

A. 5.Are there more Gods than one? There is but one only ppDeut. 6.4. Hear, O Israel, the Lord our God is one Lord.Deut 6:4, the living and true God qqJer. 10.10. But the Lord he is the true God, he is the living God, and an everlasting King.Jer 10:10.

Artic. I. There is but one living and true God, everlasting, without Body, Parts, or Passions; of infinite Power, Wisdom, and Goodness, the Maker and Preserver of all things, both visible and invisible.

Expl. 5. (i. e.) There is but one only absolutely supreme and perfect Being, who is the Maker and Governour of all things; for as for Magistrates, though they be called gods, I have said ye are gods, Psal. 82.6. yet they are so only by way of representation, only because they do represent God in his Authority and Government: And for Idols, though they be called gods, as there be of this sort gods many, p. 11yet these gods of the Heathen they are false gods, and upon that account are everywhere disparaged in Scripture. And though the Devil himself be called the god of this world; yet 'tis only because he is Gods Ape, ruling and working in the children of disobedience, Eph. 2.2. (but by Gods permission) as God does in his own children. So that it still holds good, that to us there is but one God, of whom, and by whom are all things, 1 Cor. 8.6.

A. 6.How many persons are there in the Godhead? There are three persons in the Godhead, the Father, the Son, and the Holy Ghost rrMat. 28.19. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.Matt 28:19, and these three are one God, the same in substance, equal in power and glory ss1 Joh. 5.7. For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one.1 John 5:7.

Artic. I. And in unity of this Godhead there be three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.

Expl. 6. In this A. there are three things to be explained; as, (1.) The meaning or nature of a Divine person. (2.) How they are said to be three persons. (3.) How distinguisht from each other. For the understanding of p. 12the first, we are to know, that by a person in the general we mean a substantial compleat Being (whether visible or invisible), having understanding, will, and subsistence by it self, and distinguished from any thing else by some peculiar property that belongs to it, and to nothing else besides it self; as there is something peculiar in every one man to distinguish him from another; this for a person in general: But now for a Divine person, (or a person in the Godhead), 'Tis a substance that is undivided, and absolutely perfect in Being, Understanding, Will, and manner of Subsistence; yet actually, really, and eternally distinguished from any other person, by some relative property that belongs to it, and not to that person. (2.) For the number of the persons in the Godhead, they are three; not only in the reckoning of man, or according to humane apprehension, but also in reality, and in Gods account; whether men should reckon them so or no, and are therefore called a Trinity of Persons. Yet (3.) though they be so distinguished one from another, as that the Father is not the Son, and the Son not the Father, and the Holy Ghost neither Father nor Son; yet they are not, cannot be divided or separated one from another, because the whole and single Godhead is wholly, coequally, and coessentially in all three, by virtue whereof 'tis said, these three are one, (i. e.) one God.

p. 13A. 7.What are the Decrees of God? The Decrees of God, are his eternal purpose, according to the counsel of his own will, whereby for his own glory, he hath fore-ordained whatsoever comes to pass ttEph. 1.11. Being predestinated, according to the purpose of him who worketh all things after the counsel of his own will. 12. That we should be to the praise of his glory.Eph 1:11.

Artic. xvij.—Everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, &c.

Expl. 7. In this A. we have (1.) the nature and properties of Gods Decrees, they are like Himself from everlasting; whatever God did purpose and determine to do, or permit to be done, he did thus purpose from eternity. (2.) Here is the Rule of Gods Decree, the counsel of his own Will; and yet nothing that he decrees can be any other than reasonable and good, because by reason of the infinite perfection of his Nature, his Will is essentially just and holy, and cannot be otherwise. (3.) The matter of his Decrees, is, whatsoever comes to pass, though there be never so much of that which we call hap-hazard in them. (4.) The end of his Decrees, for his glory; for God neither does nor designs any thing but for the highest end, and that is his own glory.

p. 14A. 8.How doth God execute his Decrees? God executeth his Decrees, in the Work of Creation uuRev. 4.11. Thou hast created all things, and for thy pleasure they are and were created.Rev 4:11, and Providence wwDan. 4.35. He doth according to his will, in the army of heaven, and among the inhabitants of the earth.Dan 4:35.

Homil. xvij. —Praise of Almighty God,—in the consideration of the marvelous Creation of this world, or—Conservation and Government thereof, wherein his great Power and Wisdom might excellently appear, to move us to dread and honour him.

Expl. 8. Here is shew'd, how God doth bring to pass, what he hath purposed. (1.) In the work of Creation; by which we are to understand, not only Gods making the world and all things therein in six days, but also Gods producing or bringing into Being every thing else that came into Being since that time to the worlds end, whether it became a Being in an ordinary way, and by means, as in the natural generation of things; or in an extraordinary way, by the immediate or miraculous power of God. (2.) In the work of Providence, which is not only to be restrain'd to what is naturally good, as every creature of God is, but also reaches to what is naturally evil, as affliction, and to what is morally evil, as sin.

p. 15A. 9.What is the work of Creation? The work of Creation, is Gods making all things xxGen 1.1. In the beginning God created the Heaven and the Earth.Gen 1:1, of nothing, by the word of his power yyHeb. 11.3. Through faith we understand that the worlds were framed by the word of God; so that things which were seen, were not made of things that do appear.Heb 11:3, in the space of six days, and all very good zzGen. 1.31. And God saw every thing that he had made, and behold it was very good, and the evening and the morning were the sixth day.Gen 1:31.

To. 2. Hom. viij. God through his Almighty power, wisdom, and goodness, created in the beginning Heaven and Earth, the Sun, the Moon, the Stars, the Fowls of the Air, the Beasts of the Earth, the Fishes in the Sea, and all other Creatures for the benefit and use of man. Hom. xij. Among all the Creatures that God made in the beginning of the World, most excellent and wonderful in their kind, there was none (as the Scripture beareth witness) to be compared in any point almost unto Man, who in Body and Soul exceeded.

Expl. 9. By the work of Creation, we are to understand Gods making of the world in time (or in the beginning) according as he had purposed from eternity, or before all beginning of time: and here it is observable, (1.) That this work is ascribed only to God, the true God, in opposition to Idols; yet is not so to be ascribed to any one person in the Godhead as to exclude the other; for all the three p. 16persons, sc. Father, Son, and Holy Ghost, being one in Essence or Godhead, they must necessarily be one in working, or as it were joyn hand in hand in all external works, whether of Creation or Providence. And therefore when the Creation is ascribed (in the Apostles Creed) to the Father Almighty, it doth not exclude the Son or Holy Ghost from being Almighty, or from joining with the Father in the work of Creation; but only because the Father is the first in order of the three persons when we conceive of them, and because there might be in the Church an outward distinction made (but no real separation) among the three persons, in those works which are more eminently and peculiarly affirmed of each person, as that the Father creates, the Son redeems, and the Spirit sanctifies. (2.) That he did not, as an Artificer, begin his work upon or out of materials, which is beyond the skill of art and power of nature. (3.) Without any instrument or help; for (1.) There was nothing then in Being when he began his work, therefore no instrument. (2.) He needed none, being infinite in power. (3.) To have used any, would not have been so consistent with the glory of his Wisdom and Power. (4. Obs.) That he did his work in six days, that we might see it was a work of Wisdom and Counsel, and not of Chance; and to set us an example, to work six days, and rest the seventh. (5ly,) That he made p. 17all very good, in their nature, in their order and in their end.

A. 10.How did God create man? God created man, male and female, after his own image aaGen. 1.27. So God created man in his own Image, in the Image of God created he him, male and female created he them.Gen 1:27, in knowledg, righteousness, and holiness bbCol. 3.10. And have put on the new man, which is renewed in knowledg, after the image of him that created him. Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness.Col 3:10Eph 4:24, with dominion over the creatures ccGen. 1.28. And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.Gen 1:28.

Homil. xij. He was made after the similitude and image of God, endued with all kind of heavenly gifts; he had no spot of uncleanness in him, was sound and perfect in all parts, both inwardly and outwardly, his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly; he was made altogether like unto God, in righteousness and holiness, in wisdom and truth; to be short, in all kind of perfection. —God made him Lord and Ruler over all the works of his hands.—Homil. viij. Whom also he had created to his own image and likeness, and given him the use and government over them all, to the end he should use them in such sort as he had given them in charge and commandment, and also that he should declare himself thankful, &c.

p. 18Expl. 10. God created man male and female (i. e.), in both Sexes; man out of the dust of the earth, and the woman of the Rib that he took out of the mans Side; which creation is to be understood concerning the bodies of both, not of the soul of either of them, for the soul was not made of any materials at all, but the reasonable soul was immediately infused into their bodies when God breathed into them the breath of life; so that the soul is, q.d. the breath of God. There is a twofold image of God, (1.) That which is in God, and so Christ the Second person in the Trinity is said to be the express image of the person of God the Father, because in him the fulness of the Godhead dwells bodily. (2.) There is the image of God which is out of God, or external to him; and such an image of God was man in his first Creation. (1st,) In respect of his soul, and that more generally, in the nature of it, God is a Spirit, and so is mans soul; God's immortal, so that: But more particularly, (1.) In knowledg of what was necessary to be known by him in order to Gods glory or his own happiness. (2.) In righteousness or uprightness, (i. e.) his will did freely and fully comply with the will of God, the Law of God being written in his heart. (3.) In holiness, or with a power to do Gods will perfectly. (2dly,) In respect of his body, wherein he did resemble the majesty (not the spirituality of God) for there was so much of majesty especially in mans countenance, that the inferior p. 19creatures did stand in awe of him. (3.) In respect of the whole man, because in his dominion over the creatures, he did resemble his Creator in his dominion over the world.

