is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9â—… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
also of Christ Rev. 21. 22. The Lord God Almighty is her Temple and the Lambe 1. Cor. 3. 16. Know yee not that yee are the Temple of God and the Spirit of God dwelleth in you and 6. 19. Know yee not that your body is the Temple of the holy Spirit who is in you 21. Finally that authority and majesty which is proper to God is given to the Sonne and the spirit 1. Cor. 2. 8. The Lord of glory 1. Pet. 4. 14. that spirit of glory All holy prophecy is attributed to Christ and the holy Spirit 1. Pet. 3. 19. Christ by his spirit went and preached to the spirits that are in prison 2. Pet. 1. 21. Holy men spake being moved by the holy Spirit Acts 28. 25. The holy Spirit spake by Isaiah the Prophet 22. Now that the holy Spirit is propounded to us in all these as a person subsisting it doth manifestly appeare by this that life understanding will and power is given to him every where together with all acts proper to a person 23 Also his distinction from the Father and the Sonne is cleerly taught when he is called another sent comming from the Father and the Sonne Iohn 14. 24. Hence God is the object of our Faith is every way sufficient to impart salvation to us For all love grace and the communication of those things which pertaine to living well doe flow from the Father Sonne and holy Spirit 2. Cor. 13. 13. CHAPTER VI. Of the Efficiency of God 1. THe Efficiency of God is that whereby he worketh all in all things Eph. 1. 11. Who worketh all things Rom. 11. 36. Of him by him and for him are all things 3. That Effecting working or acting of God being actively taken as they are in God acting not really diverse from God himselfe For no composition ormutation of power and act can have place in the most simple and immutable nature of God Yet it addeth a certaine relation of God to a reall effect 4. He worketh all in all things because the Efficiency of all and every thing depends upon the first cause not only as touching its substance but also as touching all reall circumstances Isay 45. 7. That I Iehova doe all these things Lam. 3. 37. 38. Who is he that saith and it commeth to passe when the Lord commandeth it not Out of the mouth of the most high proceedeth not evill and good Also whatsoever hath any perfection in genere moris in matter of manners is accounted among the workes of God but not imperfection or defects which are opposed to the subjection that is due to God 4. In the efficiency of God shines forth both his Essence and his subsistance 5. That Efficiency which pertaines to the Essence of God is his omnipotency 6. The power of God being considered as simply powerfull is altogether the same with his sufficiency and pertaines properly to the nature of God as it is considered under the respect of a being and so is before the knowledge and will of God Rom. 11. 23. for God is able to graft them in againe 7. But power in asmuch as it is in execution is in some sort after sufficiency and pertaines to the Efficiency of God and so doth follow the knowledge and will of God Psal. 115. 3 and 135 6. Whatsoever he pleased he did 8. In these therefore this order is to be conceived That first we conceive in God Posse to be able secondly Scire to know thirdly Velle to will Lastly Efficere potenter powerfully to effect which differs from the effectuall will of God but only ratione in reason whence is that Syllogisme of Faith which in Matth. 8. 2 3. is distinctly explained Lord of thou wilt thou canst I will Therefore it is done Where the argument is from the will comming to the power 9. Hence the very Will of God as it is an effecting principle hath a kinde of power Rom. 9. 19. Who hath resisted his will neither is executive Omnipotency any thing else then the effecting will of God Psalme 33. 9. Hee commanded and it was done Revel 4. 11. By thy will they are and were created 10. Therefore it is an error against the nature of God to say that God properly willeth to doe many things which yet by his Omnipotency he doth not Eph. 1. 19 20. The exceeding greatnesse of his power in us that believe according to the working of his mighty power 11. The Omnipotency of God is that whereby he his able to effect all things that he willeth or can will 2. Cor. 20. 6. In thy hand is power and strength and none can resist thee Luke 1. 37. With God there is no word which cannot be done Phil. 3. 21. He is also able to subject all things unto himselfe 12. Hence also God is everywhere called in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God Isay 9. 6. Ieremy 32. 18. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God al-sufficient Gen. 17 1. 35. 11. Ruth 1. 20. 21. And in the new Testament he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Almighty 2. Cor. 6. 18. Rev. 1. 8. 48. And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentate 1. Tim. 6. 