disposition toward the life of man doth infer some respect to another image of his which is found in other living Creatures and cruelty against them is wont to declare a certaine inhumane disposition or by little and little accustome to it therefore clemency and inclemency towards the brute Creatures doth pertaine also hitherto as a certaine appendix 5. Humanity is a vertue whereby we are inclined to preserve the life of our Neighbour and quietnesse thereof by lawfull meanes 6. But this is performed two wayes namely by supplying things helpfull and hindering things hurtfull 7. But seeing the life of man which ought to be preserved is twofold spirituall and corporall hence the duties of humanity are some spirituall and some corporall 8. The spirituall dutie is to doe all things according to our power which may further the edification of our Neighbour 9. Of this kind are prayer good example and admonition which are required of all 10. For although these immediatly in regard of their next end be generall duties of charity yet mediatly and in respect of the remote end they pertaine to the furtherance of the spirituall life of our Neighbour Iames 5. 20. 11. There is the like reason of ceasing from due offices pertaining to the salvation of our Neighbour of consenting with other in their sins and of offence given to them which are sins opposed to those duties for these doe alwayes hurt the spirituall life of our Neighbour Ezec. 3. 18. 13. 19. 33. 6. 8. Rom. 14. 15. 1. Cor. 8. 11. 12. But although as the soule is more noble then the body so the spirituall life is of greater price then the corporall and so those sins which doe make against the spirituall life of our Neighbour are greater an equall comparison being made then those which hurt the body yet they doe not so really pertaine to the hurting of our Neighbour because hurting and bodily death it selfe is wont to be brought on men by necessity of coaction but spirituall death cannot be brought upon one by another unlesse he be in some sort willing and doe consent so that is own action is the immediate cause of it 13. Also it is required of superiors that have power and authority that they study to further the salvation of inferiors by their authority 14. There be divers degrees of our duty toward the corporall life of our Neighbour that it may be kept quiet and safe 15. The first degree hereof is in those vertues which doe keepe us far from any hurting of our Neighbour 16. Of this kind are Meekenesse Patience Long-suffering and placablenesse or pardoning of wrong 17. Meekenesse is a vertue which doth moderate anger Prov. 17. 17. 1. Cor. 13. 4. Numb 12. 3. Now the man Moses was very meek above all men who were on the face of the Earth Gal. 5. 22. The fruits of the spirit restraining of anger goodnesse gentlenesse 18. Unto this is opposed slownesse and wrath 19. Slownesse is a want of Iust anger 1. Sam. 12. 13. 20. Wrath is an inordinate stirring up of anger Gen. 49. 7. Cursed be their anger because it was fierce and their wrath because it was cruell Eccles. 7. 10. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles 21. The degrees of wrath are provoking of the mind waxing hot and hatred 22. Patience is a vertue which moderates anger that is stirred up by grievous wrongs Luke 21. 19. Colossians 1. 11. 1. Thess. 5. 14. 23. Long-suffering is a continuance of patience although it have beene long provoked Proverbs 14. 29. 15. 18. 16. 32. 24. Placablenesse is a vertue whereby we doe easily forgive a wrong done to us Mat. 18. 21. 22. Luc. 17. 3. 4. 25. The second degree of this duty is in those vertues which doe cherish society of life as concord and benevolence which hath joyned with it curtesie affability and equanimity 26. Concord is a vertue whereby we doe easily agree with others in those things that are good Philippians 1. 27. 2. 2. 4. 2. 27. Benevolence is a vertue whereby we wish all things prosperous to others 1. Cor. 13. 4. Charity is kind 28. Unto these are opposed discord dissention and enmity c. Gal. 5. 20. 29. A third degree of this duty is in those endeavours whereby the life it selfe of our Neighbour is defended furthered and cherished 30. An indeavour to defend promote and cherish the life of our Neighbour doth containe all those duties whereby we may be conserving causes of the life of man Prov. 24. 10. 31. Unto these are opposed all those sins whereby the life of men is hurt as fiercenesse cruelty and the like Pro. 20. 10. 32. All these are contained under the name of Homicide 33. Homicide is the injust killing of a man 34. Now that killing and hurting also is unjust which is either not done by a just authority that is that that is publick or which is equall to publick or not upon a just cause or not in due order or upon an intention that is not just for those foure conditions ought alwayes to concurre to a just killing if one of them be wanting Homicide is committed 35. Also rash anger must be referred to Homicide so far forth as it tends to the hurting of the life of our Neighbour Mat. 5. 22. Whosoever is angry with his brother unadvisedly 36. But in those words it is given to understand that all anger is not condemned for that only is reproved which is rash that is which hath no just cause or observes no just measure Otherwise the force of anger as zeale of God is often commended Gen. 30. 2. Ex. 11. 8. 16. 20. 23. 19. Numb 16. 15. 31. 14. 2. Kings 13. 19. And hatred it selfe Psalme 139. 21. 22. 37. This is for the most part peculiarly belonging to the sixt precept that those things which are forbidden may sometime in another consideration be not amisse and sometime well and rightly done in obedience toward God 38. So he that killeth another upon meere chance to whom he gave no cause whilest he is about a lawfull worke when and where it is lawfull fit diligence being used doth not sin Deut. 19. 5. 39. Such also is the reason of a necessary defence so as desire of revenge be wanting For this is an unblameable defence granted to every one 40. Sometime also God is obeyed by killing Deut. 13. 9. Namely when it is done by authority and command from God 1. Sam. 15. 18. 19. 41. No man hath power from God by common Law to kill that man of set purpose whose innocency he knoweth of 42. Neither is there any power of man which can give sufficient authority to any subject to slay him whom he knowes to be innocent and not to deserve death 43. Therefore a war can never be just on both sides because there cannot be cause of death on both sides 44. Neither is it lawfull in any
of remission of the punishment and of the fault is a distinction without a difference 4. That guiltinesse is not the forme of Sinne but an affection or a consequent adjunct partly separable partly inseparable 5. Now it followes Sinne partly by vertue of the Law of God adjudging punishment to Sinnes in which respect it hath some good in it and is of God and in this respect God cannot separate that guiltinesse from Sinnes Yet as it flowes from Sinne and is a worthinesse and deserving of punishment it doth also partake of the nature of it and it is a vitious thing and in this respect it cannot be separated from Sinne. This double consideration of guiltinesse is intimated Romans 1. 32. Knowing the Law of God that they that doe such things are worthy of death 6. From this guiltinesse there followeth a conscience altogether evill namely accusing condemning justly And hence followes horrour and flying from the presence of God Gen. 3. 8. 20. Heb. 2. 15. Rom. 8. 15. 7. Filthinesse is that spirituall pollution whereby a sinner is made destitute of all comlinesse and honour and becomes vile Matth. 15. 11. Rev. 22. 11. 8. This filthinesse doth immediatly follow the offence of the Sinne and remaineth in the Sinner after the act of Sinne is past and ceaseth to be it is wont to be called the spot of Sinne Corruption Defilement Deformity Dishonesty Nakednesse Uncleannesse a blot and somtimes Culpa a fault 9. From this filthinesse there followes First A turning away from God Esay 1. 