of those that are endued with vertue into Infants and men of ripe age Heb. 5. 13 14. 46. The communion of vertues is both in the connexion and subordination of them among themselves 47. For connexion is that whereby all vertues which are simply necessary doe cleave together among themselves 1. In respect of the beginning from whence they flow For every good giving and every perfect gift descends from the Father of lights By the spirit of grace Iames 1. 17. 1 Cor. 12. 2. In respect of the end and intention which is to the same thing in generall for all vertues doe so respect God that if his authority be violated in one it is withall virtually violated in all Iames 2. 10. 3. In respect of that helping indeavour which they performe mutually one to another For one vertue doth dispose to the act of another and also doth defend and confirm the same with the act 48. Yet vertues are not so essentially and intrinsecally knit together that every one is of the essence of the other or doth necessarily depend upon it as upon a procreating cause 49. Subordination of vertues is that whereby the act of one vertue is ordered to the act and object of another either as a meanes to an end which is the command of a superior upon an inferior vertue as Religion commands Iustice temperance and the like when it refers their acts to the furthering the worship and glory of God or as a cause to its effect which belongs to every vertue in respect to every one for so Religion it selfe is ordained to bring forth and conserve Iustice. 50. Whensoever the act of one vertue is ordered to the end of another vertue this ordination although in respect of the direction it depends upon Prudence yet in respect of the effectuall force and authority it depends upon a superior vertue CHAPTER III. Of good Workes 1. AN action of vertue is an operation flowing from a disposition of vertue Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things 2. In the same sence it is called an action or worke that is good right laudable and pleasing to God 3. Unto such an action there is required first a good efficient or beginning that is a will well disposed and working from true vertue for good fruits doe not grow but out of a good Tree Mat. 12. 33. Secondly a good matter or object that is something commended by God Mat. 15. 9. In vaine they worship me teaching doctrines which are the Commandements of men Thirdly a good end that is the glory of God and those things which tend unto his glory 1 Cor. 10. 31. Doe all to the glory of God 4. But the end and the object are oftentimes all one both in good and evill actions especially in the intention and election of te will where they end it selfe is the proper object For those acts are either conversant in the end it selfe as in the matter or object as the acts of desiring willing wishing loving injoying or in those things which tend to the end as they are such so as the goodnesse or deformity is properly derived from the end 5. For although that good intention or intention of welldoing which is generall and confused doth not make a particular action good if other conditions be wanting neither doth a speciall intention of good suffice for it if the meanes be evill as if any intending to bestow any thing on the poore or upon pious uses should to that end take to himselfe other mens goods yet an evill intention doth alwayes make an action evill and a good intention with other conditions doth make very much to the constitution of a good action 6. But there is required to an action truly good that at least virtually it be referred to God as to the chiefe end 7. In the fourth place also there is required a forme or a good manner which is placed in the agreeing of the action to the revealed Will of God 8. Moreover this will of God doth informe an action of man as far forth as it is apprehended by reason Hence the very conscience of man is the subordinate rule of morall actions so as every action must agree with a right conscience and an erring or doubtfull conscience is first to be laid down before a man may doe against it although a lighter scruple or sticking of conscience must not any way put off any action otherwise approved 9. But that this forme or manner be good it requires all the circumstances to be good for a singular action is alwayes clothed with its circumstances upon which the goodnesse or evillnesse of it doth not a little depend 10. But those circumstances being referred to the act of the will doe passe into the nature of an object For the will whiles it willeth some worke willeth all that which is in it and so all the known circumstances either expresly or implicitely and a knowen circumstance being changed oftentimes the act of the will is changed 11. But the same circumstances being referred to the act of any other faculty besides the will are only adjuncts 12. So the end it selfe is rightly reckoned among the circumstances although not in respect of the will yet in respect of the faculties and other Acts. 13. By reason of these circumstances it comes to passe that although many Acts in the generall or in their owne nature are indifferent yet there is no singular Act that is morall and deliberate but it is either good or evill 14. An Act in its kind indifferent is when the object of it includes nothing which pertaines to the will of God either commanding or