this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.
16. But his wel-pleasednesse is in those good things which are communicated by him to us but our wel-pleasednesse is in that goodnesse and Divine perfection which in no sort depends upon us 13. Love of good will is that affection whereby we yield our selves wholy to God and we wil and endeavour that all things be given to him which pertaine to his glory Revel 4. 10 11. They fell downe and cast their crownes before the throne saying Thou art worthy O Lord to receive glory and honour and power 1 Cor. 10. 31. Doe all to the glory of God 14. God in bearing us good will doth make us good by conferring that good which he willeth but we cannot properly bestow any good upon him but only acknowledge with the heart publish by words and declare in some measure by deeds that goodnesse which he hath 15. That mutuall Charity which is between God and the faithfull hath in it selfe some respect of friendship Iohn 15. 15. I have called you friends because I have made knowen all things which I have heard from my Father 16. In this friendship although there is not found that equality which is among men that are friends yet that equality which is possible doth appeare in a certaine inward communion which is exercised betweene God and the faithfull in which respect God is said to reveale his secrets to the faithfull Psalm 25 14. Iohn 15. 15. And to be as it were familiarly conversant with them Revel 3. 26. If any shall heare my voyce and shall open the doore I will goe in to him and sup with him and hee with me Iohn 14. 23. If any love me hee will keepe my Word And my Father will love him and we will come to him and dwell with him 17. Charity doth implicitly containe in it the keeping and fulfilling of all the Commandements of God Rom. l 13. 10. 1 Iohn 2 5. and 3. 18. For he cannot truly love God who doth not study to please him in all things and to be like him 1 Iohn 4. 17. Herein is our Charity made perfect that as he is such also are we 18. The manner of our Charity towards God is that it becaried to him as to that which is simply the highest good and end so that neither God nor the love of God is principally and lastly to be referred to any thing else because such love should be mercenary Iohn 6. 26. Ye seeke me because yee ate of the loaves and were filled 19. Yet wee may love God as our reward Genesis 15. 2. And with respect of other good things as of a reward Gen. 17. 2. 20. The degree of Charity towards God ought to be the highest first in respect of the object or as they say objectively that is willing a greater good to him then to any 2. In regard of esteeme or as some speake appretiatively that is preferring him and his will before all other things even our own life Matt. 10. 37. Luc. 14. 26. So that we rather choose to die then to transgresse even the least of his Commandements 3. Intensively that is in respect of the vehement indeavour in the application of all the faculties to the loving of God Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart and with all thy mind and with all thy strength 21. According to this description of Charity it is rightly said of some Divines that God is only to be loved that is simply by it selfe and according to all the parts of Charity namely with affection of good will desire of Union and wel-pleasednesse of enjoying in the highest degree although our neighbour also is to be beloved in a certaine respect for another thing in part and in a lower degree 22. To this Charity is opposed that feare which hath torment by the presence of God and feare of punishment to be in-flicted by him 1 Iohn 4. 18. Perfect love casteth out feare because feare hath torment 23. Hence Charity being perfected casteth out feare Ibid. Because that feare is an horror arising from the apprehension of evill by reason of the presence of God and so is opposed to Charity which is caried unto God as unto that which is absolutly good 24. Secondly there is opposed to it an enstranging from God which is called by some hatred of abomination Psalm 14. 3. Iohn 3. 20. They are all gone out of the way He hates the light for as Charity consists in affection of union so this enstranging is in disjunction But that hatred of God is most contrary to the love of God which is called hatred of enmity Iohn 13. 23 24 25. They have hated both me and my Father For as the love of Charity is in good will so this enmity against God is in that that ungodly men doe desire and will ill to him if it might be that he were not or at least that he were not such an one as he is 25. For although if God be apprehended so as he is in himselfe he cannot be the object of hatred yet as he is apprehended as one that taketh vengeance on sinners so far forth he is often hated of the same sinners because in that respect he is most contrary to them Ioh. 3. 20. Whosoever evill doth hateth the light neither commeth to the light least his deeds be reproved For as the love of God is in the godly the cause that they hate impiety contrary to God so the love of iniquity in the ungodly causeth that they hate God as contrary to their iniquity 26. But the degrees by which men ascend to this height of ungodlinesse are these 1. Sinners love themselves inordinatly 2. They will that which pleaseth themselves although it be contrary to the Law of God 3. They hate the Law because it is contrary to this desire 4. They hate God himselfe who is the giver and author of such a Law 27. The love of this world also is opposed to the Charity towards God 1 Iohn 2. 15. Because this world agreeth not with God his will There Verse 16. If any love the world the love of the Father is not in him Because whatsoever is in the world is not of the Father 28. For as the perfection of Charity is in this that the mind doth rest in God so it must needs be against Charity that the minde doth rest in that which is contrary to God 29. Charity is no more the forme of other vertues then any vertue commanding or ordering the acts of another is the forme of it but because those acts which in their nature doe not respect God are referred to him by Charity and in him such acts are perfected therefore by a metaphor it is not amisse called the forme of those acts and of the vertues also from which they come 30. But Charity cannot be the intrinse call forme of Faith because in its nature it followes Faith as an effect followes the cause it doth not goe before as