15. Which is also called abomination and detestation Prov. 1. 32. Especially in respect of greater Sinnes Prov. 3. 16. Ierem. 16. 18. Secondly the shame of a man to his confusion Gen. 3. 7. For such a shame is a feare arising from the conscience of some filthinesse Rom. 6. 21. What fruit had you of those things whereof you are now ashamed 10. Punishment is an evill inflicted upon the Sinner for his Sinne. 11. It is called an evill because it is a privation of good But it is not a privation of an honest good as it is honest as sin is but it s a privation of the good of happinesse in respect of the Sinner who is punished 12. It is said to be an evill inflicted not simply contracted because it pertaines to rewarding and revenging Iustice. 13. It is said to be inflicted for Sinne because it hath alwayes respect and order to the desart of Sinne unto which punishment followes from the offence by reason of the prohibition and from the guiltinesse by reason of the commination 14. Therefore punishment properly so called hath no place but in Intelligent Creatures in whom also Sinne is found 15. Because Sinne is reduced into order by punishment and Sin in it selfe is in some measure against the goodnesse of God but punishment only against the good of the Creature therefore Sin hath more evill in it selfe then punishment 16. Hence it is that the least Sin is not to be admitted although the greatest punishment might by that meanes be avoyded or the greatest good obtained Rom. 3. 8. 17. In the ordaining of punishment divers attributes of God doe shine forth chiefly Holinesse Righteousnesse and Mercy 18. The holinesse of God in the largest signification is that whereby he is free and as it were separated from all imperfection Isa. 6. 3. Rev. 4. 8. But that holinesse of God which doth there properly shine forth is that whereby he being pure from any spot of Sinne cannot communicate with any Sinne. Psal. 5. 5. Thou art not a strong God that delighteth in iniquity evill shall not dwell with thee Hab. 1. 13. Thou art of purer Eyes then that thou mayest behold Evill 19. The revenging justice of God which here shines forth is that whereby he inflicteth evill upon them that doe evill 2. Thes. 1. 6. It is just with God to render affliction to them that afflict you 20. This Iustice as it doth burne simply-against Sinne is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement Rom. 2. 5. As it doth execute the sentence given it is properly called revenge Heb. 10. 30. 21. Mercy here shining forth is that whereby be punisheth Sin lesse then the condigne desert of it 22. This mercy is clemency or beneficence 23. Clemency is that whereby he doth moderate the punishments that are due Lam. 3. 22. It is the Lords great kindnesse that we are not consumed 24. Clemency appeares in patience and long sufferance 25. Patience is that whereby he doth forbearingly suffer Sin and spares the Sinners 2. Pet. 3. 9. 26. Long sufferance is that whereby he doth long suspend revenge Exo. 34. 6. 27. Beneficence is that whereby being rich in goodnesse he powreth forth many good things even upon Sinners Matth. 5. 45. So much of the Guiltinesse Filthinesse and punishment of sinne in generall now followes the punishment in speciall 28. The punishment inflicted on man for Sinne is death Gen. 2. 17. Rom. 5. 12. 29 This Death is a miserable privation of life 30. By the life of man is understood both the conjunction of the soule with the body and all that perfection which was agreeable to man in that state whether it was actually communicated or to be communicated upon condition Psalme 36. 10. With thee is the Fountaine of life in thy light wee shall enjoy light 31. Therefore Death is not from God as he did ordaine nature but it is from God as taking vengeance on Sinne and so properly from Sinne as the meritorious and procuring cause 32. But that Death is not a simple and bare privation of life but joyned with subjection to misery and therefore is not the annihilating of the Sinner whereby the subject of misery being taken away the misery it selfe should be taken away 33. A certaine Image and representation of this Death was the casting out of Paradise in which there was contained a Symboll or Sacrament of life Genes 3. 22. 23. 24. Thus much of Death in generall It followeth to speake of it in speciall 34. In Death or the curse of God that doth lye upon Sinners there are two degrees the beginning of it and the perfection of it and two members The punisment of losse or privative the punishment of sense or positive and there are two kinds Death spirituall and corporall 35. The beginning of spirituall Death in matter of losse in the defacing of the Image of God that is the losse of grace and originall Iustice. Rom. 3. 23. They are deprived of the glory of God Eph. 4. 18. Being strangers from the Life of God 36. By this losse of grace man is robbed of all saving giâ—…ts and so nature is weakned put out of order and as it were wounded 37. The beginning of spirituall death in matter of sence is spirituall bondage 38. Spirituall bondage
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
Eyes and the Fruit of the Tree to be desired to get knowledge she tooke and eat 7. Therefore the first degree and motion of this disobedience was an inordinate desire of some excellency by the lifting up of the mind which that she might attaine the forbidding of God being laid aside through unbeliefe she would make triall whether the forbidden Fruit had some power to confer such an excellency 8. Hence was the grievousnesse of this sin which did not only containe pride ingratitude and unbeliefe but also by violating of that most solemne Sacrament did make shew of as it were a generall profession of disobedience and contempt of the whole covenant All which also were so much the more foule by how much the condition of the sinner was more perfect 9. In the committing of this transgression two things are to be considered the causes and consequents of it 10. Causes were one principall And others adjuvant 11. The principall cause was man himselfe by the abuse of his free will Eccles. 7. 29. For he had received that righteousnesse and grace by which he might have persisted in obedience if he would That righteousnesse and grace was not taken from him before he had sinned although that strengthning and confirming grace by which the act of sinning should have been actually hindered and the contrary act of obedience brought forth was not granted unto him and that by the certaine wise and just counsell of God God therefore was in no wise the cause of his Fall neither did he lay upon man a necessity of falling but man of his own accord did freely Fall from God 12. The adjuvant causes were the Devill and the Woman 13. The first sin of the Divell was pride From pride did presently follow envy towards God and Gods Image in Man For because he had lost an orderly Excellency by affecting one out of order therefore the Excellency of others grieved him and he was maliciously bent to oppose it But the Devill was not the compelling cause neither the cause of sufficient direct necessary or certaine efficacy in procuring that sin but only the counselling and perswading cause by tempting whence also it is that he hath the name of the tempter Mat. 4. 3. 14. The tempting of the Divell is a fallacy or sophisticall argumentation whereby under a shew of that which is true and good he labours to seduce to that which is false and induce to that which is evill 15. In this tentation the good which he propounded and as it were promised was shewed to be as it were the greatest the way to be used to attaine that good was propounded to be as it were easie and light that greatest evill which did hang over his head was hidden from him 16. The Devill is wont to goe the like way in all his tentations which he doth insnare mankind with yet in this tentation a certaine speciall cunning is to be observed which containes many crafts and those very subtile 17. The first of them was in that he chose a Serpent for his instrument which had a certaine naturall aptnesse which the Devill knew how to abuse 18. The second slight was in that he dealt with the Woman 1. Tim. 1. 