A. 11.What are Gods works of Providence? Gods works of Providence, are his most holy ddPsal. 145.17. The Lord is righteous in all his ways, and holy in all his works.Ps 145:17, wise eeIsa. 28.29. This also cometh forth from the Lord of hosts, which is wonderful in counsel, and excellent in working.Isa 28:29, and powerful preserving ffHeb. 1.3. Upholding all things by the word of his power.Heb 1:3, and governing all his creatures, and all their actions ggPsal. 103.19. His kingdom ruleth over all. Mat. 10.29. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father.Ps 103:19Matt 10:29.

Homil. xvij.—Conservation and governance of the world,—of liberal goodness, which he daily bestoweth on us his reasonable creatures, for whose sake he made the whole universal world, with all the commodities and goods therein.—Take him for God omnipotent, invisible, having rule in Heaven and Earth, having all things in subjection, and will have none in counsel with him, nor any to ask the reason of his doing; for he may do what liketh him, and none can resist him, Dan. 11. For he worketh all things in his secret judgment to his own pleasure, yea even the wicked to damnation, saith Solomon, Prov. 16.—God hath not so created the world that he is careless of it, but he still preserveth it by his goodness; he still stayeth it in his creation.—To make our humble suits in prayers to his fatherly Providence.

p. 20Expl. 11. By Gods actual Providence we are to understand his ordering of all things in time, according to his eternal purpose, or the counsel of his own will; or in plain English, 'tis his doing what he will in the world, whether it be in Heaven or Earth. For further explanation of this matter, we are to know, (1st,) That (according to our apprehension) there are these distinctions and kinds of Providence, (1.) We have his eternal Providence, or his decreeing, purposing, designing Providence, which is nothing else but that frame, method, or order of government which was in the mind of God from everlasting, before there was a world, or any creature in it to be govern'd, (and of this was spoken before). (2.) His actual Providence, which he hath exercised ever since he made the world; as, (1.) In the conservation of things in their beings, so that of all the species or kinds of creatures which he made he has lost none. Individuals indeed do dye and perish, and return to their dust, but the species or kinds of creatures do not; men dye, (this and that and t'other individual person) in reference to their bodies; but man does not, or rather mankind does not. (2.) In the actual government of all things by his wisdom, which he doth preserve by his infinite power; for God does not do by the World as the Ship-Carpenter by the Ship, build and leave it, and never look after it more; but he doth look after the preservation of it as the Owner, and p. 21the government of it as the Pilot. Other distinctions there are of Providence; as, (2.) That it is either mediate and ordinary, as where God makes use of means and second causes, and therein does observe the order which he has set in nature, as Hos. 2.22. and this order in nature is called the Law of nature: Or else immediate and extraordinary, when in the works of Providence, as well as of Creation, he works without means, as in the preserving of Daniel in the Lyons Den. (2dly,) For the matter and extent of Providence, it reaches to all creatures, even to the Sparrows, and to the hair of the head. (3dly,) For the manner; and this (1.) Holy, or most perfect, or in a way suitable to the perfection of his nature. (2.) Wise, for he does not only do all in the best way, but for the highest end. (3.) Powerful, for he brings to pass what he will have done with an almighty easiness, and without any difficulty to himself.

A. 12.What special act of Providence did God exercise towards man, in the estate wherein he was created? When God had created man, he entred into a Covenant of life with him, upon condition of perfect obedience hhGal. 3.12. And the law is not of faith, but the man that doth them shall live in them.Gal 3:12, forbidding him to eat of the tree of the knowledg of good and evil, upon pain of death iiGen. 2.17. But of the tree of knowledg of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die.Gen 2:17.

p. 22To. 2. Homil. xxi. God, as soon as he had created man, gave unto him a certain Precept and Law, which he (being yet in the state of innocency, and remaining in Paradise) should observe as a pledg and token of his due and bounden obedience, with denunciation of death, if he did transgress and break the said Law and Commandment.—In the which obedience if man had continued still, there had been no poverty, no diseases, no sickness, no death, &c.

Expl. 12. The wise and gracious Creator having made man a reasonable creature, and having also stampt his own image upon him, and thereby rendered him fit for and capable of happiness in the enjoyment of himself; and there being no other way to this enjoyment, but by union and communion with himself, he was most graciously pleased in order thereunto, to make a Covenant with man, (giving a Law to him as soon as he had made him,) and in him with all his posterity; wherein he promised life to him, and in him to all mankind, upon condition of perfect and personal obedience. And that God might try him, how he would carry it, being now brought within the bounds of this Covenant, he was pleased to lay this particular positive Precept upon him, That he should not eat of the tree of knowledg of good and evil, &c. upon pain of death; which Precept he having broken, became liable unto p. 23death, or to the curse of the Law. This Covenant which God entered into with the first Adam was in Paradise, a Covenant or Law of Works, Do this and live: But that Covenant which God hath establisht in Christ the second Adam with all Believers (since the Fall) whether in the Old or New Testament, 'tis a Covenant of Grace; and the grand Condition of this Covenant on mans part, or the qualification whereby he is fitted and capacitated to receive the benefit of this Covenant, 'tis the righteousness of Faith; for it runs thus, Believe and live; not that the Covenant of Grace (whether in the Old or New Testament) does not require new obedience, but that it does not require this in order to justification; for this new obedience, or this obedience of Faith, it is rather the fruit or effect, than the instrumental cause, means, or condition of justification. But more distinctly, amongst those many differences which are wont to be assigned by Divines betwixt the Covenant of Works and the Covenant of Grace, we may take notice of these: (1.) The Covenant of Works was made with man before the Fall, before he had sinned against God; the Covenant of Grace, afterward. (2.) The Covenant of Works did not promise pardon upon repentance; the Covenant of Grace does, because Christ the Mediator of this Covenant has purchased pardon for all penitent sinners, who have but a hand of Faith to receive it. (3.) The Covenant of Works was without a p. 24Mediator, for till man had sinned he needed none to mediate peace betwixt God and him; but the Covenant of Grace is established in the hands of a Mediator, sc. Christ Jesus, perfect God and perfect man, that he might make a reconciliation betwixt God and Man. (4.) In the Covenant of Nature (or Works) Adam was only the Son of God by Creation; but in the Covenant of Grace, those who were children of wrath, do through Faith become the Children of God by Grace and Adoption. (5.) The Covenant of Works had for its Seals of confirmation, or for the Sacraments of it, the Tree of life, so called because it did sacramentally confirm the promise of life upon condition of perfect obedience; and the Tree of knowledg of good and evil, which was so called from the event, because man having sinned in eating the forbidden fruit, he presently came to know by a sad experiment, what an infinite good he had lost in losing Gods favour, and what misery and mischief he had brought upon himself. But now the Seals or Sacraments of the Covenant of Grace were under the Old Testament Circumcision and the Paschal Lamb, and now under the New Testament, Baptism and the Lords Supper. (6.) In the Covenant of Works there was no place at all for Gods further exercising of his patience, grace and mercy; but in the Covenant of Grace his mercy most is signally display'd; yea and that which is a mystery as well as a miracle of Divine p. 25Wisdom, here we may see mercy and justice kiss each other, in the satisfaction that Christ has made. And as the Covenant of Grace and the Covenant of Works do differ in the foregoing particulars; so doth the Covenant of Grace under the Old Testament differ from the Covenant of Grace under the New Testament (though these are not two but one Covenant in substance) in clearness; for till the Law, or from Adam to Moses, the Promise of Grace was more obscure; under Moses more clear; from Moses to the Prophets, yet more clear; from them to Iohn the Baptist, yet more clear; and from him to Christ, yet more clear; and under the preaching of Christ, whilst he was fulfilling the Promises, yet abundantly more clear than under Iohn; but most clear of all when Christ had finished the work of Redemption by price, and was ascended into Heaven, and had sent down his Spirit upon his Apostles, in that plentiful effusion of the Spirit at the time of Pentecost, Act. 2.

A. 13.Did our first Parents continue in the estate wherein they were created? Our first Parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against GodkkEccl. 7.29. God hath made man upright, but they have sought out many inventions.Eccl 7:29

To. 2. Hom. xiij. Par. 2. When our great Grandfather p. 26Adam had broken Gods Commandment, in eating the Apple forbidden him in Paradise, at the motion and suggestion of his wife, he purchased thereby not only to himself, but also to his posterity for ever, the just wrath and indignation of God, who according to his former Sentence pronounced at the giving of the Commandment, condemned both him and all his to everlasting death, both of body and soul.