forbidding yet such acts being in exercise severally considered if they be properly humane proceeding of deliberate reason are either directed to a due end and have conformity to the will of God and so are good or they are not rightly directed but dissent from the will of God and in that respect are evill 15. Besides actions good evill and indifferent some doe observe that there are some acts that do Sonare in malum have an evill sound that is being absolutly considered they doe impart a certaine inordinatenesse but by some circumstances comming to them they are sometimes made good as to kill a man the like but even those acts ought to be referred to indifferents for they oâ—…ly seeme to have some evill in themselves as also to free a man from danger of death seemeth to have some good in it selfe with which shew also many that are not evill are deceived but the true goodnesse or pravity of these actions depends upon the object and other circumstances to slay the innocent or set at liberty the guilty is evill to slay the guilty justly or deliver the innocent upon just reason is good 16. The goodnesse of all these causes and conditions is collectively required for an action absolutely good but the defect of some one
makes the action so far forth evill 17. Hence our good workes whilest we live here are imperfect and impure in themselves 18. Hence they are not accepted before GOD but in Christ. 19. Hence in the workes of the regenerate there is not that respect of merit whereby any reward is obtained by Iustice. 20. Yet that reward which is imputed not of debt but of grace Rom. 4. 4. is sometime assigned to those imperfect indeavours Mat. 5. 12. Because although all our blessednesse is the meere gift of God Rom. 6. 23. Yet the fruits of grace abounding in us are put upon those accounts whereby we doe get the certainty of that gift Phil. 4. 17. I require that fruit abounding which may be put on your accounts 21. The action of vertue is either inward or outward 2 Cor. 18. 10. 11. To will to doe to performe 22. The internall action is properly of the will it selfe 23. The externall action is of another faculty distinct from the will whether it be of the understanding or of the sensitive appetite which is commonly called internall or of the executive power which is usually called externall 24. The internall action of the will hath goodnesse or evillnesse so intrinsecall that an act cannot remaine the same in the nature of it but it must be the same in manners but an outward act may remaine the same in nature and yet become another in manners namely of good may become evill and of evill good As if any one beginning to walke out of an honest purpose doe persist in his journey for an evill end 25. There is one and the same goodnesse or evillnesse of an internall act and an externall commanded by it for it is the same act in kind of manners For to will to worship God and from that will towards God are not two acts of obedience but two degrees of one and the same act so that the goodnesse of the one is perfited in the other 2 Cor. 8. 11. Performe to doe that very thing that as there was a readinesse to will so there may be a performance 26. The outward act without the inward is not properly good or evill but the inward is good or evill without the externall because the goodnesse of an action depends first and chiefly upon the will which is often accepted with God although the outward work it selfe be absent 2 Cor. 8. 13. If there be first a ready mind one is accepted according to that he hath 27. But as vertue in its own nature tends to an act for it is a disposition to doe well neither is it idle so the internall act of it tends to an externall and produceth it and in it is lead to its end Iames 2. 22. Thou seest that Faith was the helper of his workes and by works Faith was brought to its end 28. Yet the externall act joyned with the internall doth not properly and by it selfe increase the goodnesse or evillnesse of it in respect of the intention only but by accident it doth increase it as it doth continue or increase the act of the will it selfe 29. The goodnesse and evillnesse of any act which depends upon the object and the circumstances of the act is in respect of its nature in the externall act before it be in the internall although in order of existence it is first in the internall For to will to give every one his owne is therefore good because this thing to give every one his own is good yet the goodnesse doth exist in the act of willing before in the act of giving So to will to steale is evill because to steale is evill The reason is because the exterior act is the cause of the inward in order of intention and the inward act is the cause of the outward in order of execution 30. But that goodnesse or evillnesse which depends upon the end is first in the inward act and after in the outward because the very intention of the end is the inward act of the will so-to-forsake the World for righteousnesse sake is good because to will righteousnesse is good and to give almes for vaine glory is evill because it is evill to will vaine Glory 31. Obedience that appeares in outward actions without the inward is hypocrisie and so is not indeed obedience but a certaine shadow of it 32. Yet inward obedience without outward although it be incompleat yet it is true and if there be an effectuall will present so that opportunity or ability of executing is only wanting it is no lesse acceptable to God then if it had an externall act joyned with it 2 Cor. 8. 