subject to our lust 15. But it comes most often from presumption whereby one is confident that God will doe this or that which he no where promised or at least did not promise that he would doe in that manner and with those meanes that they expect whence also it is that every tempting of God is by some referred to presumption and in respect of arrogancy it is opposed to prayer wherein we doe humbly represent our will to God that it may be performed by him as he pleaseth 16. But it is alwayes opposed to some act of religion wherby wee depend upon the will of God because when we tempt God we doe it that God may as it were depend upon our will 17. To desire some speciall signe of God with some speciall reason inspiration or instinct is to tempt God Matth 16. 1. The Pharisees and Sadduc◅s tempting him required him to shew them a signe from Heaven 18. Yet to refuse a signe offered by God is to tempt or weary him Is. 7. 11 12 13. Aske a signe I will not aske neither will I tempt God Yee weary my God Humbly to seeke a signe of God about some particular necessary thing which otherwise is not sufficiently manifested a believer may sometime doe without sin Gen. 15. 8. How shall I know that I shall inherit the Land 19. Proving or purging of a suspected offence by triall of hot Iron scalding water and the like are temptings of God for there is a certaine miraculous shewing of the power of God expected or required in them to proove an hidden truth without just cause because there are other meanes appointed to find out mens faults which also if they faile such things may be unknowne without any fault 20. Of the same kind are single Duells or monomachies which of old were permitted by publick authority and are yet too much frequented for in them the righteousnesse of the cause is committed to be decided by the singular providence of God from that successe which he is thought to give according to his Iustice without any certaine and just reason 21. Beside these temptings which doe properly pertaine to triall there is also a tempting as it were of inducement towards God when there is required or expected helpe from him to commit some hainous wickednesse 20. Yet those inducements may fithly enough be referred to temptation of triall because the Will of God is tried in them They differ from others in this only that that object about which the Will of God is tried is an action in it selfe unlawfull in which respect the honour of God is specially hurt and violated because together with the temptation there is joyned a certaine most foule mocking of God 23. Tempting or proving of God is sometime taken in good part and is commanded Mat. 3. 10. Try me now in this saith the Lord of Hosts 24. But this tempting is an act of Faith leading us to obey and practise those things which God hath commanded with expectation of that fruit and blessing which God hath promised 25. This lawfull tempting of God doth put back all the tentations of the Devill 26. That unlawfull tempting of God doth lay us open to the tentations of the Devill neither are wee ever overcome by any tentation of the Devill unlesse wee doe in a sort tempt God CHAPTER XIII Of instituted worship 1. INstituted worship is the meanes ordained by the Will of God to exercise and further naturall worship 2. All such like meanes ordained of God are declared in the second Commandement by forbidding all contrary meanes of worship devised by men under the title of Graven and Image which seeing they were of old the chiefe inventions of men corrupting the worship of God they are most fitly by a Synechdoche frequent in the Decalogue put instead of all devises of mans wit pertaining to worship 3. This worship doth not depend In specie and immediatly upon the nature of God or upon that honour w◅ch by vertue of our Creation we owe to God but upon the most free institution of God 4. Hence this worship was divers according to the divers constitution of the Church one befo◅ Christ exhibited and another after 5. It is a meanes having relation to the naturall worship otherwise it were not worship because one cannot give that honour to God which is due to him as touching the essence of the act any other way then by Faith hope and Love whereby we doe receive from God with due subjection those things he propounds to us to be received with the same subjectiō we offer to him those things which may be offered by us to his honour But because the acts themselves are in a speciall manner exercised in those things which God hath instituted for his honour therefore there is in them a certaine secundary worship and a certaine partaking of the former 6. But it hath in respect to that naturall worship the affection of an effect which existeth by vertue of the former and of a meanes and instrument whereby Faith Hope and Love in which that worship is contained doe exercise their acts and of an adjuvant cause whereby they are furthered and also of an adjunct to which thy are subjected 7. But it is properly called worship as it is a meanes and helping cause of that primary worship 8. But because the command of God being put it depends and flowes from the primary worship of God therefore it is oft perswaded and urged by those arguments which are taken from the inward and essentiall manner of worshipping God as in the second precept They that love me and keep by Commandements Deut. 10. 12 13. What doth the Lord thy God require of thee but that thou feare the Lord thy God walke in all his wayes that thou love him worship the Lord thy God with all thy heart and all thy soule observing the precepts of the Lord and his Statutes 9. That rule therefore of interpreting the Scriptures which is wont to be delivered by some is not universally true that all those duties morall and immutable which have morall and immutable reasons joyned to them except it be thus understood that those duties doe follow upon those reasons no speciall command coming betweene Lev. 11. 44. I am the Lord your God that sanctifie you that ye may be holy as I am holy ◅t defile not therefore your selves with any creeping thing 10. No worship of this kind is lawfull unlesse it hath God for the Author and ordainer of it Deut. 4. 2. 12. 32. Keep you all things which I shall command you Ad not to the word which command you neither take from it every thing which I command you observe to doe ad not to it nor take from it every thing which I command you observe to doe ad not to it nor take from 1. Chron. 16. 13. Our Lord broke in upon us because we did not seeke him aright 11. That is declared in those words