15. Power is attributed to God actively because he hath power to communicate something to others such as is the power of the cause 13. Potentia vel potestas causae A causing power yet properly active power doth not agree to God as if in respect of himselfe he were first idle and after did put himselfe forth into act for God is a most pure Act. Iames 1. 17. 14. Therefore we must not imagine such an active power in God which is a different thing from his Essence for the very Essence of God is this power whereby he is powerfull As the same Essence is mercy it selfe whereby he is mercifull 15. But an active power agrees to God in respect of the Creature which is properly said to be able to receive and prove that act of God which before it did not feele and prove Matthew 19. 26. All things are possible with God 16. The Omnipotency of God is conversant about things absolutely possible whatsoever God willeth or can will Ibidem 17. It is not therefore exercised about things which are altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible and doe imply a certaine contradiction either in God or in the things created 2. Tim. 2. 13. He cannot deny himselfe 18. Hence a certaine distinction ariseth of Divine Omnipotency whereby it is distinguished into absolute power and ordinate or actuall power 19. Absolute power is that whereby God is able to doe all things possible although they never shall be Matth. 3. 9. God can of these stones raise up children unto Abraham and 26. 53. Thinkest thou that I cannot now pray my Father and he shall presently give me more then twelve legions of Angels Mark 10. 27. Eph. 3. 20. 20. The ordinate power of God is that whereby he not only can doe
thing because he willeth another 42. Therefore although he willeth many things which will not follow but upon some antecedent act of the Creature yet the very act of willing in God doth not properly depend as a consequent thing upon the act of the Creature Neither is it lawfull under the appellation of an Antecedent will to give unto God that imperfect will which is called Velleitas a woulding in the Schooles For it doth not agree to an Omniscient Omnipotent and infinitely blessed Nature 43. Wherefore that opinion which determines that God doth will something antecedently to the act of the Creature which same thing afterwards he willeth not towards them but wills another thing is not to be admitted because it makes the Will of God mutable and depending upon the act of the Creature so that as often as the act of the Creature is changed so often also it is changed 44. By that opinion also that forme of speech prescribed in the Word of God wherein we commit ourselves and all ours to God as I will doe this or that if God wil should not be used in all things but turned contrarily God will doe this or that if man will 45. This will determines of all things greatest least contingent necessary free without exception This the Scripture shewes of all kind of things as of Christ Iesus to be glorified and the Church to be saved by him Psal. 2. 110. 1. 40. 7 8 9. Heb. 7. 16. 21. Eph. 5. 25. 2 Tim. 1. 9. Of Pharaoh Exod. 1. 3. Where God did so dispose all things that he might move Pharaoh to persecute and overthrow the people of Israel nay he hardened him that he might persecute them yet Pharaoh and Israel did worke freely In like manner of the selling of Ioseph wherein all things happened freely and contingently God determining of it according to his Will Of the very heart of man Psal. 33. 15. 1 Sam. 10. 9. 26. Prov. 21. 1. Of a man killing another by chance Exod. 21. 13. Of the Lot cast into the Lap. Prov. 16. 33. Of little Sparrowes falling to the ground Of all the haires of a mans head Matthew 10. 29. 30. Of the Lillies Flowers and Grasse of the Earth Matthew 6. 28. 30. Finally of all created things Iob 38. Psal. 104. Isay. 45. 7. Ierem. 14. 22. 46. If God should not determine of all things his Will should not be simply universally the first cause and therefore they that thinke the contrary must of necessity either make two first beginnings or more then two which is very far from all truth 47. But there is not the same reason of will as there is of Divine knowledge and power for knowledge knowes all things that may be known and power can doe all possible things and they are stretched forth together beyond those things which actually have been are and shall be but by his Will he willeth not all things he can will but all things which he judgeth to be willed and therefore actually to be hereafter whence it is that although God may be called Omniscient and Omnipotent yet he cannot be called Omnivolent 48. Whatsoever God willeth in all these things he is universally effectuall so as he can in no wise be hindred or frustrated whereby he cannot obtaine what he wills For if he should properly will any thing and could not obtaine it he