Expl. 13. Here, for explanation sake, we may observe: (1.) That our first Parents were created with freedom of will; (i. e.) if they would have continued in their obedience they might, for they had a power to obey God perfectly; and if they would sin they might, God left them (and that very justly) to themselves, he being not bound to hinder them (though he could) from sinning against him. (2.) That by their sinning against God they lost this freedom, and with it all that happiness which did belong to a state of innocence and integrity; for by their fall they were so bruised in all their powers and faculties, that they became unable to serve God; and so bemired with the guilt and pollution of sin, that they were altogether unfit to enjoy God.

A. 14.What is sin? Sin is any want of conformity unto, or transgression of the Law of God.

p. 27ll1 Joh. 3.4. Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law.1 John 3:4Expl. 14. This description of sin doth agree to sins of all sorts, original or actual; and these whether in thought, word, or deed, whether of omission or commission, of ignorance or of knowledg, of infirmity or presumption; and to sins of all degrees and sizes, whether great or small; for in all sin whatsoever (whether it be of men or Devils) there is a want of conformity to the Law of God, and a violation of his just will, as well as a repugnancy to the holiness of his nature. Neither is it improper to place the nature of sin in a privation or want of conformity; for it is that which doth deprive and rob the rational creature of the rectitude or moral perfection of his own nature, which doth consist in his being like to God, and in being conformable to his will.

A. 15.What was the sin whereby our first Parents sell from the estate wherein they were created? The sin whereby our first Parents fell from the estate wherein they were created, was their eating the forbidden fruit mmGen. 3.6. And when the woman saw that the Tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof and did eat, and gave also to her husband and he did eat. 7. And the eyes of them both were opened, and they knew that they were naked. 8. And Adam and his wife hid themselves from the presence of the Lord, among the trees of the garden.Gen 3:6.

p. 28Homil. xij. This first man Adam, who having but one Commandment at Gods hand, namely, that he should not eat of the fruit of knowledg of good and evil, did notwithstanding most unmindfully, or rather most wilfully break it, in forgetting the strait charge of his Maker, and giving ear to the crafty suggestion of that wicked Serpent the Devil.

Expl. 15. In this A. there are two things remarkable, (1.) That our Parents by sinning lost that state of perfection which they had in Paradise; and (Christ only excepted, whatever some Quakers dream) there was never any man perfectly innocent, or free from sin, since the fall. Now that state of perfection which our first Parents lost (and we in them) did consist; (1.) In their conformity to God, or in having his image stampt upon them, in knowledg, righteousness, and holiness. (2.) In their perfect capacity and fitness to enjoy God their Creator. (2dly,) That the sin whereby they fell was direct disobedience, in eating the forbidden fruit (whether an Apple, or whatever else), and that against a particular positive express Precept, thou shalt not eat of it; which sin of theirs was a big-belly'd sin, and carried in it, (1.) Pride and Ambition, to be as Gods in the Devils sense, (i. e.) in knowledg, or know as much as God himself. (2.) Ingratitude, for their priviledg and liberty to eat of all other trees of the Garden. (3.) Infidelity, not giving that credit and belief to God which he did to Satan. (4.) This forbidden tree was the Seal of the Covenant of life, and p. 29therefore to eat of it was to tear off the Seal.

A. 16.Did all mankind fall in Adams first transgression? The Covenant being made with Adam not only for himself, but for his Posterity nnGen. 1.28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the Earth. Gen. 2.16. And the Lord God commanded the man, saying, Of every Tree in the Garden thou maist freely eat. 17. But of the Tree of the knowledg of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die.Gen 1:28Gen 2:16, all mankind, descending from him by ordinary generation, sinned in him, and fell with him in his first transgression ooRom. 5.18. By the offence of one, judgment came upon all to condemnation.Rom 5:18.

Homil. xij. The judgment of everlasting death,— fell not only on him, but also on his posterity and children for ever; so that the whole brood of Adams flesh should sustain the self-same fall and punishment which their fore-father by his offence most fully had deserved.

Exp. 16. We have here two things to be considered: (1) That Adam was not only the root of all mankind descending from him by ordinary generation, he being the first that God created of that species; but also the representative of mankind, and did as a publick person stand for all his posterity in that Covenant of life which God made personally with him; hence that p. 30common phrase, that we were all in his loyns, (i. e.) naturally, as descending from him; and legally, as represented by him. Not but that we were also in the loyns of Eve ▪ but that man being first created, and of the more noble Sex, is principally taken notice of both in the Covenant and in the Transgression. For (2dly,) we are here to observe, that all mankind (Christ the Son of God only excepted) did sin in Adam; By one sin entred into the world upon all, for as much as all have sinned. Some explain this by the example of Levi, who is said to pay tythes in Abraham, though Levi was not born some hundred years after Abraham did thus pay tythes: So all Adams posterity (which proceed from him in the ordinary course of nature) may be said as well to sin in Adam, though some of them might not be born some hundreds or thousands of years after him. We know that the bonds and compacts of Parents may reach the Children; else they could not be liable nor capable of enjoying their estates, to pay their debts; and the treason of the Parent doth legally taint the Son, till it please the Prince to take it off. And then further, as the righteousness of Christ the second Adam, and his obedience, is imputed to all that believe; so the disobedience of the first Adam is reckoned to the score of all his posterity, because they were legally in him, and one with him when he sinned.

p. 31A. 17.Into what estate did the fall bring mankind? The fall brought mankind into an estate of sin and misery ppRom. 5.12. By one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.Rom 5:12.

Homil. ii. p. 1. Iob having in himself great experience of the miserable and sinful estate of man, doth open the same to the world, Chap. 14.

Expl. 17. In this A. 'tis observable, that the fall did not only put our first Parents actually under misery, but it did instate all his posterity in misery, and did entail sin upon them, as Ancestors do entail their Lands upon their posterity; and if the second Adam had not by an act of infinite grace and wisdom cut off this entail in the behalf of believers, all mankind must for ever have continued not only heirs and children of wrath (as we are all by nature,) but also actually under the wrath of God for ever. For this was all the estate that our first Parents left to their posterity, sc. sin and misery.

A. 18.Wherein consists the sinfulness of that estate whereunto man fell? The sinfulness of that estate whereunto man fell, consists in the guilt of Adams first sin qqRom. 5.19. By one mans disobedience many were made sinners.Rom 5:19, the want of original righteousness rrRom. 3.10. There is none righteous, no not one.Rom 3:10, and the p. 32corruption of his whole nature, which is commonly called original sin ssEph. 2.1. You hath he quickened, who were dead in trespasses and sins. Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me?Eph 2:1Ps 51:5, together with all actual transgressions, which proceed from it ttMat. 15.19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false-witness, blaspemies. 20. These are the things which defile a man.Matt 15:19.

Artic. IX. Original or birth-sin is the fault and corruption of the nature of every man, that naturally is ingendred of the off-spring of Adam, whereby man is very far gone from original Righteousness, and is of his own nature inclin'd to evil.

Expl. 18. There are four Particulars in this A. (which do all suppose that Adam sin'd as a common Representative of all Mankind.) As, (1.) That the guilt of that single act of disobedience which Adam was guilty of, is very justly imputed to all the degenerate and sinful race of Adam; for that Covenant which was made with him being made with us also in him, when he transgressed by eating the forbidden fruit, we his posterity are to be looked upon as Accessaries, and consenting to the fact; and when he thus sinned, it was as much as if all his posterity had sinned in their own persons. (2) The want of original righteousness, or the want of power and ability to do the will of God which man had by Creation; for God made man upright, p. 33that is, in a capacity and with ability to do the whole will of God; which ability was not taken away from man till he had foolishly and wilfully thrown it away. (3.) The corruption of the whole nature of man, and that in every mothers child of us (the Child Iesus only excepted). For every one of us may truly say with David, one by one, Behold I was shapen in iniquity, and in sin did my mother conceive me: It being impossible that a clean thing should come out of an unclean. Now because this corruption of nature is the fountain of all manner of sin, both in thought, word, and deed, therefore it is called original sin. And then, (4.) All those corrupt streams which do proceed from this corrupt fountain, are called actual sins; by which I understand any action of a man, whether it be an internal action of the mind and soul; or external, of the body, which is not conformable to the Law of God; as also the neglect and omission of any action (whether internal or external) which the Law requires.

A. 19.What is the misery of that estate whereunto man fell? All mankind by their fall, lost communion with God uuGen. 3.8▪ Adam and his wife hid themselves from the presence of the Lord God, amongst the Trees of the Garden. 24. So he drove out the man.Gen 3:8, are under his wrath and curse wwEph. 2.3. And were by nature, children of wrath, even as others. Gal. 3.10. Cursed is every man that continueth not in all things which are written in the Book of the Law to do them.Eph 2:3Gal 3:10, and so made liable to all miseries in this life, to death it self, and to the pains of hell for ever xxRom. 6.23. The wages of sin is death. Mat. 25.41. Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his angels.Rom 6:23Matt 25:41.

p. 34Homil. xij. As in Adam all men universally sinned; so in Adam all men universally received the reward of their sin, i. e. they became mortal, and subject unto death, having in themselves nothing but everlasting damnation both of body and soul.—O what a miserable and woful state was this, that the sin of one man should destroy and condemn all men, that nothing in all the world might be lookt for, but only pangs of death, and pains of Hell.