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
THE MARROW OF SACRED DIVINITY DRAWNE OUT OF THE holy Scriptures and the Interpreters thereof and brought into Method BY WILLIAM AMES sometime Doctor and Professor of Divinity in the famous University at Francken in Friesland Translated out of the Latine for the benefit of such who are not acquainted with strange Tongues Whereunto are annexed certaine Tables representing the substance and heads of all in a short view directing to the Chapters where they are handled As also a table opening the hard words therein contained A Worke usefull for this Season 1. COR. 14. 26. When yee come together every one hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation Let all things be done unto edifying Published by order from the Honorable the House of Commons LONDON Printed by Edward Griffin for Henry Overton in Popes-Head-ally next Lumbard streete 1642. A Briefe Premonition or forewarning of the Author touching the reason of his purpose ALthough I doe not assume this to my selfe to comprehend in my minde all the thoughts of evill speakers yet I foresee divers exceptions which this my endeavour proceeding certainly from a very good intent Proseculi genio according to the disposition of the world will fall into the chiefe of which I purpose briefly to meete withall Some and those indeed not unlearned dislike this whole manner of writing that the sum of Divinity should be brought into a short compend They desire great Volumes wherein they may loosely either dwell or wander Whom I desire to consider that all have not so great leasure or so vast a wit as to hunt the Partrich in the Mountaines and Woods but that the condition of many doth rather require that the nest it selfe or the seat of the matter which they pursue bee shewed without any more adoe Some doe not dislike this way if the chiefe heads be handled in a Rhetoricall way but they thinke that every particle is not so punctually to be insisted on But indeed when the speech is carried on like a swift stream although it catch many things of all sorts yet you can hold fast but a little you can catch but a little you cannot find where you may constantly rest but when certaine rules are delivered the Reader hath alwayes as it were at every pace the place marked where he may set this foot Some also there will be who will condemne the care of Method and Logicall form as curious and troublesome But to them a sounder judgement is to be wished because they remove the art of understanding judgement and memory from those things which doe almost only deserve to bee understood known and committed to memory On the otherside there will not be wanting some who will require more exactnesse of the art of Logick whom I could not fully satisfy if I would through my own imperfection neither indeed would I so much as I could because of the weaknesse of others I imagine there will not be few who will thinke that to set forth such institutions as these after so many labours of learned men in the same kind is superfluous and but to doe that which hath been done before Of whose opinion I should readily be if any thing of this kind were extant which did please all in every respect Which notwithstanding I would not have so taken as if it ever came into my mind to hope any such thing of this writing but because I am not out of hope that it may come to passe that two or three or so may fall upon this of ours who may here find something more fit to instruct and stir them up to piety then they have observed in the more learned writings of others which conjecture if it doe not faile me I shall think I have done a work worth the labor I cannot but expect to be blamed of obscurity of those that are not so skilfull whom I desire that they would learne of Cyrus Radiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latis luminibus non tam esse suaves that is The diffused brightnesse of the beames of the Sun is not so pleasant in large windowes certainly a contracted light although it may seem small yet it doth more enlighten if a man come neere and observe then that which is as it were dispersed by too much enlargement The drinesse of the style and harshnesse of some words will be much blamed by the same persons But I doe profer to exercise my selfe â—…n that heresie that when it is my purpose to Teach I thinke I should not say that in two words which may be said in one and that that key is to be chosen which doth open best although it be of wood if there be not a golden key of the same efficacy Lastly if there be any who desire to have some practicall things especially here following more largly explained we shall indeavour to satisfie them hereafter if God give leave in a particular Treatise which at this time we have an affection to touching questions which are usually called cases of conscience If there be any who doe yet find fault with or desire other things I would intreat them that they would vouchsafe candidly to impart to me their thoughts which may afford desired matter for a just apology or due amendment To the Reader These words explained are not intended for the learned but for the unlearned whereby they may come to the understanding of this booke and others of the same nature and the rather because many sentences may depend on the opening of a word SYnecdoche A figure containing a part for the whole p. 3. Genuine distribution naturall or proper division p. 4. Metonymy a figure by which the cause is put for the effect or the subject for the Adjunct or contrarywise the effect for the cause p. 5. Inaccessibile that cannot be gone unto p. 10. Essence the beginning p. 11. Consectaries or conclusions p. 12. Subsistence the manner of being ibidem Abstract the substantive as whitenesse ibidem Concrete the Adjective as white ibidem Imparitie Inequality ibidem Equivocally Doubtfull p. 13. Analogically by way of Resemblance ibidem Numericall Individuall As one and the same thing not only in nature but in number p. 14. Dimension the meansureof a thing ibidem Immensity greatnesse p. 15. Relatives Respective p. 17. Individuating Restraining or Limiting ibidem Procession Issuing p. 19. Efficiency of God his whorking power p. 21. Syllogisme an argument p. 23. Identity Samenesse of a thing p. 25. Termination the relation of a worke to a particular person p. 26. Analysis resolution p. 28. Idea a forme or image of a thing in a mans mind ibidem Quiddity the being of a thing p. 29. Existence the actuall being of a thing ibidem Contingent accidentall ibidem Simple intelligence Gods absolute Knowledge ibidem Science is Knowledge p. 30. Sapience is Wisdome ibidem Concomiâ—… â—…panyng p. 31. Antecedent going before ibidem Connexion joyning before ibidem Exist to have an ectuall