13. Whether in the presence or absence of her husband the Scripture is silent 19. The third slight was in that he determined nothing at the first speech but only propounded a certaine question to the Woman as if he were ignorant of those matters Hath God indeed said 20 The fourth was that his question had much ambiguity in it for so might be understood that he should not aske of Gods command but of the sence or meaning of that command peradventure not sufficiently understood by man If the question be understood of the command it selfe then he might seem to have asked whether God had forbidden them that they should not at all eat of the fruit of any Tree or as the Woman her selfe answered whether he had forbidden them the use of that one Tree and so had not simply given them leave for all 21. The fift was that having first called the command of God into doubt by that question he did so artifically extenuat the sanction of it or communication adjoyned in the conceit of the Woman now wavering that she should deny either the truth or at least the necessity of it 22. The sixt was that after he had weakened the Commandement and the sanction of it it doth oppose a prediction quite contrary 23. The seventh was that to confirme that prediction he doth both abuse the Name of God and the Name which God had imposed on the Tree Gen. 3. 5. God knoweth that what day ye shall eat there of your Eyes shall be opened and you shall be as Gods knowing Good and Evill 24. Hence it is that the Divill is called a Serpent a Lyer a Seducer a Man-slayer Revelations 12. 9. Iohn 8. 44. Rev. 20. 10. 25. With this tempting of the Devill there was joyned the tempting of God whereby he did so order that businesse that it might thence be manifest what was in Man But this tempting of God was neither Evill nor tending to Evill 26. A third tempting did follow these namely of Man towards God wherein he did in a certaine manner make triall of the truth and Grace of God namely making triall whether God would preserve him although he did not cleave to him or whether he would certainly doe what he had threatned 27. A fourth temptation of Eve did accompany that namely towards her selfe whereby she received the tentation or suggestion of the Devill into her selfe and applied to her selfe to her own ruine 28. From that arose a fifth whereby the Woman serving the Divill as his instrument did tempt Adam and from that proceeded a sixth whereby Adam tempted himselfe whilst he consented with a certaine purpose to the Woman and the Devill 29. Either all or most of these tentations are found also in every Mans sins 30. And so that sin was consummated as touching the Fall of Man-kind in Adam for Adam was properly the beginning of Man-kind not Eve Unlesse as she was made for him and with him did make one and the same beginning Hence it is that we read in Scripture of a second Adam but not of a second Eve CHAPTER XII Of the consequents of Sinne. In the Former disputation wee treated of the Fall and the causes of it now follow the consequents of the Fall 1. THE consequents of Sinne are 1. Guiltinesse and Filthinesse 2. Punishment properly and distinctly so called 2. Guiltinesse is the binding of the Sinner to undergoe just punishment for his fault Levit. 5. 2 3 4 5. He is guilty Rom. 3. 9. We have proved that all are under Sinne. And Vers. 19. All the world is guilty before God 1. Cor. 15. 17. Ye are in your Sinnes 3. Hence that distinction of Guiltinesse of the fault guiltinesse of punishment as also that distinction of the Papists
39. My Father if it be possible let this Cup passe from me 9. But the object of this anger was Christ not absolutly but only as touching the punishment which is brought by this anger which he as our surety did undergoe 10. That subjection to the power of darkenesse was not to bondage but to vexation which Christ did feele in his mind 11. From these the soule of Christ was affected with sorrow griefe feare and horror in an agony Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior but also in the superior part not only nor chiefly out of a fellow-feeling which it had with the body put properly and immediatly not chiefly out of compassion which it had in respect of others but out of a proper suffering which it did undergoe in our name Lastly not out of an horror of temporall death which many of Christs servants also have by his power overcome but out of a certaine sence of a supernaturall and spirituall death 13. There were two effects of this agony First a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death yet under condition and with subjection to his Fathers will Mar. 14. 35. He prayed that if it might be that houre might passe from him Iohn 12. 27. My soule is troubled and what shall I say Father keepe me from this houre but therefore came I unto this houre Secondly a watery sweat having clotters of blood mixed with it dropping downe to the ground Luc. 22. 44. Being in an agony he prayed more earnestly And his sweat was like drops of blood falling downe to the ground 14. In this beginning of spirituall death there was a certaine moderation and mitigation that in the meane while there might be place for those duties which were to be finished before his death namely prayers conferences admonitions answeres 15. This moderation was inward or outward 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule Hence in his understanding he did attend unto the course of his office undertaken to the glâ—…ry that would thence arise to his Father and to himselfe and to the salvation of those whom his Father had given to him In his will also hee did chuse and embrace all the miseries of death to obtaine those ends 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him Luc. 22. 43. And appeared to him an Angell from Heaven comforting him 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring 19. The externall beginning was manifold both in matter of losse and matter of sence 20. In matter of losse he was rejected of his own people counted worse then a murtherer forsaken of his most inward Disciples denied and betrayed of all kind of men especially of the chiefe ones and those who were counted the more wise he was called a mad man a deceiver a blasphemer one having a devill a great man and invader of another mans kingdome he was stripped of his garments and destitute of necessary food 21. In matter of sence there was First shamefull apprehending Secondly a violent taking away in just judgements both Ecclesiasticall and civill Fourthly in working whipping and crucifying with reproches and injuries of all kinds joyned with them Yet there was some mitigation of this death First by manifestation of the Divine Majesty to the working of certaine miracles as in casting the Souldiers downe to the ground with his sight and voyce and in healing the eare of Malchus Secondly by operation of the Divine providence whereby it came to passe that he was justified by the Iudge before he was condemned Mat. 29. 24. I am innocent of the blood of this just man 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed where is to be considered The death it selfe and the continuance of it 23. The consummation of spirituall death in matter of losse was that forsaking of the Father whereby he was deprived of all sence of consolation Mat. 27. 46. My God my God why hast thou forsaken me 24. The consummation of the death of Christ in matter of sence was the curse whereby he did endure the full sense of Gods judgement upon mans sinne Gal. 3. 