Expl. 19. Concerning this A. 'tis observable in the general, That mans losses by the sall, do reach as far as the guilt of that first disobedience whereby he fell, namely, to all mankind; yet more particularly, (1st,) Adam lost (and we in him, and with him) communion with God; and the loss of this is a treble loss, (1.) Of Gods sweet and gracious presence and company, and that in a most immediate manner, as one friend is personally present with another. (2.) Of converse with God; for whilst God and man were together in Paradise, and man continued innocent, their society was not like that of the Quakers in their Silent-Meetings, but there would have continued such familiarity betwixt them, as is betwixt two loving friends, they would have walked together, and p. 35talked together; for if God did use that familiarity with Moses, Exod. 33.11. since the fall, much more would he have continued it with Adam and his posterity, if they had never fal'n. (3.) From this sweet company and converse would have sprung up in the heart, a continual satisfaction and delight to the soul of man; for man yet continuing like God, he could not but love him, and delight himself in this sweet intercourse. (2dly,) The sinful posterity of Adam (till interested in Christ) are actually under the wrath of God, for God is angry with the wicked every day; and actually under the curse, because under the Law, not under Grace. (3dly,) Man in this state is continually liable to have the curse executed upon him every moment, and has no protection at all either against the miseries of this life, or the pains of hell.

A. 20.Did God leave all mankind to perish in the estate of sin and misery? God having out of his meer good pleasure, from all eternity, elected some to everlasting life yyEph. 1.4. According as he hath chosen us in him, before the foundation of the world.Eph 1:4, did enter into a Covenant of Grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer zzRom. 3.21. But now the righteousness of God without the law is manifested, being witnessed by the Law and the Prophets. 22: Even the righteousness of God, which is of Faith by Iesus Christ, unto all, and upon all that believe.Rom 3:21.

p. 36Artic. xvij. Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them to everlasting salvation, as vessels made unto honour. Homil. xij. Behold the goodness and tender mercy of God,—he ordained a new Covenant, and made a sure promise thereof, namely, that he would send a Messias or a Mediator into the world, which should make intercession, and put himself as a stay between both Parties; to pacifie the wrath and indignation conceiv'd against sin, and to deliver man out of the miserable curse, and cursed misery whereinto he was fal'n head-long, by disobeying the will and commandment of the only Lord and Maker.

Expl. 20. In which A. we have (1st,) Gods eternal purpose, and absolute decree, whereby he hath singled out or chosen some of mankind, upon whom he is resolved to bestow eternal life, and that out of his meer free grace, without any foresight of faith, obedience, perseverance, or any other condition, as a cause or motive inducing him to make this choice; nay, the decree it self is not founded in the merits of Christ, but purely in the love of God; though as for all the blessed effects of this decree (as reconciliation, pardon, justification, adoption, sanctification, salvation, &c.) are actually received and enjoyed, by the elect, only upon the consideration of the merits, righteousness, and satisfaction of Christ. Yet more distinctly, and for order sake, we may conceive p. 37of these two things in Gods decree of Election, (1.) Gods most wise design, to advance the glory of his free-grace, in bringing many sons to glory. (2.) That God of his free grace had singled and culled out a certain distinct number of persons for the enjoyment of this glory. Now this very act of Gods picking and culling out those particular persons whom he designed to save, is that we call very properly Election. Neither did this grace of God only appear in making this choice, and then in leaving his chosen ones to get eternal life and heaven as they could; but (2dly,) He did also pitch upon an effectual means, or contrive a way whereby his chosen people should effectually and infallibly obtain eternal life; and this was by entring into a Covenant of Grace, with Christ the second Adam, and the Mediator of the new Covenant; and in Christ with all believers, that whosoever should believe on the Son of God, he would give unto them eternal life; and that they should never enter into condemnation. Hence I infer, (1.) That it is the free grace of God, and not the free will of man that maketh one man to differ from another, Paul from Iudas. (2.) That the praise and glory of this difference is to be ascribed not unto man, but unto God, Not unto us, O Lord, &c.

p. 38A. 21.Who is the Redeemer of Gods Elect? The only Redeemer of Gods Elect is the Lord Jesus Christ aa1 Tim. 2.5. For there is one God, and one Mediator between God and men, the man Christ Iesus.1 Tim 2:5, who being the eternal Son of God, became man bbJoh. 1.14. And the word was made flesh, and dwelt among us.John 1:14, and so was, and continueth to be God and man, in two distinct natures, and one person ccRom. 9.5. Whose are the Fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed for ever.Rom 9:5, for ever ddHeb. 7.24. But this man, because he continueth ever, hath an unchangeable priesthood.Heb 7:24.

Artic. xviij. They also are to be had accursed, who presume to say that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law and the light of Nature. For the holy Scripture doth set out unto us only the name of Jesus Christ, whereby men must be saved. Hom. x. p. 2. — Reprobates perish through their own default — Christ Jesus as he is a rising up to none other than those who are Gods Children by Adoption; so is his word, yea the holy Scripture, the power of God to salvation to them only that do believe it.

Expl. 21. There are three things to be noted in this A. (1.) That the Redeemer of Gods Elect is God as well as Man. (2.) Man as well as God. (3.) Both God and Man in one person. (1.) He is God, for he is the Son of God, not by Creation; as Adam was; nor by natural generation, as we are all the Children of p. 39Adam; but by eternal generation, so as that God the Father, who begat him, was not before him in time: And he was God, that his Godhead might keep his humane nature from sinking under infinite wrath when he suffered for our sins, that he might have power to raise himself from the grave, and rescue himself out of the jaws of death, that the dignity of his person might render his sufferings, obedience, intercession, and satisfaction of infinite value and efficacy, for the procuring of eternal life for his people, and that he might be in a capacity to bestow his Spirit upon them, and to conquer all their enemies for them. (2.) He must be Man as well as God, that he might perform obedience, suffer, satisfie, and intercede for us in our nature; that he might be a merciful High-Priest, and have a fellow-feeling of our infirmities. (3.) Both God and Man in one person, that he might be a fit Mediator betwixt God and man, to make up the difference betwixt them, which sin had made. For as sin is the only make-bate, so Christ having taken our nature into union with the Godhead, is the only person that is in a capacity to make peace betwixt an offended God and offending man; and that he might perform (in the great work of Redemption) whatever was requirable of both natures jointly in one person; or whatever he was to do as head of the Church.

p. 40A. 22.How did Christ being the Son of God, become man? Christ the Son of God became man, by taking to himself a true body eeHeb. 2.14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part in the same.Heb 2:14, and a reasonable soul ffMat. 26.38. Then saith he unto them, My soul is exceeding sorrowful, even unto death.Matt 26:38, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her ggLuk. 1.31. Behold thou shalt conceive in thy womb, and bring forth a Son, and shalt call his Name Iesus. 35. The holy Ghost shall come upon thee, and the power of the highest shall over-shadow thee.Luke 1:31, yet without sin hhHeb. 7.25. Such a High-Priest became us, who is holy, harmless, undefiled, separate from sinners.Heb 7:25.

Artic. xv. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clear void, both in his flesh and in his spirit. Artic. II. The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took mans nature in the womb of the Virgin Mary, of her substance: So that two whole and perfect natures▪ that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a Sacrifice not only for original guilt, but also for actual sins of men. Homil. xij. As truly as God liveth, so truly was Jesus Christ the true Messias and Saviour of the world, even the same Jesus which was born of the Virgin Mary, without all help of man, only by the power and operation of the Holy Ghost.

p. 41Expl. 22. When it is here said, that Christ the Son of God became man, we are not to imagine that Christ did then lay down his Godhead, or that he did cease to be God, when he honoured mans nature so far as to take that upon him: for though he then began to be what he was not before, man; yet he did not cease to be at his Incarnation what he was before, namely, God; it being impossible altogether that the Godhead should admit of any change, because of its infinite perfection; for every change is either for the better or for the worse, but the Godhead was infinitely (as well as independently) perfect, and consequently without all variableness or shadow of changing; so that all the change which was in Christ at his Incarnation, it was in his humane nature only; and that change was indeed for the better, for it was for the highest advancement, honour, and perfection that our nature was capable of. But Christ, though the Son of God, and therefore truly God, became man, (1.) Not by being like unto man only in outward appearance, and to the outward senses, as a Phantasm, an Apparition, or a Ghost that doth appear in mans shape, as those Hereticks of old call'd the Marcionites did fancy: No, he became man, (2.) By taking the real body of man, or by taking flesh, blood, bones, nerves, sinews, hands, feet, and all other integral parts of the very same kind with those of mans body. His body was such, that it did p. 42grow in stature from that of a child to that of a man, and was subject to the touch or feeling. (3.) By taking a reasonable soul, or a soul furnished with the very same powers and faculties that ours have, for the kind, as understanding, will, affections, memory, &c. and was capable of the improvement of these, as of growing in wisdom and knowledg, according to his humane nature. (4.) By being conceived of the Holy Ghost, i. e. in a manner supernatural, or above nature, and not in an ordinary way of natural generation, but by the immediate and omnipotent operation of the Spirit the third person in the Trinity, who did in a way altogether unexpressible by man, and without the help of man, frame the body of the holy Child Jesus in the Virgin Maries womb, wherein this blessed Babe continued the space of Nine Months, as other children do in their mothers womb, and then was born into the world in fulness of time, as they are; but yet without sin, as they are not.