of Israel in Faith Psal. 37. 5. Rolle thy way upon Iehova and trust in him Ierem. 17. 7. Blessed is the man who trusteth in Iehova and whose confidence Iehova is 2. To believe commonly signifies an act of the understanding yeelding assent to testimony but because the will is wont to be moved thereupon and to stretch forth it selfe to embrace the good so allowed therefore Faith doth aptly enough set forth this act of the will also in which manner it is necessarily understood in this place For it is a receiving Iohn 1. 12. As many as received him who believe 3. Hence Faith is caried unto that good which by it is made ours is an act of election an act of the whole man which things doe in no wise agree to an act of the understanding Iohn 6. 35. He that commeth to me he that believeth in mee 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell yet there is no saving knowledge in any and which differs from that which is found in some that shall not be saved but what followes this act of the will and depends upon it Iohn 7. 17. 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony as it in Divine yet this testimony cannot be received without a pious affection of the will towards God Iohn 3. 33. He that receiveth his testimony hath sealed that God is true Rom. 4. 20. He was strengthened in Faith giving glory to God 6. Neither yet because it is grounded only upon a testimony is it the more uncertaine and doubtfull but more certaine in its own nature then any humane science because it is caried to its object under a formall respect of infallibility although by reason of the imperfection of the habit whence Faith flowes the assent of Faith in this or that subject oft-times appeares weaker then the assent of science 7. Now God is the object of Faith not as he is considered in himselfe but as we by him doe live well 1. Tim 4. 10. We hope in the living God who is the preserver of all men especially of those that believe 8. Christ as Redeemer is the mediate object of Faith but not the highest for we believe in God through Christ. Rom. 6. 11 to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward 1. Pet. 1. 21. Through him believing in God 9. The sentences in the Scriptures or promises doe containe and present an object of Faith and they are called the object of Faith by a Metonimy of the adjunctâ—… The good which is propounded to be obtained as it is such is the end and effect of Faith not properly the object it selfe But that upon whose power we rest in the obtaining of that good is the proper object of Faith 1. Cor. 1. 23. We preach Christ and 2. 2. I determined to know nothing among you but Iesus Christ 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith which looketh to the will of Cod and our own salvation we must not simply believe any man but God above Rom. 3. 4. Every man is a lyar 1. Cor. 2 5. that your faith consist not in the wisdome of men 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed whence is that solemne speech of the Prophets every where the Word of the Lord. Thus saith the Lord. 12. Hence the last resolution of Faith as it sets forth a thing to be believed is into the authority of God or Divine revelation 2. Pet. 1. 20 21. If ye first know this that no prophety of Scripture is of private interpretation c. Iohn 2. 29. We know that God spake to Moses As the last resolution of it as it notes the act of believing is into the operation and inward perswasion of the Holy Spirit 1. Cor. 12. 3. 11. That none can call Iesus Lord but by the Holy Spirit 13. This Faith whereby we believe not only a God or give credit to God but believe in God is true and proper confidence not as by this word is set forth a certaine and absolute perswasion of good to come but as it signifies chusing and apprehending of a sufficient and fit meanes and such wherein such a perswasion and expectation is founded In which sence men are said to put confidence in their wisdome power friends and riches Psa. 78. 2. They believed not in God nor trusted in his salvation 14. This is every where declared in those phrases of Scripture wherein the true nature of solid Faith is unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11. 15. Therefore to beleeve in God is in believing to cleave to God to leane on God to rest in God as in our all-sufficient life and salvation Deut. 30 20. by cleaving to him for he is thy life 16. Hence that generall assent which the Papists make to be Faith is not Faith because by their own consession it may be without any life Iames 2 17. 17. But that speciall assent whereby we resolve that God is our God in Christ is not the first act of Faith but an act flowing from Faith for there is no greater certainty of this truth in thee then in another nor a truer apprehension of it in thee then another before thou hast specially applied thy selfe to God by Faith Rom. 5. 1 2. Being justified by Faith we have peace toward God we glory in God 18. Seeing also that Faith is the first act of life whereby we live to God in Christ it must needs consist in union with God which an assent given to the truth concerning God can in no wise doe 19. Further also seeing he that is about to believe out of a sense of his misery and defect of any deliverance either in himselfe or in others must needs cast himselfe upon God in Christ as a sufficient and faithfull Saviour he cannot in any measure so cast himselfe by an assent of the understanding but by a consent of the will 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ Iohn 1. 50. is accounted for true Faith yet there is a speciall confidence alwayes included and so in all places where there is speech of saving faith either a confidence in the Messiah is presupposed and there is only declared a determination or application of it to the person of Christ or by that assent confidence is set forth as an effect by its cause Iohn 11. 25 26. He that believes in me shall live believest thou this He saith yea Lord I believe that thou art