should not be most perfect and blessed 49. Yet the Will of God doth not infer a necessity upon all future things but a certainty only as touching the event So it could not be as to the certainty of the event that the bones of Christ should be broken because God would that they should not be broken yet there was no necessity imposed upon the Souldiers Speares and other second causes which were present 50. Nay it is so far off that the will of God which doth most certainly attaine to whatsoever it willeth doth urge all things with hard necessity that it is the prime roote and efficient cause of all that contingency and freedome which is in things because it doth effectually foreordaine such effects to follow of such causes 51. In those things which God Willeth there is a certaine order conceived namely that first he Willeth the end before the meanes to the end because he worketh by most perfect reason and among meanes he first Willeth those things which come neerest to the end for that which is first in order of execution that is last in order of intention and so contrarily 52. This Will of God is partly hidden and partly revealed Deut. 29. 29. 53. Those meanes by which this Will is revealed are rightly called the Will of the signe not only metaphorically because they declare among men what they would have but also metonymically because they are either effects or adjuncts partly declaring the proper Will of God 54. There are five signes put in that old verse Praecipit Prohibet Permittit Consulit Implet He commandeth and forbiddeth Permitteth Counselleth fulfilleth but because counsell is all one with a command instead of it it should be better to put in Promittit He promiseth Thus farre in generall of Gods Efficiency which together with his Sufficiency doth make a fit and adaequate object of Faith The kinds of it do follow CHAPTER VIII Of Creation 1. THe Efficiency of God is either Creation or Providence 2. Creation is the Efficiency of God whereby he made the World of nothing in the beginning very good 3. Active Creation is conceived by the manner of a transient action in which there is alwayes an Object presupposed about which the agent is exercised yet it is not formally transient but only virtually because it doth not presuppose but make an Object 4. Passive Creation is conceived by the manner of mutation which is improperly called mutation 5. Creation respects the whole world that is whatsoever doth exist besides God 6. Hence both all things which exist besides God are created and they are altogether created that is as well according to matter as according to forme Rev. 4. 11. Because thou hast made all things Col. 1. 16. For by him were made all things which are in Heaven and which are in Earth visible and invisible 7. Creation doth produce Originally because it produceth a being not only as it is a being but also absolutly in every part 8. Therefore before the Creation the Creatures had no reall being either of existence or Essence although they had a known being from eternity in the knowledge of God 9. Creation then produceth out of nothing that is out of matter that doth not praeexist that hath a being before but co-exist that hath a being together with the thing created For there was nothing from eternity besides God neither is God the matter or part of any Creature but only the efficient cause 10. Indeede somethings are said to be created whose matter did pre-exist but then Creation respects not only that immediate action
as in his Pallace Gen. 2. 19. 78. In all those things joyned together the perfection of man was compleate and from that perfection a certaine Image of God or of Divine perfection did arise 79. This Creation of man was of the Male and Female both of them of nothing as touching the soule The body of the Male of the Earth mingled with other Elements The body of the Woman of the Male and for the Male that nothing might be wanting to his well being 1 Cor. 11. 8. 9. 80. From the consideration of the Creation our Faith ascendeth above all the order of nature and apprehends the light of the Glory of God to be shewed forth in the Face of Iesus Christ because it is God who commanded the light to shine out of darknesse 2 Cor. 4. 6. CHAPTER IX Of Providence 1. THe Providence of God is that Efficiency whereby he provides for his Creatures now made in all things according to the counsell of his owne Will 2. This Providence is extended to all things not only common but proper Psal. 145. 15. 16. Prov. 16. 9. 33. Exod. 21. 13. Being properly determined of no cause but determining all causes and hence in their manner it is the universall and particular cause of all things 3. The Providence of God is either immediate whereby God by himselfe as the absolute sole cause provides for things or mediate whereby he provides by the use of meanes 4. God doth all things that come to passe immediatly both by reason of his power in respect of all being which is found in the effect for the power of God attaines to every effect Deut. 8. 