A. 23.What Offices doth Christ execute as our Redeemer? Christ as our Redeemer, executeth the offices of a Prophet iiAct. 3.20. Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you.Acts 3:20, of a Priest kkHeb. 5.6. Thou art a Priest for ever, after the order of Melchisedec.Heb 5:6, and of a King llPsal. 2.6. Yet have I set my King upon my holy hill of Sion.Ps 2:6, both in his estate of Humiliation and Exaltation.

p. 43Expl. 23. By this word Redeemer, we are to understand the same with Mediator, and by both the second Person in the Trinity, as he was (upon Covenant and Contract made with the Father) to mediate peace betwixt God and man, and to manage the whole work of Redemption, in order to the justification, sanctification, and salvation of the Elect; and that not only whilst he was here upon earth to be our King, Priest, and Prophet; but now that he is in heaven, he ever lives to make intercession for us, and doth still guide, and teach, and govern his Church by his Word and Spirit.

A. 24.How doth Christ execute the office of a Prophet? Christ executeth the office of a Prophet, in revealing to us mmJoh. 1.18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.John 1:18, by his Word nnJoh. 20.31. These things are written, that ye might believe that Iesus is the Christ, the Son of God; and that believing ye might have life through his Name.John 20:31, and Spirit ooJoh. 14.26. The Comforter which is the holy Ghost, whom the Father will send in my Name, he shall teach you all things.John 14:26, the Will of God for our Salvation.

Hom. xvij. By this our heavenly Mediator do we know the favour and mercy of God the Father, by him know we his will and pleasure towards us, for he is the brightness of his Fathers glory, and a very clear image and p. 44pattern of his substance. It is he whom the Father in heaven delighteth to have for his beloved Son, authorized to be our Teacher, whom he charged us to hear, saying, Hear him.

Expl. 24. When Christ is here called a Prophet, we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church, or the enemies thereof, though this he has done in Prophetical Scriptures, so far as he thought necessary for the good of his Church: But he is principally called a Prophet (and that Prophet) because of that power, commission, and ability which he has, and doth exercise, in revealing and declaring (both outwardly by his Word, and inwardly by his Spirit) the whole mind and will of God, which was necessary to be known by man in order to salvation. And for this reason he is called in Scripture the Word (and the Word was made flesh), and his name is [the Word of God], because that as a man does make known what his mind and will is by his words, either written or spoken; so God the Father doth make known unto man by Christ what he would have men to believe and do in order to salvation; and that either mediately, by committing the word of Christ unto writings, as in the Scripture; or immediately, by the Spirit of Truth, as he did communicate and speak his mind to Moses, the Prophets, and Apostles.

p. 45A. 25.How doth Christ execute the office of a Priest? Christ executeth the office of a Priest, in his once offering up of himself a Sacrifice to satisfie Divine Justice ppHeb. 9.28. Christ was once offered to bear the sins of many.Heb 9:28, and to reconcile us to God qqHeb. 2.17. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High-Priest, in things pertaining to God to make reconciliation for the sins of the people.Heb 2:17, and in making continual intercession for us rrHeb. 7.25. He is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them.Heb 7:25.

Homil. xx. p. 1. We having nothing of our selves to present us to God, have need of a Mediator for to bring and reconcile us unto him, who for our sins is angry with us. The same is Jesus Christ, — to pacifie his wrath.—For he alone did with the Sacrifice of his Body and Blood, make satisfaction unto the Justice of God for our sins. To. 1. Hom. III. p. 2. We must trust only in Gods mercy, and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross, to obtain thereby Gods grace, and remission as well of our original sin, as of all a …al sin, — if we truly repent and turn unfeignedly unto him. To. 11. Hom. xi. Reconciled to Gods favour, we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father, when we be obedient to his will; yea, attributeth that unto us and to our doings, that he by his Spirit worketh in us, and through his grace procureth for us.

Expl. 25. In this A. we have both the parts of Christs Priestly Office, as, (1st,) Satisfaction, p. 46and this twofold, (1.) To the whole Law, in fulfilling all righteousness, in the perfect performance of what the Law required from him. (2.) To the Iustice of God, in undergoing the Curse of the Law, for the Elect; and this he did by his sufferings, but especially when his Soul was made an offering for sin, or when he was sacrificed for sinners. In which Offering he was, (1.) The Priest, for he offered up himself, or he laid down his life of himself; and he was the Priest as God-man. (2.) He was the Altar, principally according to his Divine nature, because the Altar was to sanctifie the gift offered, and therefore was to be more excellent than the Sacrifice it self. (3.) He was also the Sacrifice, for he offered the Sacrifice of himself, (i. e.) according to the humane nature properly, and this therefore is called the Sacrifice of his Body and of his Blood; and all this, that there might be some kind of compensation made, or satisfaction given to God, for that wrong which we had done to him. (2dly,) We have the intercession of Christ, which is the other part of Christs Priestly Office, whereby Christ doth present himself continually before the Father, pleading his blood and merit for the satisfaction that he has made to Divine Justice, and for the reconciliation of God to the sinner. And his intercession is rather by way of plea at the Bar of Justice, than by way of prayer and supplication at a Throne of Grace; and p. 47therefore it is that he is called our Advocate.

A. 26.How doth Christ execute the office of a King? Christ executeth the office of a King, in subduing us to himself ssPsal. 110.3. Thy people shall be willing in the day of thy power.Ps 110:3, in ruling and defending us ttIsa. 33.22. The Lord is our Iudg, the Lord is our Law-giver, the Lord is our King, he will save us.Isa 33:22, and in restraining and conquering all his and our Enemies uu1 Cor. 15.25. For he must reign, till he hath put all his Enemies under his feet.1 Cor 15:25.

To. 2. Homil. xiv. He sitteth on the right hand of his heavenly Father, having the rule of heaven and earth; reigning as the Prophet saith, Psal. 17. from Sea to Sea, —he hath overcome the Devil, Death, and Hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them. Homil. xvij. p. 3. To this our Saviour and Mediator hath God the Father given the power of heaven and earth, and the whole jurisdiction and authority to distribute his gifts committed to him, — and thereupon to execute his authority committed, after that he had brought sin and the Devil to captivity, to be no more hurtful to his members, he ascended up into heaven again, and from thence sent liberal gifts to his well-beloved Servants, and hath still the power to the worlds end, to distribute his Fathers gifts continually in his Church, to the establishment and comfort thereof.

Expl. 26. Yet more fully Christ doth execute his Kingly Office, (1st,) By his authority, in setting up a government in his Church, which p. 48in the outward form or administration thereof is to be managed by such Officers, and according to such Laws, Ordinances, and Censures as he hath appointed in his word. (2dly,) By his Power, as (1.) That of his Almightiness, whereby he is able to subdue all things to himself, and to make his very enemies his foot-stool. (2.) Of his Grace, whereby he doth subdue the hearts of his chosen people to himself, and makes them a willing people in the day of his power. (3.) Of his Spirit, whereby he doth sanctifie his people, and fit them for heaven, as also support, guide, and comfort them under all the afflictions they meet with on earth. (4.) By his Iustice, in punishing his and his Churches adversaries.

A. 27.Wherein did Christs Humiliation consist? Christs Humiliation consisted in his being born, and that in a low condition wwLuk. 2.7. And she brought forth her first born Son, and wrapped him in Swadling-clothes, and laid him in a manger.Luke 2:7, made under the Law xxGal. 4.4. God sent forth his Son, made of a woman, made under the Law.Gal 4:4, undergoing the miseries of this life yyIsa. 53.3. He is despised and rejected of men, a man of sorrows, and acquainted with grief.Isa 53:3, the wrath of God zzMat. 27.46. And about the ninth hour, Iesus cried with a loud voice, My God, my God, why hast thou forsaken me?Matt 27:46, and the cursed death of the the Cross aaPhil. 2.4. He humbled himself, and became obedient unto death, even the death of the Cross.Phil 2:4, in being buried, and continuing under the power of death for a time bbMat. 14.40. As Ionas was three days and three nights in the Whales belly, so shall the Son of man be three days and three nights in the heart of the earth.Matt 14:40.

p. 49Hom. III. p. 3.—Hath given his own natural Son' being God eternal, immortal, and equal unto himself in power and glory, to be incarnated, and take our mortal nature upon him, with the infirmities of the same, and in the same nature to suffer most painful and shameful death for our offences, to the intent to justifie us, and restore us to life everlasting. Hom. xij. He did hunger and thirst, eat and drink, sleep and wake, —preach his Gospel,—weep and sorrow for Ierusalem, pay tribute for himself and Peter, suffer death.