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
includes divers respects to the Creatures it becomes manifold so that it is true that the Idea of one Creature is not the Idea of another 20. There are in God platformes of all perfections which are in the Creatures because they proceed from the active power of God but not of imperfections if they be formally considered as imperfections 21. Therefore the knowledge of evill depends upon the denying of good as the being of evill consists in privation of good for every thing as it hath its being so it is knowne 22. Ideas as they are many so some of them are Connexa knit together among themselves and depend one upon another whence also a certaine order ariseth of former and latter 23. Idea's as they are considered going before the Decree of Gods Will doe represent a quiddity of things and only a possible existence as they are considered after the determination of Gods Will they represent the same thing as actually to come according to their actuall existence 24. From that divers consideration there ariseth distinction of Divine knowledge into that which is called Knowledge of simple understanding and knowledge of vision 25. Knowledge of simple intelligence is of all possible things that is of all and every thing which may be done by most perfect knowledge in God 26. Knowledge of vision is the knowledge of all future things whether they be in their own nature necessary or free or contingent 27. These things that God knowes by the knowledge of simple intelligence or meere understanding he knowes by his all sufficiency but those things that he knowes by knowledge of vision he knowes by his Efficiency or by the Decree of his own will Psal. 33. 15. He that frames their hearts observeth all their workes Isa. 44. 2. Who as I foretelleth and declareth it or ordereth it to me from the time that I disposed the people for ever that the things to come and which shall come to passe may be declared to them 28. A middle knowledge by which God is fained of some to have known before the Decree of his will by supposition such events to come to passe if such causes were put seeing that it doth both determine events to come certainly to passe independantly from Gods Will and doth make some knowledge of God to depend chiefly on the object I say such a knowledge cannot stand with the great perfection of God 29. The Divine Idea according to the variety of Notions which are in the things doth put on divers respects In respect of the Principles it is called intelligence whereby God perceiveth every severall thing in every thing in respect of truth belonging to every severall thing it is called Science which as to the extent of it is Omniscience as to that being which things have in their proper measure is called Praescience In respect of the dependance of truths which they have among themselves it is called Sapience whereby he knoweth what is convenient for every thing and what is disagreeable from it In respect of the whole order to be appointed in practise it is called Prudence whereby he knowes to apply the fittest occasions to every thing Lastly in respect of putting in practise it is called Art Whereby hee knowes to effect all things most skilfully Heb. 11. 10. 30. Those words are often used promiscuously in the Scriptures to explaine the perfection of Divine understanding to the capacity of those who have an understanding very imperfect yet of their own nature they admit this distinction and not another 31. That conjecturall knowledge which only some doe give to God about contingent things to come doth plainly repugne the nature and perfection of God Of those three things which were propounded as concurring to the perfection of Gods Counsell namely A scope conceived of the minde and intention of will The Third remaines to be considered which is called Good pleasure 32. The Good pleasure of God is an act of Divine will most freely and effectually determining of all things 33. Good pleasure indeed in Scripture doth most usually set forth the good will of God whereby he willeth and determineth a saving good unto his yet because all the Counsell of God is well pleasing to him it is rightly used by Divines to explaine every Counsell of God even according to the Scriptures 34. This will is truly free because whatsoever it willeth it willeth it not by necessity of nature but by Counsell 35. It is most free or chiefly and absolutely free depending upon no other but the freedome of the will of men and Angels by reason of that dependance which it hath on God is lesse free partaking of another 36. Freedome in those operations which are outward is not only concomitant as it is in inward operations but also it is antecedent by way of a principle because that which God willeth to worke outwardly he willeth not out of necessity of nature but of precedent choise for there is not a necessary connexion betweene the Divine Nature and those Acts. 37. This will is Effectuall because whatsoever it willeth he effecteth it in its time neither is there any thing that is not done if he willeth it to be done Psal. 115. 3. 135. 6. Iehova doth whatsoever he pleaseth 38. Hence the Will of God is the first cause of things Rev. 4. 11. By thy will they are and were created But the Will of God as it willeth to worke outwardly doth not presuppose the goodnesse of the object but by willing doth make the object Iames 1. 18. Because he would he begat us Rom. 9. 18. He hath mercy on whom he will 39. Therefore there is no cause properly so called to be given of Gods Will. 40. Hence it is rightly said that God doth will one thing to exist for another but not that that one thing is a proper cause whereby the Will of God is inwardly moved to appoint that other thing So God would that the Sunne and stars should exist for the generation conservation and corruption of things below yet the Sunne and Stars are not a cause why God would that those things should be generated conserved and corrupted And so it is in all things out of God which indeed among themselves are causes and effects even as they depend upon the Divine will but there is no cause of Gods Will out of it selfe 41. Also the willing of one thing in God is not properly a cause effecting that he will another thing in himselfe because the Efficiency of a cause upon an effect and dependance of the effect upon a cause cannot be in the Will of God which is God himselfe truly and simply willing all things together and at once with one onely act yet it is true that the Schoolemen say that a passive attingency of the Divine will in respect of one thing is a cause of a passive attingency in respect of another and so in this sence it is truly and piously said that God willeth some one