13. He was made a curse for us The hanging on the Crosse was not a cause and reason of this curse but a signe and symbole of it Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment and paine of the body 26. In this death there was a separation made of the soule from the body but the union of both did remaine with the Divine nature so that a dissolution of the person did not follow 27. This death of Christ was true not feigned it was naturall or from causes naturally working to bring it not supernaturall it was voluntary not altogether compelled yet it was violent not of inward principles It was also in a certaine manner supernaturall and miraculous because Christ did keepe his life and strength so long as he would and when he would he layd it down Iohn 10. 18. 28. The continuance of this death was in respect of the state of lowest humiliation not in respect of the punishment of affliction for that which Christ said it is finished is understood of those punishments 29. The continuance was the remaining under the dominion of death by the space of three dayes Acts 2. 24. This state is wont properly to bee set forth by descending into Hell 30. Christ being buried three dayes was a witnesse and certaine representation of this state CHAPTER XXIII Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies Luc. 24. 26. Ought not Christ to have suffered these things and so to enter into glory Eph. 4. 8. When he ascended up on high he led captivity captive Col. 2. 15. He hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed over them in it 2. He overcame death by enduring it sinne by satisfying the Devill by spoiling him or taking the prey out of his hands 3. The perfection and manifestation of this victory is in his Exaltation Therefore although there was a virtuall triumph and triumph of merit in his death and in the Crosse in which Christ is said to be exalted or extolled Iohn 3. 14. Not in situation and place only but also in vertue and merit yet the actuall triumph as touching the state of it was not in his humiliation but his Exaltation 4. Christ did triumph in the Crosse as in a Field of victory but in his Exaltation
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his
â—…1 Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth there is onely found rest and perfection so that in this life we are more properly said to have sanctification then holinesse and in the life to come holinesse only and not sanctification 17. Sanctification therefore hath two parts one in respect of the terme from which is called mortification and the other in respect of the terme to which is called vivification and resurrection Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted Col. 3. 3. 5. Ye are dead mortifie therefore your earthly members 19. The meritorious and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death knowing this that our old manis crucified with him 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death Rom. 8. 13. If by the spirit yee mortifie the deeds of the body yee shall live 21. The administring cause is Faith it selfe Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered 22. From this mortification there followes in all that are sanctified a deniall of themselves and the World Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin which remaines in the faithfull from that which remaines in others In others sin is raigning prevailing and predominating in the faithfull it is broken subdued and mortified 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man be ye transformed by the renewing of your mind 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God which raised Christ from the dead Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you 27. The administring cause is Faith Gal. 2. 20. The life which I now live in the flesh I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants therefore all the faithful lare informed as it were with a double forme sin and grace for the perfection of sanctification not found in this life unlesse in the dreames of some fantastick persons 1 Iohn 1. 8. If wee say we have no sin we deceive our selves and there is no truth in us Yet all that are truly sanctified doe tend unto perfection Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified is called in Scriptures The old man the outward man the members and the body of sinne Grace or the renowed part is called the new man the spirit the mind c. 31. Hereupon there followes two things 1. A spirituall war which is made continually betweene these parties Gal. 5. 17. For the flesh lusts against the spirit and the spirit against the flesh and these are contrary one to the other 2. A dayly renewing of repentance 32. That flesh which remaines in the regenerate is not only in the vegetative and sensitive appetite but also in the will and reason it selfe 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves Rom. 7. 34. With this corruption even the best workes of the Saints are infected so as they have need of some remission 35. Yet the good works of the regenerate are not to be called sins but defiled with sin 36. That defilement of good workes by reason of Iustification doth not hinder but they may be accepted of God to be rewarded 37. That fight which is found in wicked men betweene conscience and the will is not the striving of the spirit against the flesh but of the flesh fearing against the flesh desiring CHAPTER XXX Of Glorification In the former disputation we spake of sanctification which is one part of the alteration of qualities which did respect that good that is just and honest the other part followes namely Glorification which respects that good that is profitable and honorable 1. GLorification is a reall transmutation of a man from misery or the punishment of sinne unto happinesse eternall Rom. 8. 30. And whom hee justified those hee glorified 2. It is called a reall transmutation that it may be distinguished from that blessednesse which is either virtuall onely in Election Calling Iustification and Adoption or declarative in holy workes Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse c. Psal. 65. 5. Blessed is hee whom thou chusest and bringest to dwell in thy Courts Matthew 5. Blessed are the poore in spirit c. 3. In respect of the terme from which viz. misery or the punishment of sin it is called a redemption 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 15. 4. This redemption is a reall delivering from the evills of punishment which is nothing else in very deed but the execution of the sentence of Iustification for in Iustification as wee are judged to be just so we are judged to have life Now Glorification makes that life that was judged and pronounced ours by reall communication to be ours actually and by possession 5. It is said to be reall that it may be distinguished from that redemption which is in the paiment of the price of redemption and in application of the same to justification whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance and preservation from the wrath of God from death and from the kingdome of darkenesse 7. In respect of the terme to which it is called beatification blessing life eternall glory Glorification the kingdome of our Lord and Saviour Iesus Christ and an immortall inheritance Eph. 1. 3. Iohn 3. 36. 6. 47. 2 Pet. 1. 3 11. 1 Pet. 1. 4. 5. 10. 8. The first degree of this Glorification begun is the apprehension and sence of the love of God shining forth in Christ upon the communion which the faithfull have with him Rom. 5. 5. The love of God is shed abroad in our hearts by the holy spirit which is given to us 9. Hence there ariseth a certaine friendship betweene God Christ and the faithfull Iohn 15. 15. I have called you friends because all that I have heard of my Father have I made known unto you Iames 2. 23. Abraham was called the friend of God 10. The second degree is undoubted hope