12. 33. Therefore we must not judge of actions good or evill by the event For although it is equall and God himselfe willeth that he that is judge of offences among men doe incline to the more fovourable side if the event it selfe doe favour Exod. 21. 21. and so forward yet before the tribunall of God the inward sin is as great caeteris paribus other things answerable when neither event not outward act followes as if both should follow Mat. 5. 28. Whosoever lookes on a woman to lust after her hath committed adultery already with her in his heart 34. Yet inward obedience is not of it selfe sufficient because the whole man ought to subject it selfe to God our bodies are to be offered to God Rom. 12. 1. He is to be glorified in our bodies 1 Cor. 6. 20. Neither is that true inward obedience which doth not incline to externall 35. The workes which are called workes of supererogation whereby the Papists doe boast that some of theirs doe performe more excellent workes then are commanded in the Law of God by the obsevation of certaine counsells which they faigne doe not command but counsell only a singular perfection are the dotings of idle men which know neither the Law nor the Gospell 36. Unto the best workes of the faithfull there adhereth that imperfection which hath need of remission yet the workes themselves are not sins CHAPTER IIII. Of Religion 1. OBservance is either Religion or Iustice. 2. This distribution as touching the thing it selfe is made by God in the division of the decalogue as it is enfolded by Christ. Mat. 22. 37. Also the sence of the same distribution is expressed in other words Rom. 1. 18. Where all disobedience of man is distributed into impiety and injustice which could not stand unlesse all obedience also were conversant in Piety and Iustice which is also more plainly opened Tit. 2. 12. Where of those thres thinge propounded Righteousnesse and Piety doe make the parts of new Obedience and Temperance notes the manner or meanes of performing the same namely denying worldly lusts 3. Unto the same also that distribution of a Christian life tends which is more frequently used into holinesse and righteousnesse Luc. 1. 75. Eph. 2. 24. And the same is the meaning of that distribution which is of love towards God and love towards
Hearing of the Word of God is the true and proper worship of God 1. Because it doth immediatly and directly bring spirituall honour to God for although the act of hearing is most properly directed to our receiving of the Will of God yet because in the manner of receiving we doe subject our consciences to God therefore we give him that honour of power and Divine truth in the aknowledgement whereof his religous worship is exercised 2. Because it containeth a direct and immediate exercise of Faith Hope and Love in which the worship of God doth most essentially consist 21. Hence no word or sentence of men ought to be mingled with the word of God and propounded in the same manner with it least by this meanes we doe in some sort worship men instead of God 22. Unto this hearing that pride is most formally opposed whereby one doth so affect his owne excellency that he will not be subject to the Will of God For although this pride is contrary to humility of religion and obedience or obedience in generall yet it seemeth to be most properly opposite to them in this act of religion because a proud man as he is such is so far from subjecting himselfe to the will of another as to a Law that he would have his own will in stead of a Law Ierem. 13. 15. Heare and give eare be not proud for the Lord hath spoken Ier. 5. 5. They have broken the yoke they have burst the bonds 23. The proper act as it were of this pride is that contempt whereby one doth set at naught either God or the Will of God and observance of it 2. Sam. 12. 9. Why hast thou despised the Word of the Lord in doing that which is evill in his Eyes 24. Hence pride is said to be the cause of all other sins for a double reason 1. Because all other sinnes are referred in a certaine manner to that excellency which is seene in pride as to an end 2. Because pride casteth away from it selfe in contempt the government of the word by the power whereof alone sin is avoyded 25. Hence there is in every sin found some respect of pride but especially in those which are committed upon deliberate counsell 26. Hence also all consultation with the world flesh or wisdome of the flesh in those things which pertaine to religion is opposed to the hearing of the Word Romans 8. 7. Gal. 1. 16. 27. For as by pride men doe altogether reufse to subject themselves to the will of God So by these consultations of those things which are not after God they doe seeke to themselves as it were other Gods to whom they may be subject 28. The most accursed opposition to hearing of the word of God is in consulting with the Devills Esay 8. 19. Deut. 18. 