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
according to his purpose Eph. 1. 11. And his purpose according to election Rom. 9. 11. And election also according to purpose the counsell and good pleasure of the Will of God Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God wherebyGod doth most certainly know the heires of eternall life whence also election it selfe is called knowledge or fore-knowledge Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved and the good things appointed for them as if all were written in Gods Booke therefore it is called the booke of Life Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered that is of Christ and of those who are Christ as there was one Creation of all mankind yet as a certaine distinction may be conceived according to reason Christ was first elected as the Head and then some men as members in him Eph. 1. 4. 28. Yet Christ is not the meritorious or impulsive cause in respect of the election of men it selfe although it hath the reason of a cause in respect of all the effects of election which follow the sending of Christ himselfe 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect and meanes ordained to the salvation of man as the end as this salvation is the action of God Iohn 17. 6. Thine they were and thou gavest them me Yet as this salvation is our good Christ is not the effect but the cause of it So it may be rightly said in respect of the first act of election that Christ the redeemer was the effect and subordinate meanes but in the third act of election he is to be considered as a cause Eph. 1. 3. He hath blessed us with all spirituall blessings in the Heavens in Christ. 30. Reprobation is the predestinating of some certaine men that the glory of Gods Iustice might be manifested in them Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation as before in election 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation is not properly the destruction of the Creature but the Iustice of God which shines forth in deformed destruction 33. Hence is the first difference in reason betweene election and reprobation for in election not only the glorious grace of God hath the respect of an end but also the salvation of men themselves but in reprobation damnation in it selfe hath not the respect of an end or of good 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest Iude 4. 35. That act cannot properly be called election because it is not out of love neither doth it bring the bestowing of any good but the privation of it Therefore it is properly called reprobation because it doth reject or remove those about whom it is exercised from that love wherewith the elect are appointed to salvation As therefore in election there is love with discerning so in reprobation there is seene the deniall of love with putting a difference 36. But because this negative setting apart which is found in reprobation doth depend upon that setting apart which is in election hence the remote end of reprobation is the glory of that grace which is manifested in election Rom. 9. 22. 23. He suffered the vessels of wrath that he might make known the riches of his glory toward the vessels of mercy 37. Because of this setting apart whereby God will not communicate blessednesse upon some persons he is therefore said to hate them Rom. 9. 13. This hatred is called negative or privative because it denies election but it includes a positive act whereby God would that some should be deprived of life eternall 38. Neverthelesse in this is the second difference of reason between election and reprobation that thâ—… love of election doth bestow the good on the Creatuâ—… immediatly but the hatred of reprobation doth only deny good doth not bring or inflict evill but the desert of the Creature comming between 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate 40. The most proper meanes of this kind are permission of sin and living in sin Rom. 9. 18. â—…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation that election is the cause not only of salvation but also of all those things which have the consideration of a cause unto salvation but reprobation is not properly a cause either of damnation or of sin which deserves damnation 〈◊〉 an anâ—…ecedent only 42. Hence also followes a fourth disparity that the very meanes have not alwayes among themselves the respect of a cause and effect for the permission of sin is not the cause of forsaking hardning punishing but sin it selfe CHAPTER XXVI Of â—…lling Hitherto of Application The parts of it follow 1. THE parts of Application are two Union with Christ and communion of the benefits that flow from that Union Phil. 3. 9. That I may be found in him having the righteousnesse that is by the Faith of Christ. 2. This Unionâ—… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him 1 Iohn 5. 12. He that hath the Sâ—…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him and he in him 3. This Union is wrought by calling 4. For Calling is a gathering of men together to Christ that they may be united with him 1 Pet. 2. 4. 5. To whom comming Eph. 4. 12. For the gathering together of the Saints for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father 1 Thess. 1. 1. 2. 1. 1. To the Church which is in GOD the Father and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption Eph. 1. 7. 8. 9. In whom we have redemption c. After he made known unto us the mystery of his will and it is that first thing which doth make a man actually elected himselfe that is the first act of election which is shewed forth and exercised in man himselfe whence also it is that Calling and election are sometime taken in the Scriptures in the same sence 1 Cor. 1. 26. 27. 28. Yee see your Calling God hath chosen foolish things and weake things 6. Hence the Calling of men doth not in any sort depend upon the dignity honesty industry or any indeavour of the called but upon election and predestination of God only Acts 2. 47. The Lord did ad to the Church such as should