in this life there ought to be joyned a trembling and feare to transgresse it Pro. 8. 12. 13. 14. 16. I wisdome have with me the feare of the Lord. The wise man feareth and departh for evill Chiefly indeed in respect of offence but also in respect of the anger and punishment most of all as it separates from God Neither ought such feare to be called servile when it respects not punishment only 27. The chiefe end is Gods glory for we tend unto him by obedience upon whom we leane by Faith otherwise obedience should not flow from Faith Seeing also that Faith is our life as it doth joyne us to God in Christ it is necessary that the actions of the same Faith which are contained in the obedience should bee caried also to God that is to his Glory 28. The lesse principall end is our own salvation and blessednesse Rom. 6. 22. Being made servants to God yee have your fruit in holinesse and the end eternall life Heb. 1. 2. 2. For the joy that was set before him he endured the Crosse. 29. For although that obedience which performed onely for feare of punishment or expectation of reward is rightly called mercenary yet that any should be secondarily stirred up to doe his duty by looking on the reward or for feare of punishment also this is not strange from the Sonnes of God neither doth it in any part weaken their solid obedience 30. But our obedience is not the principall or meritorious cause of life eternall For we do both receive the priviledge of this life and also the life it selfe by grace and the gift of God for Christs sake apprehended by Faith Rom. 6. 23. The gift of God is eternall Life in Iesus Christ our Lord. But our obedience is in a certaine manner the Ministring helping and furthering cause toward the possession of this life the right where of we had before in which respect it is called the waywherein we walke to Heaven Eph. 2. 10. 31. But it furthers our life both in its own nature because it is some degree of the life it selfe alway es tending to perfection and also by vertue of the promise of God who hath promised life eternall to those that walke in his precepts Galatians 6. 8. Hee that sowes to the spirit of the spirit shall reape life eternall 32. For although all our obedience whilst wee live here is imperfect and defiled with some mixture of sinne Gala. 5. 17. the flesh lusteth against the spirit yet in Christ it is so acceptable to God that it is crowned with the greatest reward 33. Therefore the promises made to the obedience of the faithfull are not legall but evangelicall although by some they are called mixt Mat. 5. 3. 34. The manner of obedience is in subjection or humility largely taken whereby the creature doth submit himself to God to receive and execute his commands unto which there ought alwayes to be joyned 1. Sincerity whereby all mixture of a strange intention and affection is removed so that the whole man is applied to this duty 1 Thess. 5. 23. 1 Cor. 6. 20. And 2. Zeale that is the highest degree of a pure affection Gal 4. 18. It is a good thing to love servently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing alwayes 35. The chiefe subject of obedience as also of lively Faith is the will Phil. 2. 13. It is God that worketh in you both to will and to doe 36. But because the sâ—…rity of the will approving doth most appeare in readinesse alacrity or cheerfulnesse of mind therefore that cheerfulnesse doth most of all pertaine to the very essence of obedience 2 Cor. 9. 7. Deut. 28. 47. God loves a cheerfull giver because thou didst not serve thy God in joy and cheerfulnesse of heart So as often it is pleasing and acceptable to God although the worke it selfe that is propounded be not performed 2 Cor. 8. 12. For if there be first a ready mind one is accepted according to that he hath 37. And because the zeale of the will doth chiefly consist in love and hatred therefore also there is necessarily required to obedience acceptable to God a love of the good and hatred of evill Ps. 45. 8. Thou hast loved righteousnesse and hated iniquity 38. The effect and fruit is not onely a declaration but also a confirmation of Faith and Hope 2 Tim. 1. 19. Keeping Faith and a good conscience which being put away some have made Shipwrack of Faith 39. An adjunct that accompanies it is a conscience quiet joyfull and glorying Heb. 13. 18. 2 Cor. 1. 12. 1 Iohn 3. 19. 21. For we trust that we have a good conscience desiring to behave our selves well in all things 1. Our glorying is this the testimony of our conscience by this we shall assure our hearts CHAPTER II. Of Vertue 1. THere be two parts of obedience Vertue and the action of Vertue 2. Pet. 1. 5. Ad to your Faith Vertue c. For if these things be with you and abound they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. 2. This distribution is of the whole into members for these two are in their own nature joyned together and doe make one and the same obedience 3. Hence both vertues and their actions are set forth by the same name and are explained also by the same definition because they are altogether of the same nature even as arguments of Logicke are of the same name and nature whether they be considered alone and by themselves or in Axioms and Syllogismes 4. Vertue is an habit whereby the will is inclined to doe well 5. It is called an habit not as it is distinguished from disposition and signifieth a confirmed and perfect constitution of mind for such a degree of vertue is scarce granted to men while they live heere but generally as it containes both a perfect and also imperfect degree of Vertue and state of the mind 6. But it is called an habit not onely because it is had but also because it maketh the subject which it is in to have it selfe in a certaine manner that is it determines the faculty to good which otherwise is not determined in which sence this word is found Hebr. 5. 14. Who by reason of habit have their sences exercised to discerne good and evill 7. It is in the will First because the will is the proper subject of the Theology as it is the proper principle of life and of morall and spirituall actions 2. Because the will is that faculty which is properly carried unto good that is honest Rom. 7. 19. 21. 3. Because vertue is an habit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elective the proper and immediate operation whereof is voluntary election 4. Because the will doth commend the other faculties and so Vertue doth most agree to it that all may be directed aright 5. Because the will is neither by it selfe nor
our neighbour 4. Yet we use the names of Religion Iustice because Religion is a word most generall containing all those duties which are owing to God and it is most emphaticall because it expresseth that proper and distinct way whereby they are due to God Acts 26. 5. Iames 1. 26 27. And often in the Epistle to the Hebrewes 5. Religion is Observance whereby we performe those things which doe directly pertaine to the bringing of honour to God Romans 1. 21. When they knew God yet they glorified him not as God neither were they thankefull 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe because in this part of obedience we doe directly and immediatly tend unto God that we may cleave and as it were be tied to him 7. It hath the first place in observance 1. Because obedience towards God must necessarily begin from God himselfe and from those affections and acts whereby we are caried towards him 2 Cor. 8. 5. They gave themselves first to the Lord and then to us by the Will of God 2. Because Righteousnesse towards men must be performed by force and vertue of Religion that it may be true obedience towards God for it would not be obedience towards God unlesse it did bring honour to God neither could it bring honour to God unlesse it should proceed from a religious affection 1 Cor. 10. 31. Doe all to the glory of God whereunto that phrase also belongeth In the Lord in the Name of the Lord. Col. 3. 17. And as to the Lord and not to men There Verse 23. 3. Because Religion hath command over the acts of Iustice and is the cause of them not only virtually effecting but also directing and ordering Iames 1. 