3. Esay 28. 26. and also by reason of the subject in respect of that being it hath as it is a being for God himselfe who is alwayes and every where present immediatly and inwardly doth worke that in all things also 5. Yet in respect of those things upon which second causes have their influence by force of their own proper forme God is not said to worke immediatly but mediatly because he worketh by the meanes of subjects and virtues of second causes 6. God therefore useth meanes not for want of power but through the abundance of his goodnesse that namely he might communicate a certaine dignity of working to his Creatures also in them might make his efficiency more perceiveable 1 Sam. 14. 7. T is all one to Iehova to save with many or with few Hence God doth often use those meanes to produce the most noble effects which of themselves have no aptnesse to bring forth such effects 1 Cor. 1. 27. 28. Amos 5. 9. 2. Chr. 24. 24. Also he doth often make the most fit means ineffectuall Psal. 33. 16. 127. 1. 2. Hos. 4. 10. 7. Hence our Faith doth not properly respect those means which God useth neither depends on them but on God only who can relieve all our necessities either with means or without meanes as it seemes good to him Dan. 3. 17. Our God whom we worship is able to deliver us out of the hot fiery Fornace and out of thy hand O King 8. The Providence of God is either Ordinary and usuall or Extraordinary and unusuall 9. The ordinary providence is whereby God observeth that order in things which was appointed from the beginning The reason of which order requires that some certain thing goe before and from that being put some certaine thing follow after Hos. 2. 22. I will heare the Heavens and they shall heare the Earth and the Earth shall heare the Corne and the Wine and the Oyle and they shal heare Israel 10. That order in naturall things is the Law of nature common to all things or the very nature of things as it is stablished in a certaine order arising from the force and efficacy of that never to bee revoked Word of God given in the beginning Let it be made let it be be it so which expressing the respect of a thing to come doth signifie perpetuity and constancy and by its virtue doth effectall things which doe usually come to passe of the samthings Ier. 31. 35. 36. The statutes of the Moon and of the Starres c. and 33. 20. My Covenant of the day and my Covenant of the night 11. Extraordinary providence is that whereby God provideth for things beyond the usuall and appointed order of them in which manner whatsoever is effected is by a metonymy of the effect called a Miracle 12. A Miracle is an operation above the order appointed whence true Miracles doe alwayes give evidence of the omnipotency of the doer Hence God only is the Author of true Miracles 13. Men may-be morall causes of Miracles as they obtaine this of God that he would doe them or as God useth their help as a signe or token of a Miracle to be done by him yet they cannot be causes really efficient nor indeed instrumentall much lesse principall 14. The Providence of God is either conservation or gubernation 15. Conservation is that whereby God maketh all things both universall and singular both in their Essence and existence and in their strength to persist and continue Psal. 104. 19. 20. Acts 17. 28. Heb. 1. 3. Which is of Schoolemen not unfitly called Manutenentia Dei Gods holding in his hand because by it God doth sustaine all things as with his Hand 16. This conservation doth necessarily come between Creation and government of things created because whatsoever is created is created to some end and use to which also it ought to be directed and governed but it cannot attaine that end nor be directed to it unlesse it be continued and conserved in its being 17. Gods conservation is necessary for the Creature because the Creature doth every way depend upon the Creator not only as touching its Fieri i. being to be made but also touching its Esse existere permanere operari i. Being Existence Continuance and operation so that every Creature should returne into that nothing whereof it was made if God should not uphold it and the very cessation of Divine conservation would without any other operation presently reduce every Creature into nothing Psalme 104. 29. If thou hidest thy Face they are troubled if thou takest away their breath they die and returne to their dust 18. Some things are conserved immediatly namely such as are subjected unto God only This conservation is in very deed the same with Creation differing only in reason in that Creation includes a certaine newnes which conservation excludes Creation excludes a precedent existence which conservation includes so that that conservation is nothing else then as it were a continued Creation and therefore it is joyned with Creation Neh. 9 6. Thou hast made and thou preservest all these things 19. Gubernation is that whereby God directeth and leadeth all his Creatures to their proper ends Psal. 29. 10. Iehova sits King for ever 20. The government of all things ought to be of God For they would never