11 12 13 14 15. Where a certaine religious Faith and Hope due to God only is transferred either explicitly or implicitly to the enemies of God 29. Hence it is that Faith is wont chiefly to be required in such consultations by those who are the masters of such Arts. 30. By vertue of this Faith there is a certaine covenant entred into with the Devill with some religion if not openly and eypressively at least secretly and implyedly 31. But although one have not a direct intentation to aske counsell of the Devill yet if he doe that which either of its owne nature or by use and application which it hath doth infer a compellation of the Devill to receive his helpe or counsell he is made partaker of the same sin 32. Therefore all arts brought in by instinct of the Devill for the knowing of secrets are in this respect to bee condemned 33. All divination therefore which is neither grounded upon certaine revelation of God not the course of nature ordained by God in things created is to be condemned 34. All applying of things or words either to predictions or those operations to which they have no disposition either by their nature or Gods Ordinance is to be condemned 35. As the helpe of the Devill is sought by such like courses they doe containe in themselves a certaine invocation of him and so are opposed to calling upon God but as certaine revelation is expected or a submission of mind used to the receiving and executing his commands so they are opposed to the hearing of the word of God 36. This communion therefore with the Devill is not only in this respect unlawfull because it is joyned with fraud and seducing but also because of its own nature it is contrary to true religion 37. For we have not civill communion or fellowship with the Devill religious communion we cannot have no not as some of old had with the good Angels who are ministring spirits for our good sent of God for that purpose 38. Whatsoever therefore we doe with the Devill besides those things which pertaine to the resisting of him as the enemy of our soules it makes to the violating of true religion and is a certaine perverse religion 39. If he seeme sometime to be subject to the command of men by vertue of certaine inchantements it is only a shew of subjection that by that meanes he may more easily rule over men therefore he doth not hinder but only colour that religious subjection which men performe to him in that communion 40. All those doe in part communicate with such sins who by words figures such like things of no sufficient vertue doe desire to cure diseases in others or suffer such things in themselves or others for that end 41. Sympathies and Antipathies and specificall vertues which are found in some things are hereby differenced from such inchantements in that the common experience of all men doth acknowledge these there is some Faith required in those but in these none 42. A strong imagination doth peradventure concurre in many to make these meanes effectuall but that also doth often arise from a certaine religious Faith neither can it effect any thing in parents for children or in men for Cattell without a certaine diabolicall operation accompanying it 43. They that are most given to the hearing of the word as they doe least of all care for such acts so they doe receive the least fruit by them CHAPTER IX Of Prayer 1. PRayer is a religious representing of our will before God that God may be as it were affected with it 2. It is an act of religion because of its own nature it yeildeth to him that is prayed unto that sufficiency and efficiency of knowledge power and goodnesse which is proper to God 3. Hence it cannot be directed to any other beside God only without manifest idolatry 4. It ariseth first from Faith Rom. 10. 14. How shall they call on him in whom they have not believed Namely from that Faith whereby we doe believe that God is first omniscient who knoweth all things and so the inward affections and motions of our hearts for in them chiefly the
us are more to be beloved then others and among thosesuch as have communicated spirituall good things to us are most to be beloved let him that is taught in the word communicate to him that taught him all good things Gal. 6. 6. 29. Seventhly that a community or whole society is more to be beloved then any nember of it because the conjunction of a part with the whole is greater then with another part and therefore that a prince whose life and safety is necessary or most profitable for the common good is more to be beloved then any or divers of the common people nay more then our selves in temporall things 2. Sam. 21. 17. Thou shalt goe no more with us to battell least thou quench the light of Israel Lament 4. 20. 30. There be two Acts of charity toward our neighbour Prayer for his good and working of it Mat. 5. 44. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you 31. This Prayer as it respects the honour of God pertaines to religion in the first Table but as it respects the good of our neighbour it pertaines to Iustice and Charity toward our neighbour in the second Table 32. We must pray for all those good things which religion commands us to wish to him whether they be spirituall or corporall 33. In this praying is included not only petition but also giving of thankes whereby we praise God for the good things which he hath bestowed on our neighbours Romans 1. 8 9 10. 34. To his praying is opposed that imprecation which tends to the hurt of our neighbour which is called cursing Mat. 5. 44. 35. Working of good toward our neighbour is an endeavour concerning him tending to his good whence also it is called good deed Matthew 5. 