carried unto Christ and by Christ unto God but repentance is carried to God himselfe who was before offended by sin Acts 20. 21. Repentance toward God and Faith toward our Lord Iesus Christ. Secondly they have divers ends for Faith doth properly seeke reconciliation with God but repentance a sutablenesse to the will of God Rom. 3. 25. A reconciliation through Faith in his bloud Acts 26. 20. That they should turne unto God doing workes meete to repentance 31. Repentance in respect of that carefulnesse and anxiety terror arising from the Law which it hath joyned with it doth goe before Faith by order of nature as a preparing and disposing cause but in respect of that effectuall and kindly turning away from sin as God is offended by it so it followes Faith and depends upon it as the effect upon his cause and herein is proper to the faithfull 32. Although this repentance doth alwayes bring griefe with it for sins past and present yet it doth not so properly or essentially consist in griefe as in turning from and hatred of sin and in a firme purpose to follow after good Amos 5. 14. 15. Hate the evill Love the good 33. That repentance is not true and sound which doth not turne a man from all known sin to every known good neither that which doth not virtually continue and is actually renewed as often as need is from the time of conversion to the end of life 34. Repentance is wont to be perceived before Faith because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ before he feele himselfe to have forsaken those sins which did separate him from God CHAPTER XXVII Of Iustification 1. COmmunion of the blessings flowing from Union with Christ is that whereby the faithfull are made partakers of all those things they have need of to live well and blessedly with God Eph. 1. 3. He hath blessed us with all spirituall blessings Rom. 8. 32. He who spared not his own Son c. How shall he not freely with him give us all things also 2. This communion therefore doth bring a translation and change of condition to believers from the state of sin and death to the state of righteousnesse and life eternall 1 Iohn 3. 14. We know that we are translated from death to life 3. This change of state is twofold relative and absolute or reall 4. A relative change of state is that which consists in Gods reputation Rom. 4. 5. And he that worketh not but believeth in him that justifieth the ungodly his faith is imputed to him for righteousnesse 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe not imputing to them their offences 5. Hence it admits no degrees properly so called but it is together and at once perfect in one only act although in respect of the manifestation sence and effects it hath divers degrees Hitherto pertaines justification and adoption 6. Iustification is a gracious sentence of God whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death and accounts him righteous unto life Rom. 3. 22 24. The righteousnesse of God by Faith of Iesus Christ in all and upon all that believe as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence as the use of the word declares which doth norset forth a physicall or reall change in the holy Scriptures but that judiciall or morall change which consists in pronouncing of a sentence and in reputation Prov. 17. 15. He that justifies the wicked Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifies 8. Therefore Thomas with his followers doth fowly erre who would have justification as it were a physicall motion by a reall transmutation from a state of unrightousnesse to a state of righteousnesse so as that the terme from which is sin the terme to which is inherent righteousnesse and the motion is partly remission of sin partly infusion of righteousnesse 9. This sentence was 1. As it were conceived in the mind of God by a decree of justifying Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith 2. It was pronounced in Christ our head now rising from the dead 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us In this testimony of the spirit justification itselfe doth not so properly consist as an actuall perceiving of that before granted as it were by a reflected act of Faith 10. It is a gratious sentence because it is not properly given by the Iustice of God but by his grace Rom. 3. 24. Freely by his grace For by the same grace whereby he called Christ to the office of Mediator and did draw the elect to Union with Christ he doth account them being already drawn and believing to be just by that Union 11. It is for Christs sake 2 Cor. 5. 21. That we may be made the righteousnesse of God in him for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us no otherwise then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us Rom. 5. 18. 12. Therefore the righteousnesse of Christ is imputed to believers in justification Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is by Faith of Christ the righteousnesse of God through Faith 13. But because this righteousnesse is ordained of God to that end and by his grace is approved and confirmed so that sinners can stand before him through this righteousnesse therefore it is called the righteousnesse of God Rom. 10. 3. 14. But this justification is for Christ not absolutely considered in which sence Christ is also the cause of vocation but for Christ apprehended by Faith which Faith doth follow Calling as an effect and followeth righteousnesse by which being apprehended justification followes whence also righteousnesse is said to be of Faith Romans 9. vers 30. 10. 16. And Iustification through Faith Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures for that doth neither properly belong to those that are justified neither of it own nature hath it any force in it selfe to justifie neither doth it produce those effects which are every where in the Scripture given to
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
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
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