26. If any seeme to be religious among you not refraining his tongue but deceiving his own heart this mans religion is vaine 4. Because religion is in a certaine manner the end of all the acts of Iustice as far forth as they dispose to the act of religion as a certaine greater thing 8. Hence Iustice it selfe is sometime called religion in the Scriptures There Verse 27. But religious worship pure and without spot before God and the Father is to visite the fatherlesse c. Not only because it is a signe which is not separated from true religion but also because it ought to be exercised by the command of religion and have its beginning from it 9. Hence the offices of religion a re the first and chiefest Mat. 6. 33. 22. 37. First seeke the kingdome of God The first and great Commandement 10. They are the first in order so that they ought to be taken care for in the first place There 11. Hitherto pertaines that phrase which every where we meete with in the Psalmes of seeking God early in the morning 12. Also they are chiefe in dignity and so chiefly to be cared for Mat. 10. 37. He that loveth father or mother above me is not worthy of me 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice for that rule pertaines properly to them not to these to love with all the heart all the soule and all the thought Mat. 22. 37. 14. Which yet must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second table but. 1. Because this is principally required in the duty of Religion 2 Because it is not required in the other dut is in respect of our neighbour whom they doe immediatly respect bâ—… in respect of God and by vertue of religion 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving although this cannot be done under the respect of vertue and love but we can no way love God with too much intention 15. Hence if some duties of piety and justice cannot be performed together an equall and prudent comparison being used the duties of piety are to be preferred Mat. 12 46 47 48. Luke 2. 49. Behold my mother and my brethren why did ye seeke me knew ye not that I must goe about my fathers businesse 16. But an equall comparison is when a just proportion is observed of the greatest to the greatest and of the lesser to the lesse 17. But because God is more worshipped with the inward affection then with the outward worke but men doe more need the outward worke therefore the outward worke of religion may sometime be omitted that a necessary worke of Iustice and mercy may be fulfilled Matthew 12. Verse 1. 3 4. 7. 10. 12. I will have mercy and not sacrifice c. 18. Neither yet is religion in the meane while by this meanes violated because religion it selfe doth command to omit an externall worke that a necessary may be performed 19. The immediate object of religion unto which it is caried is God and that so adequate that no duty of religion may be referred to any other object without greatest injury to God hitherto pertaines that title of God whereby he is said to be Zelotes Zelotypus zealous or Iealous 20. But that respect under which religion doth consider God is that Divine excellency which shines fâ—…rth in his sufficiency and efficiency it is not some one attribute but a perfection arising of all his attributes Ex. 34. 6 7 8. Iehova Iehova the strong God mercifull and gracious long-suffering full of loving kindnesse and truth c. Therefore all the attributes of God have some power to beget religion in us so in the Scriptures the speciall respect of it is referred sometime to mercy Psal. 130. 4. with thee is pardoning that thou mayest be reverently worshipped sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace by which we may so serve God that we may be accepted of him with reverence and feare For our God is a consuming fire And so also to all the other attributes 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God as in the sufficient and efficient cause of life 22. So is that to be understood which is wont to be said that religion respects God as the first beginning and supreame Lord of life And so that distinction of the Papists is too empty whereby they confesse that those acts of religion which respect God as the first beginning of life are to be performed only to God but they contend that other acts of religion may be communicated to the Creatures also when there is no act of religion which doth not belong to God as the first beginning of life 23. The proper act of religionis to bring honor to God and it is called worship Exod. 12. 25 26. and adoration Iohn 22. 23. For it must containe in a certaine manner good unto God otherwise it should not be obedience towards him but there can be no
a cause doth the effect 31. Neither is faith extrinsecally directed toward God by love but in its proper and internal nature it respects God as its object 32. Iustification of Faith doth in no sort depend upon Charity as the Papists will have it but upon the proper object of Faith 33. Where Faith is said to worke by love Gal. 5. 6. It is not because all efficacy of Faith depends upō charity as upon a cause but because Faith doth shew forth and exercise its efficacy in the stirring up of Charity 34. The particle by doth not there shew a formall cause but as it were an instrumentall as when God is said to regenerate us by the word 35. That Faith which is without works is said to be Dead Iames 2. 26. Not because the life of Faith doth flow from workes but because workes are second Acts 〈◊〉 flowing from the life of Faith 36. Faith is said to be perfected by workes Iames 2. 22. Not with an essentiall perfection as the effect is perfected by the cause but by a complemental perfection as the cause is perfected or made actually compleat in the producing of the effect 37. Because the object of Charity is the very goodnesse of God as it is in it selfe but Faith and Hope doe respect God as he is propounded to us to be apprehended therefore that inclination of the mind toward God which belongs to Charity doth more evidently and constantly appeare in weake believers then the speciall acts of Faith or Hope because the goodnesse of God is more manifest in it selfe then the way of apprehending it which is represented to us in this life as it were darkly CHAPTER VIII Of hearing of the Word 1. FRom these vertues of Religiō towards God Faith Hope and Charity there ariseth a double act of Religion which respects that spirituall communion which is exercised betweene God and us Hearing of the word and Prayer 2. The reason or foundation of this distribution is in this that we doe affect God with religious worship when we yeild him due honour whether this be by receiving that which he him selfe propounds to us or by offering that which may be received by him according to his perfection for in both respects we doe that which is immediatly and directly honorable to God 3. The first act of Religion therefore is about those things which are communicated to us from God and the other is about those things which are yeilded to God from us 4. Hearing the word is a religious receiving of the will of God 5. Therefore hearing is here taken for any receiving of the words of God whether they be communicated to us by preaching or by reading or any other way because God is wont to worke in a singular manner and by his own institution in the preaching and hearing of the Word 6. Therefore this word ought not to be taken so strictly that it should either chiefly or necessarily include alwayes the outward sence of hearing but that it may note any percieving of the will of God and chiefly set forth an inward receiving and subjection 7. The receiving of the Word consists of two parts Attention of mind and intention of will 8. Attention is an applying of the understanding to perceive the revealed will of God Acts 16. 14. The Lord opened the heart of Lydia that she might attend to the things which were spoken by Paul It is often called in the Scripture especially in the Old Testament A seeking of the will of God or of God himselfe to set forth that great desire wherewith we should be carried to know Gods Will as to the finding out of some thing which we can by no meanes want Esay 58. 