44. And love in deed 1. Iohn 3. 18. 36. This working is distinguished from praying because although prayer be also an endeavour tending to the good of our neighbour yet is not immediatly exercised about our neighbour but is directed unto God 37. Yet unto this working those endeavours must be referred which are exercised about other Creatures for our neighbours sake for then there is an efficiency in our actions of the same reason as if it were exercised immediatly about our neighbour himselfe 38. Now this endeavour is either by morall perswading or reall effecting 39. An indeavour of morall perswasion is in propounding of good to be performed with arguments by which he may be stirred up to it 40. And this is by admonition and good example 41. This admonition is taken generally for any warning which is used by words whether it be to procure and performe good to our neighbours or to drive away and make up any hurt 42. Therefore it containes in it our duty to teach and admonish Colos. 3. 16. To observe others that we may whet them to love and good workes Heb. 10. 24. To exhort them also daily Heb. 3. 13. To comfort them against sorrow and griefe 1. Thess 4. 18. And to correct them in a brotherly manner if they be overtaken with some offence Gal. 6. 1. Rev. 19. 17. 43. But this brotherly correction is then to be used when we certainly know that the evill to be corrected is committed when there is hope of some fruit or good to follow upon our correction either by the amendement of our brother that is fallen or by preserving of others from partaking of the same lastly when there is fit opportunity in respect of time or person and the circumstances 44. Unto this admonition is opposed consent or communion with others in their sins Eph. 5. 7. 11. 45. One is said to be partaker of anothers sin nine wayes which are thus set down in Latine Iussio consilium consensus palpo recursus Participans nutans non obstans non manifestans That is summarily consent is given to sinners by counselling defending helping permitting when we can hinder and by holding our peace when we may profitable speak Rom. 1. 32. 46. Good example is a representation of a good worke whereby others may be stirred up to performe the like 1. Tim. 4. 12. Tit. 2. 4. 7. Mat. 5. 16. 1. Pet. 2. 12. 47. To good example scandall is opposed 1. Cor. 10. 32. 33. Give no offence to the Iewes to the Gentiles nor the Church of God 48. A scandall is a representation of an evill worke whereby others may either be stirred up to sin whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of stumbling or to be hindred or slackned from doing good whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of weakning and that is properly called a scandall 1. Cor. 8 9 10. Take heed that your lyberty be not an occasion of stumbling to the weake c. Rom. 14. 21. Wherein thy brother stumbleth or is offended or is made weake 49. There is in every evill worke which is made known to others the respect of a scandall Mat. 18. 6 7 8. Whosoever shall be an offence If thy hand foot eye cause thee to offend If thy brother sin against thee 50. There is also sometime a scandall in a worke of it selfe lawfull if it be not expedient in respect of others 1. Cor. 8. 13. If my meat offend my brother I will never eat flesh least I offend my brother 51. But an indifferent thing is said to be expedient or not expedient when all circumstances considered it maketh or maketh not to the glory of God and edification of our neighbour 52. There is no humane authority that can make that action lawfull whereby a scandall is given to our neighbour 53. But then a scandall is said to be given either when some manifest sin is committed or at least that which hath evident shew of sin is committed so that it becomes known to others or when that is rashly committed which is not necessary by Gods Command and yet brings spirituall hurt to others but much more if the perverting or troubling of our neighbour be by that very action directly intended 54. But if there follow offence not from the condition of our worke but from the pure malice of others then it is called an offence taken as that of the Pharisâ—…es which is not our sin but of those who are offendâ—…d Mat 15. 12 13 14. Knowest thou not that the Pharisees were offended at that saying Let them alone they be blind leaders of the blind 55. But although this offence taken cannot be avoyded by us yet an offence given may and ought For God never layes upon his a necessity of offending 56. That scandall whereby one is said metaphorically to offend himselfe or to give occasion of sinning to himselfe is by proportion referred to an offence given 57. A reall effecting or procuring the good of our neighbour is when we our selves performe something which of it selfe tends to the good of our neighbour without