whereof others doe ascend Heb. 9. 8. But others had ascended in their soules before in time Col. 1. 20. And some also as it is most like in their bodies Gen. 5. 24. Hebr. 11. 5. 2 Kingâ—… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection namely the power of God which is the same both of the Father and the Son hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension Act 1. 11. But there was added moreover the condition of a glorified body which is carried as well upward as downward 26. The ends of his ascension were 1. That he might place his humane nature now glorified in the mansion of glory 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God Iohn 3. 13. How shall yee believe if I tell you heavenly things For there is none that ascendeth into Heaven but he who descendeth from Heaven namely the sonne of man who is in Heaven 3. That he might prepare mansions for all his in the house of his Father Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome Eph. 2. 6. Hath raised us up together and hath made us sit together in Heaven in Christ Iesus 5. That by his intercession power he might take care for those things which were to be performed for their salvation Iohâ—… 16. 7. If I goe from you I will send the Comforter unto you 6. That we may have a most certaine argument of our ascension into Heaven 1 Cor. 15. 20. He is made the first fruits of them that sleepe 7. That wee also might in thought affection and conversation follow after Heavenly things Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is We carry our selves a Citizens of Heaven from whence also we looke for a Saviour the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation whereby he enjoyeth the highest glory of his mediation Hence Resurrection and Ascension are motions tending to this sitting hence also Resurrection and Ascension in a certaine manner common to us with Christ but sitting at the right hand of the Father agrees to none but to Christ only 28. That highest glory wherewith Christ is endowed by this sitting is properley and formally a kingly glory Acts 2. 36. Let therefore all the house of Israel know for certaine that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis under his feet 30. This majesty and power doth properly agree to the person of Christ the Mediator in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome that with power he is above and set over all created things Eph. 1. 20. But from this eminency of dignity to conclude that the humane nature of Christ which was created end remaines finite being absolutely and abstractedly considered hath the same omnipotency and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse and it is not far from blasphemy 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men and Angells 32. This kingly glory of Christ doth also redound unto other of his offices so that he exerciseth a kingly Priest-hood and a kingly prophecy 33. The kingly priest-hood is that whereby he doth plead our cause not by suffering and humbly supplicating as it were with bended knees but by representing gloriously those things which he did and suffered Hebr. 9. 24. Christ is entred into Heaven it selfe to appeare before the Face of God for us 34. Christ doth exercise a kingly prophecy whilest he powres out his spirit upon all flesh whilest he sends his Embassadors workes together with them and confirmes their word by signes that follow lastly whilest he gather his own out of the world protects builds up and preserves them for ever Mat. 28. 18 19 20. Marc. 16. 20. CHAPTER XXIV Of the application of Christ. So much of Redemption The application of the same Redemption followes 1. THis application is that whereby all those things which Christ hath done and doth as Mediator are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 yet it doth depend 1. Upon the dceree and donation of the Father whereby he hath given some certaine men to Christ to be redeemed and saved Iohn 6. 36. This is the will of my Father that of that he hath given me I should lose nothing for all those and only those whom the Father hath given to Christ doe come to him Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those whom he hath appointed to him by his Father Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me because they are thine 3. Vpon the acceptation of the Father whereby he doth accept and ratifie that satisfaction for the reconciliation salvation of the same persons 2 Cor. 5. 