2. Yet they seeke me dayly and delight to know my wayes as a Nation which doth righteousnesse and doth not forsake the judgement of their God they inquire of me the ordinances of Iustice they delight in approching to God 9. In this attention there needeth that providence whereby we may discerne what that is that God willeth Rom. 12. 2. That yee may prove what is that good pleasing and perfect Will of God which when it is perceived we must not deliberate further whether it be good or to be observed or no for the will of God itselfe is the last bound of all religious inquiry Gal. 1. 15. 16. When it pleased GOD to reveale his Sonne in mee I did not consult with flesh and blood 10. Intention is an applying of our will to a religious observance of the will of God already perceived Psal. 119. 106. I have sworn and will performe it that I will keepe thy righteous judgement 11. The purpose of the intention ought to be so strong and firme that without all exception we be ready to observe whatsoever God will command Ier. 42. 5 6. The Lord be a true and faithfull witnesse betweene us if we doe not even according to all things for the which the Lord thy God shall send thee to us whether it be good or whether it be evill we will obey the voyce of the Lord our God 12. In respect of this intention the Law of God it selfe is said to be in the heart of a believer Psal. 40. 9. 119. 11. Ier. 31. 33. Heb. 8. 10. 13. This hearing that it may be right ought to be from religious observance bringing subjection of the inward acts and inclinations of the mind Romans 6. 17. From the heart yee obeyed that forme of doctrine to which yee were delivered 14. But that it may be truly religious It is requisite first that it arise from Faith whereby we believe that to be the word of truth which God reveales unto us and also are accordingly affected toward it Hebr. 4. 2. The word being heard did not profit them not being mingled with Faith in them that heard it Luc. 24. 32. Did not our hearts burne in us whilest he spake to us 15. By this Faith we cleave to the word Psa. 119. 31. And the word it selfe cleaves unto and is ingrafted in us unto salvation Iames 1. 21. That ingrafted word 16. Secondly the same hearing must flow from that hope whereby we doe embrace that which God hath promised as the word of life also expecting life by it Deut. 32. 47. Iohn 5. 39. It is your life yee looke in them to finde eternall life 17. By this hope it comes to passe that the faithfull bring forth fruit with patience Luc. 8. 15. 18. In like manner it must have love joyned with it whereby we cleave to the same word or to God revealing himselfe to us in that word as simply good Psa. 119. 97. How doe I love thy Law 1 Thess. 2. 10. They received not the love of the truth that they might be saved 19. In respect of this love the Word of God doth dwell plentifully in the faithfull Colossians 3. 16. So as they are also transformed into the forme and fashion of it Romans 6. 17. 20. Such an
knowledge of the blessings of God 2. An applying of them to our selves by Faith and Hope 3. A due estimation of them together with an affection beseeming 90. The proper end of thanksgiving is to give the honour to God for all those things which we have received Psal. 50. 15. For if we so thinke of the good things we have received that we either rest in them or glory in our selves or ascribe them only to second causes then thanksgiving is corrupted 91. Hence thanksgiving is a secundary end of every religious petition for he that doth rightly aske any thing of God doth not only aske therefore that he may receive much lesse that he may spend it upon his lusts Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it 2. Cor. 1. 11. You helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thankes may be given by many on our behalfe 92. Hence in every petition thanksgiving for that benefit which is asked is expresly or implicitly promised 93. Hence thanksgiving in it selfe is more perfect and more noble then petition because in petition oft-times our good is respected but in giving of thanks Gods honour only 94. Hence thanksgiving is more attributed to the Angells and to the blessed Spirits in the Scriptures then petition 95. By this act we are said not only to praise and celebrate God but also to extoll blesse magnifie and glorifie him and the like all which are so to to be understood that they seth forth only a declaration not a reall effecting of those things they make shew of 96. If thanksgiving be more solemne there must be sometimes a cheerfull solemnity joyned with it Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause and testifie our humiliation to be the greater so in solemne joy for some speciall good communicated to us outward mirth if it be moderate and within the bounds of Temperance doth make and testifie the same to be the greater 97. Evills as evills can neither be the object of petition nor thansgiving yet afflictions as they are so directed by God that they doe worke together for our good may have the respect of both CHAPTER X. Of an Oath 1. THere be two manners of petition to be used upon occasion which were brought in by reason of mans infirmity an Oath and a Lot 2. But because these two manners are brought in upon such occasion therefore they must not be usually frequented but then only to be used where humane necessity requireth and a waighty and just cause is in hand 3. An Oath is a requesting of Gods Testimony to confirme the truth of our testimony Heb. 6. 13. 16. Men sweare by him who is the greater and an Oath for confirmation is to them an end of all strife 4. An Oath became necessary after the fall of man because man by 〈◊〉 had lost both that credit which ought to be given to his simple testimony and that also which he ought to have given to the testimony of others 5. That infirmity of man in giving credit to the testimony of others is so great that it was in a māner necessary for God himselfe also to demeane himselfe to confirme his testimonies by the forme of an Oath He. 6. 13. 17. Which was more then needed in respect of Gods faithfulnesse but not in respect of humane infirmity 6. Yet God seeing he hath not any greater or superior Judge Heb. 6. 13. He cannot properly sweare but this is prescribed to him metaphorically because all that perfection of confirmation which is found in the Oathes of men doth most perfectly agree to those testimonies of God 7. But Gods Testimony is worthily called upon to confirme truth because he is the highest truth who can neither deceive nor be deceived Heb. 6. 18. It cannot be that God should lie 8. Hence in an Oath the worship of religion is given to God as he is both acknowledged the Author of truth and to be conscious of all our roughts as to whose eyes those things are naked and open which are most secret to all Creatures the rewarder of truth falshood and who provides for all things by an admirable providence as being the living God Deut. 6. 13 Feare the Lord thy God and worship him and sweare by his name 9. Hence we may not sweare by any Creature but by God alone who only is omniscient the only law giver and rewarder of those things which pertaine to conscience and finally to be only religiously worshipped Mat. 5. 34. 35. 23. 21. 22. Iames 5. 12. 10. Yet every thing considered in an Oath is not properly the worship of God because it doth not directly tend to give honour to God but to confirme the truth but that request which is made in an Oath is worship and in that respect to sweare by the true God doth sometime in Scripture set forth true worship Deut. 6. 13. Esay 48. 1. And an Oath it selfe is wont to be called worship 11. In this requesting of the testimony of God he who sweares doth make himselfe subject to Gods vengeance and curse if he give false testimony that is if wittingly he deceive Hence in every Oath there is implicitly or expresly an imprecation or cursing contained Nehem. 10. 30. 2. Cor. 1. 