whence also it is called religion or piety not only by prophane authors but sometime also in the Scriptures 1. Tim. 5. 4. Let him learne first to shew piety to his owne family c. Secondly because it is the bond and foundation of all other justice which is to be performed to our neighbour for by vertue of this duty of those degrees which it doth respect men lead a quiet and peaceable life with all piety and honesty 1. Tim. 2. 2. which doth also seeme to be the proper reason of that promise which is adjoyned to this fifth precept that thou mayest prolong thy dayes upon earth because without this mutuall observance of superiours and inferiours among themselves it could not be expected that the life of man should abide in its state 14. Honour as it respects the knowledge and opinion of others of him that is to be honoured is called fame Eccles. 7. 1. or a good name Phil. 4. 8. 15. Hence honour as it is the externall good of a man doth not really differ from fame but only in reason 16. That office of honouring which we owe to all is to preserve that state of dignity which they have without being hurt 17. Unto this office those vices are opposed whereby the fame of our neighbour is hurt 18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished 1. Cor. 4. 13. Being defamed we pray 2. Cor. 6. 8. By honour and dishonour by evill report and good report 19. We may diminish it either with our selves conceiving ill of him without just cause which is called rash judgement Mat. 7. 1. 1. Cor. 4. 3. or with others also 20. The good name of our neighbour is diminished with others by words deeds gestures or other signes 21. This also is done sometime directly and formally with an intention to hurt and sometime virtually and indirectly or of the nature of the thing or by circumstances adjoyned 22. When the fame of another is hurt by imputation of an evill of the fault or of punishment if it be in his presence it is called either a reproach or derision or a slander if it be in his absence it is called detraction 23. Detraction is directly exercised about the evill of our neighbour foure wayes 1. When a fault is falsly layd upon him 2. When a secret fault is discovered without a just cause 3. When a true crime is too much beaten upon 4. When the deed is not disallowed but the intention is blamed 24. It is indirectly exercised about the good of our neighbour foure wayes also 1. Denying that good which is to be given to our neighbour 2. Hiding it 3. Lessening it 4. By praising it coldly 25. The former wayes are contained in his verse Imponens augens manifestans in mala vertens 26. The latter in this verse Qui negat aut minuit tacuit lau dat que remisse 27. The good name of our neighbour is restored by retracting or desiring pardon or sometime also by recompensing of it 28. The duties of hâ—…our belong some to unequals some to equals 29. Among unequals it belongs to superiours to excell in well deserving but to inferiours to reverence and give thanks 30. Inequality is either in some simple quality or in authority and power 31. Inequality in a simple quality is either in respect of age or in respect of gifts 32. They that are above others in age ought to go before them in grave example Tit. 2. 4. That old women teach the yonger women to be sober 33. They that excell in gifts ought readily to impart the same to the profit of others Rom. 1. 14. I am a debter both to the Grecians and Barbarians to the wise and the unwise 34. They that are above others in power are those who have right to governe others whence also power is wont to be called jurisdiction whose duty it is to administer justice and charity toward others in a certaine eminent way according to that power which they have committed to them Iob 29. 14. 1â—… I put on justice and my judgement covered me as a robe and as a Diadem I was as eyes to the blinde and as feet to the lame Col. 4. 1. Masters do that which is right and equall to your servants 35. This justice is administred in charity by protecting and ruling 36. Protection is an application of power to defend others from evill Isay 32. 2. And a man shall be as an hiding place from the winde and a covert from the tempest c. Whereunto also pertaines that providence whereby they provide necessary things for them 1. Tim. 5. 8. 37. Ruling is an application of power to further others in good Romans 13. 4. He is the minister of God for thy good 1. Tim. 2. 2. That we may leade a peaceable and quiet life in all godlinesse and honesty 38. This ruling is exercised in directing and rewarding 39. Direction is a propounding of that which is right and good that it may be observed Ephes. 6. 4. Fathers bring up your children in the nurture and admonition of the Lord. 40. Unto this direction pertaines the making and promulgating of good lawes in whatsoever society of men it be 41. Rewarding is a recompencing of that obedience which is performed or denied to direction 1. Pet. 2. 14. both to take vengeance on the wicked and for the praise of them that do well So Rom. 13. 42. Here distributive and emendative justice doth most shine forth for although the justice in other men is the same with that which is exercised in those superiour yet it doth most shine forth if it be administred with a fit power 43. Hence the right of revenging doth not properly belong to others then those that have super-eminent power Rom. 13. 4. 1. Pet. 2. 14. by whom when it is rightly exercised it is not the revenge of men but of God 2. Chro. 19. 6. Take heed what you do for ye judge not for men but for the Lord who will be with you in the judgement 44. They that are in higher power ought to provide for the commodities of them over whom they are set in respect of their soules that they may have meanes of salvation Ephes. 6. 4. In respect of their bodies that they may have food raiment and fit dwelling 45. And these are either private persons or publick 46. Private are the husband in respect of the wife parents in respect of children and master in respect of servants where the power of the husband is moderated with a certaine equality the power of the master is meerely commanding but the paternall power is as it were mixt 47. They that are in publick authority are either ministers or magistrates 48. But there is this difference betweene magistrates and ministers of the Church 1. Magistracy of this rather then of the other kinde is an ordinance from man but the ordinance of ministers is from God which