19. Namely that God was in Christ reconciling the world to himselfe not imputing their sins unto them 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption and deliverance to our surety and to us in him which unto the finishing of that secundary application in us hath the respect of an effectuall example so as that is a representation of this and this is brought forth by vertue of that 4. Hence our deliverance from sinne and death was not onely determined in the decree of God but also granted and communicated to Christ and to us in him before it be perceived by us Rom. 5. 10. 11. We were reconciled to God by the death of his Son By whom we have now received a reconciliation 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application Iohn 14. 16. 16. 7. The Father shall give you an advocate I will send him unto you 6. Hence every good giving and every perfect good is said to descend from above from the Father Iames 1. 17. And all saving things are said to be communicated to us in Christ as in the head For Christ as obtaining it by his merit and through Christ as effectually applying it Eph. 1. 3. 5. 11. 7. Hence also application is the end effect of impetration But seeing the end is intended by God the Father and Christ it hath a certaine connexion with impetration as
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
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
Hearing of the Word of God is the true and proper worship of God 1. Because it doth immediatly and directly bring spirituall honour to God for although the act of hearing is most properly directed to our receiving of the Will of God yet because in the manner of receiving we doe subject our consciences to God therefore we give him that honour of power and Divine truth in the aknowledgement whereof his religous worship is exercised 2. Because it containeth a direct and immediate exercise of Faith Hope and Love in which the worship of God doth most essentially consist 21. Hence no word or sentence of men ought to be mingled with the word of God and propounded in the same manner with it least by this meanes we doe in some sort worship men instead of God 22. Unto this hearing that pride is most formally opposed whereby one doth so affect his owne excellency that he will not be subject to the Will of God For although this pride is contrary to humility of religion and obedience or obedience in generall yet it seemeth to be most properly opposite to them in this act of religion because a proud man as he is such is so far from subjecting himselfe to the will of another as to a Law that he would have his own will in stead of a Law Ierem. 13. 15. Heare and give eare be not proud for the Lord hath spoken Ier. 5. 5. They have broken the yoke they have burst the bonds 23. The proper act as it were of this pride is that contempt whereby one doth set at naught either God or the Will of God and observance of it 2. Sam. 12. 9. Why hast thou despised the Word of the Lord in doing that which is evill in his Eyes 24. Hence pride is said to be the cause of all other sins for a double reason 1. Because all other sinnes are referred in a certaine manner to that excellency which is seene in pride as to an end 2. Because pride casteth away from it selfe in contempt the government of the word by the power whereof alone sin is avoyded 25. Hence there is in every sin found some respect of pride but especially in those which are committed upon deliberate counsell 26. Hence also all consultation with the world flesh or wisdome of the flesh in those things which pertaine to religion is opposed to the hearing of the Word Romans 8. 7. Gal. 1. 16. 27. For as by pride men doe altogether reufse to subject themselves to the will of God So by these consultations of those things which are not after God they doe seeke to themselves as it were other Gods to whom they may be subject 28. The most accursed opposition to hearing of the word of God is in consulting with the Devills Esay 8. 19. Deut. 18. 11 12 13 14 15. Where a certaine religious Faith and Hope due to God only is transferred either explicitly or implicitly to the enemies of God 29. Hence it is that Faith is wont chiefly to be required in such consultations by those who are the masters of such Arts. 30. By vertue of this Faith there is a certaine covenant entred into with the Devill with some religion if not openly and eypressively at least secretly and implyedly 31. But although one have not a direct intentation to aske counsell of the Devill yet if he doe that which either of its owne nature or by use and application which it hath doth infer a compellation of the Devill to receive his helpe or counsell he is made partaker of the same sin 32. Therefore all arts brought in by instinct of the Devill for the knowing of secrets are in this respect to bee condemned 33. All divination therefore which is neither grounded upon certaine revelation of God not the course of nature ordained by God in things created is