according to his purpose Eph. 1. 11. And his purpose according to election Rom. 9. 11. And election also according to purpose the counsell and good pleasure of the Will of God Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God wherebyGod doth most certainly know the heires of eternall life whence also election it selfe is called knowledge or fore-knowledge Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved and the good things appointed for them as if all were written in Gods Booke therefore it is called the booke of Life Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered that is of Christ and of those who are Christ as there was one Creation of all mankind yet as a certaine distinction may be conceived according to reason Christ was first elected as the Head and then some men as members in him Eph. 1. 4. 28. Yet Christ is not the meritorious or impulsive cause in respect of the election of men it selfe although it hath the reason of a cause in respect of all the effects of election which follow the sending of Christ himselfe 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect and meanes ordained to the salvation of man as the end as this salvation is the action of God Iohn 17. 6. Thine they were and thou gavest them me Yet as this salvation is our good Christ is not the effect but the cause of it So it may be rightly said in respect of the first act of election that Christ the redeemer was the effect and subordinate meanes but in the third act of election he is to be considered as a cause Eph. 1. 3. He hath blessed us with all spirituall blessings in the Heavens in Christ. 30. Reprobation is the predestinating of some certaine men that the glory of Gods Iustice might be manifested in them Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation as before in election 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation is not properly the destruction of the Creature but the Iustice of God which shines forth in deformed destruction 33. Hence is the first difference in reason betweene election and reprobation for in election not only the glorious grace of God hath the respect of an end but also the salvation of men themselves but in reprobation damnation in it selfe hath not the respect of an end or of good 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest Iude 4. 35. That act cannot properly be called election because it is not out of love neither doth it bring the bestowing of any good but the privation of it Therefore it is properly called reprobation because it doth reject or remove those about whom it is exercised from that love wherewith the elect are appointed to salvation As therefore in election there is love with discerning so in reprobation there is seene the deniall of love with putting a difference 36. But because this negative setting apart which is found in reprobation doth depend upon that setting apart which is in election hence the remote end of reprobation is the glory of that grace which is manifested in election Rom. 9. 22. 23. He suffered the vessels of wrath that he might make known the riches of his glory toward the vessels of mercy 37. Because of this setting apart whereby God will not communicate blessednesse upon some persons he is therefore said to hate them Rom. 9. 13. This hatred is called negative or privative because it denies election but it includes a positive act whereby God would that some should be deprived of life eternall 38. Neverthelesse in this is the second difference of reason between election and reprobation that thâ—… love of election doth bestow the good on the Creatuâ—… immediatly but the hatred of reprobation doth only deny good doth not bring or inflict evill but the desert of the Creature comming between 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate 40. The most proper meanes of this kind are permission of sin and living in sin Rom. 9. 18. â—…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation that election is the cause not only of salvation but also of all those things which have the consideration of a cause unto salvation but reprobation is not properly a cause either of damnation or of sin which deserves damnation 〈◊〉 an anâ—…ecedent only 42. Hence also followes a fourth disparity that the very meanes have not alwayes among themselves the respect of a cause and effect for the permission of sin is not the cause of forsaking hardning punishing but sin it selfe CHAPTER XXVI Of â—…lling Hitherto of Application The parts of it follow 1. THE parts of Application are two Union with Christ and communion of the benefits that flow from that Union Phil. 3. 9. That I may be found in him having the righteousnesse that is by the Faith of Christ. 2. This Unionâ—… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him 1 Iohn 5. 12. He that hath the Sâ—…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him and he in him 3. This Union is wrought by calling 4. For Calling is a gathering of men together to Christ that they may be united with him 1 Pet. 2. 4. 5. To whom comming Eph. 4. 12. For the gathering together of the Saints for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father 1 Thess. 1. 1. 2. 1. 1. To the Church which is in GOD the Father and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption Eph. 1. 7. 8. 9. In whom we have redemption c. After he made known unto us the mystery of his will and it is that first thing which doth make a man actually elected himselfe that is the first act of election which is shewed forth and exercised in man himselfe whence also it is that Calling and election are sometime taken in the Scriptures in the same sence 1 Cor. 1. 26. 27. 28. Yee see your Calling God hath chosen foolish things and weake things 6. Hence the Calling of men doth not in any sort depend upon the dignity honesty industry or any indeavour of the called but upon election and predestination of God only Acts 2. 47. The Lord did ad to the Church such as should
Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures and from those meanes which God hath appointed in the Church for the perpetuall edification of the same 2. And hence they are called ordinary because they may and are wont to bee called to Minister by order appointed by God 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures 4. Therefore also they depend upon extraordinary Ministers and are as it were their successors for although in respect of manner and degree exraordinary Ministers have no successors yet in respect of the essence of administration ordinary Ministers performe the same office toward the Church as extraordinary did of old 5. The right of his Ministery is wont to be communicated by men and in that respect the calling of an ordinary Minister is mediate 6. But this is so to be understood that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers and the appointing of persons upon which it is bestowed is done by the Church 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them therefore she can only chuse those whom before she sees fitted for not as extraordinary Ministers so also ordinary are made fit by their very calling when they were unfit before 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe 1 Tim. 3. 10. Let them be first tried then let them Minister if they be blamelesse 9. Ordinary Ministery is for the preserving propagating and restoring the Church by ordinary meanes 10. There are two parts of this Ministery 1. That in the Name of God he doe those things which are to be done with the people 2. That in the name of the people he doe those things with God which are to be done with him 11. But in these the preaching of the Word doth most excell and so it hath beene alwayes of perpetuall use in the Church 12. The duty of an ordinary preacher is to propound the Will of God out of the Word unto the edification of the hearers 1 Tim. 1. 5. The end or preaching is love out of a pure heart and a good conscience and faith unfained 13. But because there is chiefly required a serious desire to edify the Church therefore he cannot be a fit preacher who hath not prepared his heart to seeke the Law of the Lord and to keepe it and to teach Israel the statutes and judgements For he that teacheth another ought before and when he teacheth to teach himselfe Rom. 2. 21. Otherwise he is not fitted to edifie the Church 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common but also specially in respect of order and age whatsoever as of old men young men servants Tit. 2. 3. Of teachers 2 Pet. 1. 12. c. Yea of every one 1 Thess. 1. 11. We exhorted and comforted and charged every one of you not publickly onely but privatly also Acts 20. 20. Publickly and from house to house 15. He ought to have this scope
the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before