Expl. 27. In the general, Christs Humiliation doth consist, in all that which did befall him from the first moment of his conception in the Virgins womb, to the very time of his resurrection from the grave: (1.) He was humbled in his conception; that he who was God equal with the Father, should according to his humane nature have a body framed for him in the womb of a Virgin, and should continue …ose Prisoner there for the space of about nine months, whom the heaven of heavens cannot contain. (2.) Humbled in his birth, in that he was born of a woman, and that not an Empress or Princess, but a woman of a mean rank and low estate, though a Virgin; that he who was the Son of God, and the Father of eternity, or himself the everlasting Father, should in fulness of time be born in the form p. 50of a servant, made under the Law, not only in a state of subjection to the commands of it, but also liable, to the curse of it, which was due only to us, and not to him, but only as he was our Surety, and all this that we might receive the adoption of Sons, who deserved not to be called Servants. That he who was Heir of all things, and made this great house the World, should be so unfurnisht with houshold goods, as to have no better Cradle than a Manger. (3.) In his life he humbled himself to the infirmities of our nature, as hunger, cold, nakedness, poverty, &c. to undergo with admirable patience, the unkindnesses and forsakings of his friends, the reproaches, indignities, and persecutions of his enemies; yea and to be tempted by that great enemy of mankind the Devil. (4.) In his death, that he should dye at all, who is the Author of natural, spiritual, and eternal life; and besides, could he not, if he would, have translated himself from earth to heaven (as Enoch was translated) without dying at all; but then that the King of Glory should dye the …ost shameful death, that of the Cross, and in the basest company, betwixt two Theeves. (5) After death, in having his body laid in the earth, who had before made the heavens, and laid the foundation of the earth. And last of all, that he should continue under the power of death & the grave for three days, who could (if he would) within less than three moments, yea in less time p. 51than a moment have raised his body from the grave. O incomprehensible humiliation! and that which should fill us all with grateful and astonishing admiration at it, that all this was for sinful man!

A. 28.Wherein consisteth Christs Exaltation? Christs Exaltation consisteth in his rising again from the dead on the third day cc1 Cor. 15.4. And that he was buried, and that he rose again the third day, according to the Scriptures.1 Cor 15:4, in ascending up into heaven, and sitting at the right hand of God the Father ddMark 16.19. So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.Mark 16:19, and in coming to judg the world at the last day eeAct. 17.31. He hath appointed a day in the which he will judg the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.Acts 17:31.

Artic. IV. Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of mans nature, wherewith he ascended into heaven, and there sitteth until he return to judg all men at the last day. To. 2. Hom. xiv. After this world Judg as well of the living as of the dead, to give reward to the good, and judgment to the evil. Hom. xvij. p. 3. By him hath Almighty God decreed to dissolve the world, to call all before him, to judg both the quick and the dead; and finally, by him shall he condemn the wicked to eternal fire in hell, and give the good eternal life, and set them assuredly in presence with him in heaven for ever more.

p. 52Expl. 28. Christ is here exalted, (1st,) In his resurrection; and here (1.) The glory of his power was exalted, for he raised himself by his own Almighty power, and thereby declared himself to be the Son of God. (2.) The glory of his truth, for he raised himself, as he had foretold, within three days. (3.) The glory of his authority, for he rose as a publick person, and thereby declared himself Head of the Church. (4.) The glory of his mercy, for he rose again for our justification; for if he had not received a discharge from his Father, and had he not been released from the prison of the grave, it would have been an evidence against us, that our debt was not paid. (2dly,) He was exalted by his ascension, (1.) If we consider the manner of it, it was with glorious triumph over hell and death. (2.) His ascension was into heaven, namely, into the heaven of heavens, that which is called Paradise and the third Heaven, whether Enoch and Elias went. (3.) In his bounty and grace, he ascended that he might give gifts to men. (3dly,) Exalted in his sitting, &c. for his Session at the right hand of the Father, doth declare him to be supreme Head of the Church. (4thly,) In judging the world, he will be exalted, (1.) In his authority. (2.) In his righteousness.

p. 53A. 29.How are we made partakers of the Redemption purchased by Christ? We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us ffJoh. 1.12. As many as received him, to them gave he power to become the Sons of God.John 1:12, by his holy Spirit ggTit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Which he shed on us abundantly through Iesus Christ our Saviour.Titus 3:5.

Artic. xvij. —They which be endued with so excellent a benefit of God (viz. Election) be called according to Gods purpose, working in due season; they through grace obey the calling; be freely justified, &c.

Expl. 29. In this A. is plainly laid before us the manner how, and means whereby all that Christ has done and suffered for sinners (as Mediator), and all that he is now doing in heaven for them, doth become effectual to the compleat redemption, and eternal salvation of all true Christians, sc. by the real and actual application of all this unto them. For though Christ, the great Physitian of value, has made the healing Plaister of his Blood sufficiently broad enough both to cover and to cure all the wounds that sin hath made in all the men in the world; yet the far greater part of the world do dye and perish of their wounds, because they will not suffer this soveraign Plaister to be apply'd to them, in the sound preaching p. 54of the Gospel, neither will they abide to have their wounds searched in order to cure: Now for the manner how, and the means whereby this Plaister is apply'd; I answer, (1.) It is outwardly, by the Ministers of the Gospel, unto all those that do believe, as when they preach this Doctrine, that whosoever believeth shall be saved. (2.) Inwardly, by the Holy Spirit, who does not only lay on the Plaister in a work of conviction, but doth make it become effectually healing in a work of conversion and sanctification. For the means, see the next A.

A. 30.How doth the Spirit apply to us the Redemption purchased Christ? The Spirit applieth to us the Redemption purchased by Christ, by working faith in us hhEph. 9.8. By grace ye are saved through faith, and that not of your selves, it is the gift of God.; and thereby uniting us to Christ in our Effectual Calling iiEph. 3.17. That Christ may dwell in your hearts by saith. 1 Cor. 1.9. God is faithful, by whom ye were called into the fellowship of his Son Iesus Christ.Eph 3:171 Cor 1:9.

Homil. II. Of the Passion. As it profiteth a man nothing to have S…lve, unless it be well-applied to the part infected; so the death of Christ shall stand us in no force, unless we apply it to our selves, as God hath appointed. Almighty God commonly worketh by means; and in this thing he hath also ordained a certain mean, whereby we may take fruit and profit to our Souls health. Homil. xvi. p. 2. The Holy Ghost is a Spiritual and Divine Substance, the Third person in the Trinity, distinct p. 55from the Father and the Son, and yet proceeding from them both,—doth regenerate; which the more it is hid from our understanding, the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us: For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and commandment of God, such as otherwise of their crooked and perverse nature they should never have.—Who is the only worker of our sanctification, and maketh us new in Christ.

Expl. 30. Here we have the particular means or instrument which the Holy Spirit makes use of for the applying of the Redemption purchased by Christ, to all those whom he has redeemed by his blood. Not that the Spirit may be said to believe in the elect, but that he doth work that faith in them whereby they (as Members) are united to Christ their Head, and so do mystically and spiritually (but really) become one with him, for they that are thus joined to the Lord, are one spirit; and so being one with Christ, what was done for them by Christ as their Mediator, Head, and Husband, is accounted as done by themselves; he having pay'd their debt as their Surety, they receive their discharge, and shall never come into condemnation, or be cast into Prison, after they are once thus one with Christ, and effectually called by the Spirit.

A. 31.What is Effectual Calling? Effectual Calling is the work of Gods Spirit p. 56kk2 Tim. 1.9. Who hath saved us, and called us with an holy calling.2 Tim 1:9, whereby convincing us of our sin and misery llAct. 2.37. Now when they heard this, they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do?Acts 2:37, enlightning our minds in the knowledg of Christ mmAct. 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God.Acts 26:18, and renewing our wills nnEzek. 36.26. I will take away the stony heart out of your flesh, and I will give you a heart of flesh.Ezek 36:26, he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel ooJoh. 6.44. No man can come unto me, except the Father which hath sent me, draw him. 45. Every man that hath heard, and hath learned of the Father, cometh unto me.John 6:44.

Artic. X. The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will. Hom. II. Of Alms, p. 2. The good deeds of man are not the cause of making him good, but he is first made good by the Spirit and grace of God, that effectually worketh in him, and afterward he bringeth forth good fruit. — God of his mercy and special favour towards them whom he hath appointed to everlasting salvation, hath so offer'd his grace especially, and they have so received it fruitfully, that though by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition, yet now the Spirit of God mightily working in them, unto obedience to Gods will and commandments, they declare by their p. 57outward deeds and life, in the shewing of mercy and charity, which cannot come but of the Spirit of God, and his especial grace, that they are the undoubted children of God, appointed to everlasting life.