to be condemned 34. All applying of things or words either to predictions or those operations to which they have no disposition either by their nature or Gods Ordinance is to be condemned 35. As the helpe of the Devill is sought by such like courses they doe containe in themselves a certaine invocation of him and so are opposed to calling upon God but as certaine revelation is expected or a submission of mind used to the receiving and executing his commands so they are opposed to the hearing of the word of God 36. This communion therefore with the Devill is not only in this respect unlawfull because it is joyned with fraud and seducing but also because of its own nature it is contrary to true religion 37. For we have not civill communion or fellowship with the Devill religious communion we cannot have no not as some of old had with the good Angels who are ministring spirits for our good sent of God for that purpose 38. Whatsoever therefore we doe with the Devill besides those things which pertaine to the resisting of him as the enemy of our soules it makes to the violating of true religion and is a certaine perverse religion 39. If he seeme sometime to be subject to the command of men by vertue of certaine inchantements it is only a shew of subjection that by that meanes he may more easily rule over men therefore he doth not hinder but only colour that religious subjection which men performe to him in that communion 40. All those doe in part communicate with such sins who by words figures such like things of no sufficient vertue doe desire to cure diseases in others or suffer such things in themselves or others for that end 41. Sympathies and Antipathies and specificall vertues which are found in some things are hereby differenced from such inchantements in that the common experience of all men doth acknowledge these there is some Faith required in those but in these none 42. A strong imagination doth peradventure concurre in many to make these meanes effectuall but that also doth often arise from a certaine religious Faith neither can it effect any thing in parents for children or in men for Cattell without a certaine diabolicall operation accompanying it 43. They that are most given to the hearing of the word as they doe least of all care for such acts so they doe receive the least fruit by them CHAPTER IX Of Prayer 1. PRayer is a religious representing of our will before God that God may be as it were affected with it 2. It is an act of religion because of its own nature it yeildeth to him that is prayed unto that sufficiency and efficiency of knowledge power and goodnesse which is proper to God 3. Hence it cannot be directed to any other beside God only without manifest idolatry 4. It ariseth first from Faith Rom. 10. 14. How shall they call on him in whom they have not believed Namely from that Faith whereby we doe believe that God is first omniscient who knoweth all things and so the inward affections and motions of our hearts for in them chiefly the
is no acting cause as when the Lot depends upon the flying of birds or some such like effects which is produced by a cause that workes of its owne power 5. Neither can it be Logically defended that the very cast of a Die or some such like effect upon which depends the consideration of a Lot is alwayes beside the intention or scope of the agent which yet is necessarily required to fortuitous chance 6. But we doe not place a Lot simply in contingency but in meere contingency because there are three degrees of things contingent some often happening some seldome and some so far as we can understand equally having themselves on either part for in other Contingents there is some place left to conjecture by art but in meere contingency there is none 7. It is not therefore a fortuitous manner of the efficient cause which is said to rule in Lots but either that blind fortune which was made a g◅ddesse by prosane men and placed in Heaven or the speciall providence of God working that way that is hidden to us 8. But seeing that in every Lot there is sought the determination of some question or controversy and it is sought by meere contingency in it selfe and in respect of us altogether undetermined it must needs be that the very determination it selfe whatsoever the actuall intention of men shall be be from the nature of the thing alwayes sought from an higher power having power to direct such contingencies by certaine counsell and so in very deed the use of a Lot is an appealing alwayes either to the true God or to some faigned power which is wont to be set forth by many by the name of fortune 9. When therefore our Divines doe teach that there is a certaine extraordinary providence of God set over all Lots they are not so to be taken as if either those that used Lots did alwayes directly and distinctly respect such a providence or as if God did alwayes exercise such