23. Entred into a curse and an Oath I call God to witnesse against my soule 12. Hence is that forme of swearing which is very frequent in the old Testament So doe God to me and more also in which words there is a generall or indefinite curse contained that the way of inflicting the evill may be committed to God 13. Therefore there is so great religion of an Oath that it may admit no equivocation or mentall reservation which things may have their place in play or ligher Iesting but cannot be used in the worship of God without great impiety For this is nothing else but to mocke at GODS Iudgement 14. Hence also there can no release properly so called commuting or dispensation and absolution from an Oath come from man although some oathes which were either unlawfull from the beginning or afterward become so may be by men pronounced to be void 15. Because it is a testimony of a thing done or to be done therefore an Oath that confirmes a testimony is distinguished into an assertory and promissory Oath 16. An assertory Oath is of a thing past or present 2. Cor. 1. 23. A promissory Oath under which a comminatory is contained is of a thing to come 1. Samuel 20. 12 13 14. 17. An assertory Oath because it is of a thing already done doth not bind to doe any thing but doth only confirme the truth of the thing done 18. But this assertion doth immediatly respect the judgement of him that sweareth being grounded on those arguments which are wont to be called infallible so as
God and the Father is this to visit the fatherlesse and widdowes in affliction 1. Iohn 4. 20. 21. If any one say I love God and hate his bzother he is a lyar This Commandement have wee from God that he that loveth God love his brother also 11. Hence finally religion is best proved and tried by Iustice according to the frequent use of the Scripture which argument notwithstanding doth serve much more certainly for negation then affirmation if it be understood of the outward workes offices of Iustice because such workes of Iustice may be sometime present where true religion is wanting but if true religion be present they cannot be wholly absent 12. By the same reason also unjust workes doe more argue a man to be ungodly then those which are just doe argue a godly man whence the workes of the flesh are said to be manifest Gal. 5. 19. Which is not affirmed of the fruits of the spirit Verse 12. 13. The order of this charity is this that God is first and chiefly to be loved by charity and so is as it were the formall reason of this charity toward our neighbour next after God we are bound to love our selves namely with that charity which respects true blessednesse for loving God himselfe with love of union we love our selves immediatly with that chiefe charity which respects our spirituall blessednesse but we ought to love others whom we would have partakers of the same good with us secondarily as it were moreover others may be deprived of this blessednesse without our fault but we our selves cannot therefore we are more bound to will and seeke it for our selves then for others 14. Hence it is that the love of our selves hath the force of a rule or measure unto the love of others Thou shalt love thy neighbour as thy selfe 15. Hence it is never lawfull to commit any sin for anothers sake although our offence may seeme small and to be a chiefe good which wee should seeke to another for he that wittingly and willingly sinneth hateth his own soule Prov. 8. 36. 29. 24. He that sinneth against me offereth violence to his own soule He that partaketh with a thiefe hateth himselfe and he that hearing cursing declareth it not 16. Among other men none indeed ought wholy to be removed from the embracing of our charity who is capable of blessednesse for if we love God above all things no enmities will so far prevaile with us but we may love our very enemies for God Mat. 5. 39. Rom. 12. 17. 1. Thess. 5. 15. 1. Pet. 3. 9. 17. But among men those are more to be loved then others that come neerer to God and in God to our selves Galatians 6. 10. Let us doe good to all but especially to the houshold of Faith 18. But because they that believe are more neere both to God and to us also spiritually then those who doe not as yet believe therefore also are they more to bee beloved 19. Yet this is so to be understood that it be referred to the time present and the immediat affection for we may will the same good to some other as much or more in time to come the grace of God and faith comming between in which sence that affection of the Apostle concerning the Israelites is to be taken Rom. 9. 3. 20. If among those that are to be beloved there be no apparent disparity neither in respect of God nor in respect of us then they are equally to be beloved 21. But if any apparent disparity appeare either in their neerenesse to God or to our selves then he who exceeds in any neerenesse is more to be beloved that is when we cannot exercise the act of our love alike toward all we are more bound to place our love on those whom God hath by some speciall neerenesse or communion commended to us then on others Therefore although we ought equally to will the salvation of others yet the exercise and care of this will is chiefly due to those that are neere joyned to us in some speciall respect as a Souldier although he ought to wish well to all his fellow Souldiers yet he is bound to take most care of those who are of the same band and are next adâ—…oyned in the same Ranke This appeares in that example of Paul who did more servently desire the conversion of the Israelites then of other Nations of which affection he gives this one reason because they were his brethren and and kindred according to the flesh Rom. 9. 3. 22. Yet in this prerogative of charity we must wish to those that are neere unto us rather those good things which pertaine to that conjunction whereby they come neere unto us as spirituall good things to those who are most spiritually joyned to us and naturall good things to those with whom we have a naturall neerenesse not that those kind of good things are in our desires to be separated one from another but because the very kind of conjunction is as it were a bek from God whereby he stirs us up to bestow our paines chiefly in this or that kind 23. Hence it followes first That kindred in bloud Caeteris paribus other things answerable are more to be beloved then strangers in those things which pertaine to the good things of this life and among those that are neere in blood those that are the neerest to be most loved 24. Secondly that some speciall friend is more to be beloved then an ordinary kinsman in bloud at least in those things which pertaine to the common duties of this life because friendship may be such that it may make a neerer conjunction then consanguinity it selfe considered by it selfe Prov. 18. 24. For a friend is neerer then a brother 25. Thirdly that parents are to be loved more then any friend because the neernesse of parents is greater then of friends as touching the communicating of those things which are most intimate to us 1. Tim. 5. 4. If any widow have children or nephewes let them learne first to shew piety towards their own house and to recompence their parents for this is honest and acceptable in the sight of God 26. Fourthly that parents are more to be beloved then children in those good things which ought to redound from the effect to the cause as Honour Esteeme Reverence Thankfulnesse and the like But that children are more to be loved then parents in those things which are derived from the cause to the effect of which kind are Maintenance Promotion Providence and the like 27. Fifthly that husbâ—…s and wifes are to be loved more then parents or children in those things which pertaine to society and union of this life for that is the greatest neerenesse whereof it is said they shall be one flesh Gen. 2. 24. Matthew 19. 5. Therefore shall a man leave his Father and Mother and shall cleave to his Wife and they shall be one flesh 28. Sixtly that they that have deserved well of