Expl. 31. That we may the better know what effectual Calling is, we are to consider of a double Call, which doth many times prove ineffectual; as, (1.) Outward, in the preaching of the Word, and the voice of the Rod, or any Providence whatsoever, which doth call men to repentance, faith, and holiness; but notwithstanding all these outward Calls, there are Millions in the world who turn the deaf ear to God, and will not return to him by repentance, nor come to Christ by faith. (2dly,) There is an inward Call, which is no less ineffectual than the former, and it is the Spirits Call, as when he proceeds no further than that which Divines call a common work; as (1.) Common illumination, or some kind of floating knowledg in the head, concerning the word of God, and spiritual matters; and no doubt but many men who have wicked hearts, and lead bad lives, may be well stored with gifts of this kind; as Iudas for one. (2.) Some kind of flashy affections excited and stir'd up in the Soul towards good things, called foretasts of the powers of the world to come; and such was in Herod and Balaam. (3.) Some kind of faint languishing inclinations in the will to obedience, such as Herod had when he did many things. (4.) Some kind of sense of sin, both p. 58in its guilt and horrour, such as Iudas had; and yet notwithstanding all this inward work of the Spirit, his Call may be ineffectual. And if all this may be without success, then no wonder if the Arminians Call, that of moral suasion, or of arguments, do prove no better. But then (2dly,) There is another inward Call of the Spirit, which is effectual to the Elect; sc. that whereby the Spirit doth not only call, but enable them to come at his call, as when he doth renew the mind, and change the will, sanctifie the heart, purifie the conscience and affections; and doth work a lively faith in such persons, and repentance from dead works.

A. 32.What benefits do they, that are effectually called, partake of in this life? They that are Effectually called, do in this life partake of Justistification ppRom. 8.30. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.Rom 8:30, Adoption qqEph. 1.5. Having predestinated us to the adoption of children by Iesus Christ unto himself.Eph 1:5, Sanctification, and the several benefits which in this life do either accompany, or flow from them rr1 Cor. 1.30. Of him ye are in Christ Iesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption.1 Cor 1:30.

Artic. xvij.—They through grace obey the Calling; they be justified freely, they be made Sons of God by Adoption; they be made like the image of his only begotten p. 59Son Jesus Christ; they walk religiously in good works, and at length by Gods mercy they attain to everlasting felicity.

Expl. 32. Into the nature of these particular Benefits of Effectual Calling, there will be occasion to enquire hereafter; but as to the certainty of the thing, that all that are effectually called shall partake of these, is evident from these grounds: (1.) In that Christ did purchase these benefits, not for himself, but for them; nay, he had never laid down such a price in his Fathers hands, but for the sake of Believers. (2.) The tenour of the Covenant of Grace doth ascertain this, for when God the Father and Son did treat together concerning the redemption of the Elect, it was upon these terms, sc. That upon the Sons undertaking to satisfie both the Law and Justice of God, and upon the full performance of this undertaking, all those that do believe in Christ (though by nature they had been children of wrath as well as others) should upon their believing, be justified, adopted, sanctified, and saved. (3.) Upon their believing they do receive Christ, and he gives himself freely to them; and how shall they not with him, have all things else they stand in need of.

A. 33.What is Iustification? Justification is an Act of Gods free-grace, wherein he pardoneth all our sins ssEph. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.Eph 1:7, and accepteth p. 60us as righteous in his fight tt2 Cor. 5.21. For he hath made him sin for us that knew no sin, that we might be made the righteousness of God in him.2 Cor 5:21, only for the righteousness of Christ imputed to us uuRom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous.Rom 5:19, and received by faith alone wwGal. 2.16. Knowing that a man is not justified by the works of the Law, but by the faith of Iesus Christ, even we have believed in Iesus Christ, that we might be justified by the faith of Christ.Gal 2:16.

Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. To. I. Hom. III. Because all men be sinners and offen-ders, and breakers of his Law and Commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified and made righteous before God; but every one is constrained to see for another righteousness—and this which we so receive of Gods mercy and Christs merits embraced by faith, is taken, accepted, and allow'd of God for our perfect and full justification. Part 3. Our works do not merit or deserve remission of our sins, and make us of unjust, just before God: but God of his own mercy, through the only merits and deservings of his Son Jesus Christ, doth justifie us. Nevertheless, because Faith doth directly send us to Christ for remission of our sins, and that by faith given us of God, we embrace the promise of Gods mercy, and of the remission of our sins (which thing none other of our virtues or works properly doth) therefore the Scripture useth to say, that faith without works doth justifie; or only faith doth justifie. —Not through the merit of any virtue that we have within us, or of any work that cometh from us; therefore in that respect,—we forsake (as it p. 61were) altogether again faith, works, and all other virtues. For our own imperfection is so great, through the corruption of Original sin, that all is imperfect that is within us, faith, charity, hope, dread, thoughts, words, and works, and therefore not apt to merit and deserve any part of our justification for us. Tom. 2. Hom. IV. It is of the free grace and mercy of God, by the mediation of the blood of his Son Jesus Christ, without merit or deserving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly Kingdom.

Expl. 33. This word [justification] doth signifie, not only to make just or righteous, but also to make a man appear so; (yet not by infusing or working grace or righteousness in the Soul, for this is the meaning of that word sanctification), or it signifies the believing sinners being reputed or accounted righteous in the sight of God, in and through the righteousness of Christ imputed to the sinner, or accounted as his own; for as condemnation doth suppose a man guilty, because the just God doth not condemn men for nothing; so justification doth suppose a man discharged from guilt, and so not obnoxious to the penalty or curse of the Law; now because the sinner cannot expect to receive this discharge by vertue of his own personal righteousness, because all his righteousness is imperfect, or as a menstrous rag; therefore he must be found not having on his own righteousness for his justification, but the righteousness of Christ. But more particularly in this A. we have (1.) The principal Author, or prime efficient cause of justification, p. 62and this is God; Who is he that condemneth? it is God that justifieth. God the Father, as accepting of what Christ has done for sinners; and God the Son, as procuring our discharge; and God the Holy Ghost, as applying the merits of Christ to us, and working faith in us, whereby we receive so great a benefit. (2.) The inward moving cause, free-grace; and not any foresight of faith or obedience in the sinner, to move him to it. (3.) The matter of justification, or in reference to what the sinner is justified; namely, the guilt of sin and curse of the Law. (4.) The manner, which consists in a legal discharge of the sinner from his former obligation to punishment, here called the pardon of his sins, and accepting of him as righteous. (5.) The meritorious cause, only for the righteousness of Christ imputed to the believing sinner. (6.) The instrumental cause, or condition, sc. faith; for the sinner through the means of his faith, or upon the condition of his believing, is thus justified.

A. 34.What is Adoption? Adoption is an Act of Gods free-grace xx1 Joh. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!1 John 3:1, whereby we are received into the number, and have right to all the priviledges of the Sons of God yyJoh. 1.12. As many as received him, to them gave he power to become the sons of God, even to them that believe on his Name. Rom. 8.17. And if children, then heirs, heirs of God, and joint-heirs with Christ.John 1:12Rom 8:17.

p. 63Tom. 1. Hom. III. p. 3.—So making us also his dear children, brethren unto his only Son, our Saviour Christ, and inheritors for ever with him of his eternal Kingdom of Heaven. Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption. Hom. xi. p. 2. By their obedience they declare openly unto to the sight of men, that they are Sons of God, and elect of him unto Salvation.

Expl. 34. More plainly, Adoption, it is Gods taking of those into his care and Family, as his children by grace, who were by nature the children of wrath, and by practice the children of disobedience; and all that they may enjoy the honour, advantages, and priviledges of his children; as (1.) They bear their Fathers Name and likeness, or his badg and cognizance, whereby they are known to belong to him, and that is their holiness. So that those who are afraid to be accounted godly, they are afraid to be God-like, and so disown their Father, as if ashamed of him. (2.) They are all heirs of God, and joint-heirs with Christ their elder Brother, to an heavenly Inheritance. (3.) They have the Spirit of his Son given to them, whereby they are inabled to call God Father, and to come to a throne of grace with the boldness of children. (4.) They are under Gods fatherly protection, so that nothing can harm them. (5.) They are provided p. 64for by him, and therefore can want no good thing. (6.) They have a sanctified use of the creatures, and of all temporal good things, yea afflictions themselves are for their good.

A. 35.What is Sanctification? Sanctification is the work of Gods free-grace zz2 Thes. 2.13. God hath from the beginning chosen you to salvation, through sanctification of the Spirit.2 Thess 2:13, whereby we are renewed in the whole man, after the Image of God aaEph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness.Eph 4:24, and are enabled more and more to dye unto sin, and live unto righteousness bbRom. 8.1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.Rom 8:1.