justifying Faith 16. Neither is it to speake properly that speciall confidence whereby we doe apprehend remission of sins and justification it selfe for justifying Faith goeth before justification it selfe as the cause goeth before the effect but Faith apprehending justification doth necessarily presuppose and follow justification as an act followes the object about which it is exercised 17. That Faith therefore is properly called justifying whereby we rely upon Christ for remission of sins and for salvation For Christ is the adaequate object of Faith as Faith Iustifyeth Faith also doth no otherwise justifie then as it apprehends that righteousnesse by which we are justified but that righteousnesse is not in the truth of some sentence to which we yield assent but in Christ alone who is made sinne for us that wee might bee righteousnesse in him 2 Cor. 5. 21. 18. Hence are those Sermons so often repeated in the new Testament which doe shew that justification is to be fought for in Christ alone Iohn 1. 12. 3. 15. 16. 6. 40. 47. 14. 1. 54. Romans 4. 5. 3. 26. Acts 10. 43. 26. 18. Gal. 3. 26. 19. This justifying Faith of it own nature doth produce and so hath joyned with it a speciâ—…ll and certaine perswasion of the grace and mercy of God in Christ whence also justifying Faith is oftentimes not amisse described by the orthodox by this perswasion especially when they doe oppose that generall Faith to which the Papists ascribe all things but 1. This perswasion as touching the sence of it is not alwayes present For it may and often doth come to passe either through weakenesse of judgement or through divers tentations and troubles of mind that he who truly believeth and is by Faith justified before God yet for a time may thinke according to that which hee feeles that he neither believeth nor is reconciled to God 2. There be divers degrees of his perswasion so that neither all believers have altogether the same assurance of the grace and favour of God nor the same believers at all times which yet they cannot properly affirme of justifying Faith without a great deale of detriment of that consolation and peace which Christ hath left to believers 20. Iustification absolves from sin and death not immediatly by taking away the blame or staine or all the effects of sin but that oblation and guilt to undergoe eternall death Rom. 8. 1. 33. 34. There is no condemnation who shall lay any thing to their charge who shall condemne 21. Neither yet doth it so take away the guilt as that it takes away the desert of punishment from the sin which the sinne it selfe remayning can in no sort be taken away but it so takes away the guilt that it takes away the revenging pursuit of the desart of it or the deadly effects of it 22. This absolution from sins is called in a divers respect but in the same sence in holy Scriptures Remission Redemption and Reconciliation Eph. 1. 6. 7. For as the state of sin is considered as a bondage or certaine spirituall captivity in respect of the guilt so his justification is called Redemption but as the same state is considered as a subjection to doe punishment so it is called remission as also a passing by a blotting out a disburdening a taking away a casting away a removing a casting behind the back Rom. 4. 7. Col. 2. 13. Mich. 7. 18. Isay 43. 12. 38. 17. Psal. 32. 1 2. And as the same state is considered as a certaine enmity against God so justification is called a reconciliation Romans 5. 10. As also a certaine winking at sin Numb 23. 25. A covering of sin Ps. 32. 1 2. 23. But not only the sins of justified persons that are past are remitted but also in some sort those to come Numb 23. 25. He seeth no iniquity in Iacob nor perversnesse in Israel because justification hath left no place to condemnation Iohn 5. 24. He that believeth hath eternall life and shall not come into condemnation and it doth certainly and immediatly adjudge one to eternall life It also maketh all that remission which was in Christ obtained for us to be actually ours neither can sins past and present be altogether and fully remitted unlesse sins to come be in some sort remitted also 24. But there is this difference that sins past are remitted by a formall application by sins to come onely virtually sins past are remitted in themselves sins to come in the subject or person sinning 25. Yet those that are justified doe daily desire the forgivenesse of sins 1. Because the continuance of this grace is necessary to them 2. That the sence and manifestation of it may be more and more perceived as severall sinnes required 3. That the execution of that sentence which in justification is pronounced might bee matured and furthered 26. Besides the forgivenesse of sinnes there is required also imputation of righteousnesse Rom. 5. 18. Rev. 19. 8. Rom. 8. 3. Because there may be a totall absence of sin where notwithstanding there is not that righteousnesse which must come in place of justification 27. But this righteousnesse is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of originall righteousnesse made us subject to the guilt of condemnation CHAPTER XXVIII Of Adoption 1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake unto the dignity of Sons Iohn 1. 12. As many as receive him to them he gave power to be made the Sons of God to those that believe in his Name 2. It is called a gracious sentence of God because it doth manifest the gracious will of God toward men 1 Iohn 3. 1. See what love the Father hath shewed to us that we should be called the Sons of God 3. This sentence is pronounced with the same diversity of degrees as justification for it was first in Gods predestination Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons Afterward it was in Christ. Gal. 4. 4 5. God hath sent forth his Son that we might receive adoption Afterward it was in believers themselves The same Chapter Verse 6. And because yee are Sonnes GOD hath sent forth the Spirit of his Sonne into your hearts crying Abba Father 4. It is properly conversant about the faithfull that are called and justified Iohn 1. 12. For by adoption we are not made just which would necessarily follow if adoption were part of justification it selfe as some would have it neither is it a calling unto Christ but a certaine excellent dignity flowing from the application of him Romans 8. 17. Heires together with Christ 5. Yet calling and justification have the respect of a foundation to this relation of Adoption for the right of Adoption is obtained by Faith and