a providence but that the Lot it selfe of its own nature hath a certaine respect to the singular and extraordinary providence of God in directing of an event meerly conting◅nt and in this sence their sentence is most true 10. For seeing that in a Lot some judgement is expected by the common consent of all and there is no power of giving judgement in contingent events neither is there any other fortune judging then the certaine providence of God it must needs be that this judgement be in a singular manner expected from Gods providence 11. Neither can meere contingency it selfe have the respect of a principall cause in deciding any questio◅ neither can man to whom the event it selfe is meerly contingent direct it to attaine such an end It must needs be therefore that such direction be expected of some superior director 12. Ad hereunto that such is the order of proceeding in mans inquiry that when men desire some questiō to be determined they have not certaine meanes in their power for this determination they seek it from some superior power unto which manner of proceeding the consideration of a Lot doth altogether agree 13. Neither can it stand that he that worketh by counsell intending a certaine end and scope by certaine reason can subject his action either to fortune or meere continge◅y as it is such for so consell should be without knowledge and indifferency undetermined should bee a meanes of a cause determined 14. Such an expectation and respect to the singular providence of God is manifestly taught Prov. 16. vers 33. Whilest the action of every man about a Lot is affirmed to be bounded in meere contingency The Lot is cast into the lap and in accurate discerning the whole judgement is referred to GOD. But all the disposition of it is from the Lord. 15. For although all things are otherwise referred unto Gods providence in the Scriptures yet nothing is wont to be referred unto it with such discerning unlesse it have a certaine singular respect unto it 16. Neither doth it any thing hinder that the Hebrew word Mischphath is sometime wont to signifie another thing beside Iudgement because it must alwayes be taken according to the subject matter and there is a certaine judgement given to Lots by all who describe the nature of them 17. Hence therefore a Lot ought neither to be used rashly nor in sporting or lighter matters nor in those controversies which are either vainer or can be decided fitly by other ordinary meanes 18. Neither theresore it is to be used ordinarily or without speciall revelation to divining nor to consult of alright nor ordinarily of a deed that is past but of a division to be made or of an election lawfull on both sides which cannot otherwise be so fitly determined that they whom it concernes would be pleased 19. The opinion of them who defend playing Lots is sufficiently refuted by this one reason that by the consent of all a Lot hath a naturall fitnesse to aske counsell of Gods providence in a speciall manner For it cannot be that one and the same action of its own nature should be specially apt to so sacred an use and yet withall should be applied to jests and playes 20. That reason whereby it is contended that the use of a Lot is lawfull in light and playing matters because it is lawfully used in those civill controversies which are of lesser moment hath no consequence for although those civill controversies in which a Lot hath place of themselves are not great yet are made very great by the consequences joyned with them or adhering to them which cannot be affirmed of those spirring contentions 21. The tithes of the living Creatures Lev. 27. 32. The orders of priestly and Leviticall administrations 1. Chron. 26. 13 14 c. Luc. 1. 9. Might bring with them great inconveniences unlesse they had been determined by some Divine sentence and in that respect they were appointed by Lot by Gods institution 22. It doth not appeare from the nature of Lots that they doe most agree to the lightest things for although we may not expect Gods speciall determination unlesse we have before done so much as in us is to decide the question propounded by ordinary meanes yet by that our indeavour waightinesse is either not removed from the controversie it selfe or not to be committed to a Lot 23. The very nature of a Lot is holy as of an Oath therefore there is no need that it should receive speciall sanctification from any speciall institution For although that contingency which is as it were the matter of a Lot is not of its owne nature holy as neither Bread nor Wine ought to be so esteemed yet in application to its use it putteth on a certaine sanctity as the words of an Oath and the elements in the Sacraments 24. It is indeed free for Christians to use the Creatures to those ends to which they are naturally apt or made apt But meere contingency hath
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