Hom. II. p. 2. The holy Apostle calleth us Saints, because we are sanctified and made holy by the blood of Christ through the Holy Ghost. Hom. xvi. p. 1.—It is he which inwardly worketh the regeneration and new birth.—The more it is hid from the understanding, the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us. For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and commandment of God; such as otherwise of their own crooked and perverse nature, they should never have. That which is born of the spirit is spirit. As who should say, man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, p. 65without any virtuous or godly motion, only given to evil thoughts and wicked deeds As for the works of the Spirit, the fruits of Faith, charitable and godly motions, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our sanctification, and maketh us new men in Christ Jesus. —Such is the power of the Holy Ghost to regenerate men, and as it were to bring forth a-new, that they shall be nothing like the men they were before.

Expl. 35. As for sanctification, it is no less a work of free-grace than justification and adoption; and in Scripture-phrase it is the new man, new creature, and a mans being created a-new in Christ Jesus unto good works; in which and the like expressions is plainly set before us, the large compass, extent, and comprehension of this work; for herein all things must become new; the nature renewed, or changed from its corrupt and carnal state, to a state of real and true holiness, though imperfect in this life; the mind renewed in saving-knowledg; the will renewed, by being subdued and made pliable to the will of God; the affections renewed, by being spiritualized, or fixed upon spiritual good objects; and so the memory, conscience, phancy, &c. as also the life, because in this change a man becomes a new man. The particular parts of which sanctification are, (1.) Mortification, or a Believers being dead unto sin, (i. e.) in his inclinations, thoughts, cares, affections, endeavours, all which were before lively and strong towards sin. (2.) Vivification, or a living unto righteousness, p. 66(i. e.) being holy in all manner of conversation.

A. 36.What are the benefits which in this life do accompany or flow from Iustification, Adoption, and Sanctification? The benefits which in this life do accompany or flow from Justification, Adoption and Sanctification, are assurance of Gods love, peace of conscience, joy in the Holy Ghost ccRom. 5.1. Being justified by Faith, we have peace with God through our Lord Iesus Christ. 2. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 5. And hope mak… not ashamed, because the love of God is shed abroad in our hearts through the Holy Ghost which is given unto us.Rom 5:1, increase of grace ddProv. 4.18. The path of the just is as the shining light, that shineth more and more unto the perfect day.Prov 4:18, and perseverance therein unto the end ee1 Joh. 5.13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life.1 John 5:13.

To. 1. Hom. ix. p. 2. All those therefore have great cause to be full of joy, that be joined to Christ with true faith, stedfast hope, and perfect charity, and not to fear death nor everlasting damnation.— But rather contrariwise, their godly conversation in this life, and belief in Christ, cleaving continually to his mercies, should make them so long sore after that life that remaineth for them undoubtedly after this bodily death. To. 2. Hom. xij. Released from the burden of sin, justified through faith in his blood, and finally received up into everlasting glory, there to reign with him for ever.

Expl. 36. By this [first priviledg of assurance] p. 67we are to understand, not meerly a believers probable guess or conjecture, or his hope and expectation to be saved; but an infallible certainty, or that which is called in Scripture the full assurance of faith, concerning the love of God, and the believers eternal salvation; which certainty is built, (1.) Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ, as he is tendered in the Gospel. (2.) Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made. (3.) Upon the necessary connexion which there is betwixt the means and the end, betwixt true and saving-grace and salvation it self. (4.) And upon the sure testimony of the Spirit of Adoption, witnessing with the spirit or conscience of this or that particular believer by name, that he is a Child of God. Concerning which assurance these three things are to be noted, (1.) That there may be a true saving-faith, where there is not the full assurance of faith. It doth belong to a believer only, but not to every believer. (2.) That it is every believers duty to look after this assurance, to use his utmost endeavours to make his Calling and Election sure. (3.) Though this assurance may be darkened, diminished, and interrupted through sin or temptation, yet it is ever accompanied with so much secret support to the soul, as that it does keep the soul from total and final despair. p. 68And so there is room left still for [the second benefit, sc.] peace of conscience; in which there is, (1.) Something privative, sc. a very comfortable freedom (not perfect and universal) from that which Divines call trouble of mind, arising from the apprehension of guilt and of the wrath of God; and though in one who has this assurance, the peace of his mind may be disturbed, yet it is but disturbed, and not absolutely lost; as the peace of a State is not lost by every tumult whereby it is disturbed. (2.) There is something positive in this peace, sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance. [Third benefit, sc.] Ioy in the Holy Ghost, sc. a joy springing up in the soul from the comfort and certainty of his testimony, and for the sweetness of his presence. [Fourthly, growth of grace] If not so observably in the leaf and fruit, yet in the root, like a plant in winter. [Perseverance in grace] Not depending upon the mutability of mans will, but upon the immutability of Gods decree and purpose to save the believer, upon the unchangeableness of the Fathers love; upon the purchase, merit, and intercession of the Son; upon the abiding presence of the Holy Ghost, together with the victorious efficacy of his grace in the soul; and upon the stability of the Covenant of grace, which is ordered in all things and sure.

p. 69A. 37.What benefits do Believers receive from Christ at their resurrection? The Souls of Believers are at their death made perfect in holiness ffHeb. 12.23. And to the spirits of just men made perfect.Heb 12:23, and do immediately pass into glory ggPhil. 1.23. Having a desire to depart, and to be with Christ.Phil 1:23, and their bodies being still united to Christ hh1 Thes. 4.14. Them also which sleep in Iesus, will God bring with him.1 Thess 4:14, do rest in their Graves iiIsa. 52.7. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness.Isa 52:7, till the Resurrection kkJob 19.26. And though after my skin, worms destroy this body, yet in my flesh shall I see God.Job 19:26.

Artic. xxij. The Romish Doctrine concerning Purgatory, Pardons, — is vainly feigned, and grounded upon no warrant of Scripture, but rather repugnant to the word of God. Hom. vij. Of Prayer, p. 3. The soul of man passing out of the Body, goeth straightways either to Heaven or else to Hell; whereof the one needeth no prayer, and the other is without redemption. — The Scripture doth acknowledg but two places after this life; the one proper to the elect and blessed of God, the other the reprobate and damned souls.

Expl. 37. At death Believers are made perfect in holiness, (1.) Negatively, i. e. they sin no more from that very moment, but are freed from sin for ever. (2.) Positively, (1.) The image of God is then perfect in the believers soul; and the full bent of his will is to do the will of God as the Angels do it in heaven, perfectly, and without all reluctancy. (2.) It p. 70doth immediately enter into eternal life, when it leaves the body, and not into any middle state, as that of Purgatory. (3.) Their bodies, though separated from their souls for a time, yet they do still remain unseparated from Christ, and therefore do remain under his care whilst they sleep in the grave, so that he will not lose any one member of them.

A. 38.What benefits do Believers receive from Christ at the Resurrection? At the Resurrection, Believers being raised up in Glory ll1 Cor. 15.43. It is sown in dishonour, it is raised in glory.1 Cor 15:43, shall be openly acknowledged and acquitted in the day of judgment mmMat. 10.32. Whosoever shall confess me before men, him will I also confess before my Father which is in Heaven.Matt 10:32, and made perfectly blessed in full enjoying of God nn1 Joh. 3.2. When he shall appear, we shall be like him, for we shall see him as he is.1 John 3:2, to all Eternityoo1 Thes. 4.17. And so shall we ever be with the Lord.1 Thess 4:17

To. 2. Hom. xiv. The truth of this most Christian Article (of the resurrection) which is the ground and foundation of our whole Religion.— O most comfortable word, evermore to be born in remembrance; he dyed (saith St. Paul, 1 Cor. 15.) to put away sin, he rose again to endow us with righteousness,— by his resurrection hath he purchased life and victory for us,—opened the gates of heaven, to enter into life everlasting,—to enjoy an inheritance immortal, that never shall perish, which is laid up in heaven for them that are kept by the power of God through faith,—set with himself among the heavenly Citizens above.—If thou hast received p. 71Christ in true faith, with repentance of heart, and full purpose of amendment, thou hast received him for an everlasting gage, or pledg of thy salvation.— Rising with him by our faith, we shall have our bodies likewise raised again from death, to have them glorified in immortality, and joined to his glorious body, having in the mean while his holy Spirit in our hearts, as a seal and pledg of our everlasting inheritance.

Expl. 38. At the resurrection of a Believer, (1.) There is a re-union of a soul which is free from corruption or sin, to a glorified body that is incorruptible. (2.) These two parts being thus re-united, in the very same individual person to whom they did belong before death, will be actually capable, at the resurrection, of all that eternal bliss which Christ hath purchased and prepared for them. (3.) Then Christ will openly acknowledg, own, and approve every true Christian to be a part of his body mystical, and that before his Father and all the holy Angels. (4.) The Believer then shall receive his general discharge and acquitment in a most solemn, publick, and triumphant manner, from all manner of guilt whatsoever, so as that none shall be able to lay any thing to the charge of Gods elect. For though a Believer does receive his private discharge from all his sins at his death, and as it were under the privy Seal; yet his discharge is ratified, confirmed, and as it were enter'd into the publick Records at the day of Judgment.