that which he will but also in very deed doth actually doe whatsoever he will Psal. 115. 3. 135. 6. Eph. 3. 11. 21. The manner of Gods subsistence which shines forth in his Efficiency is first the co-working of all persons secondly the distinct manner of the persons in working 22. Their co-working is that whereby they do inseparably worke the same thing for all externall actions are common to all the persons Iohn 5. 17 19. My Father worketh and I worke Whatsoever he doth the same likewise doth the Son and 16. 13 14. That spirit shall not speak of himselfe but whatsoever he shall heare he shall speak He shall take of mine and give it to you 23. Hence every person worketh of himselfe as touching the causall power which he exerciseth 24. Hence there is no praeeminence of dignity in that co-working but great unity and identity of one and the same cause 25. Hence equall honor is equally due from us to all the Divine Persons 26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence 27. That distinct manner is partly in the order of working partly in the bounding of the action 28. As touching the order the manner of working of the Father is of himselfe by the Sonne and Holy Spirit Hence the beginning of things namely Creation is properly attributed to the Father who in order of beginning is the first Person 29. The manner of operation of the Sonne is from the Father by the spirit Hence the dispensation of things is properly attributed to him namely Redemption the constitution of all the offices in the Church Ephes. 4. 11. He therefore gave some to be Apostles some Prophets c. 30. The manner of working of the spirit is from the Father and the Son by himselfe Hence the communication of things is attributed to the Holy Spirit as Regeneration Tit. 3. 5. The communication of all spirituall gifts 1. Cor. 12. 4. And the perfection of naturall things themselves Gen. 1. 2. 31. As touching the termination of the action that works in which the working or manner of working of one person doth chiefly shine forth is chiefly attributed to that person So Creation is by a speciall application appropriated to the Father Redemption to the Sonne and Sanctification to the holy Ghost CHAPTER VII Of the Decree and Counsell of God 1. IN the powerfull Efficiency of God the Decree of God obtaineth the first place because this manner of working being of all most perfect doth chiefly agree to the Divine Nature 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power and according to his counsell Eph. 1. 11. He doth all things according to the counsell of his own will 3. In the Decree of God there appeareth his constancy truth and faithfulnesse 4. Constancy is that whereby the Decree of God remaines alwayes immutable Num. 23. 23. The strong God is not a man that he should ly or the Sonne of man that he should repent Prov. 19. 21. The Counsell of the Lord it shall stand 5. Truth is that whereby he declares that alone which he hath decreed Ierem. 13. 10. Iehova is a God of truth Rom. 3. 4. Let God be true and every man a liaâ—… For although his words may seeme sometime to sound another thing yet the sence of them doth alwayes agree with the Decree 6. Faithfulnesse is that whereby he effects that which he hath decreed and as he hath decreed Isay 46. 10. My Counsell shall stand and I will doe all my pleasure 7. Every Decree of God is eternall 1 Cor. 2. 7. Acts 15. 18. 8. To this Decree of God pertaineth Counsell Eph. 1. 11. Acts 4. 28. 9. The Counsell of God is as it were his deliberation concerning the doing of every thing in the best manner after that it is of the understanding and will approved 10. Counsell is given to God in respect of perfect judgement whereby he doth all things advisedly I. E. willingly and of set purpose not in respect of any inquisition upon which such a judgement doth depend us men For God seeth and willeth all and every thing together Therefore it is called as it were deliberation not deliberation properly so called 11. Three things concurre to the perfection of this Counsell 1. A scope or end propounded 2. A conceipt of the minde tending towards that scope 3. An intention and well pleasingnesse of the will 12. The scope or end of this Counsell is the glory of God himselfe that is that goodnesse or perfection of God which is made manifest by his Efficiency and shines forth in his works Eph. 1. 6. To the praise of his glorious grace 13. In every artificer or one that workes by counsell ad extra outwardly there is a platforme afore hand in the mind which when he is about to work he lookes into that he may fit his worke to it so also in God seeing he worketh not naturally nor rashly nor by constraint but with greatest perfection of reason such a platforme is to be conceived to praeexist before in his mind as the exemplary cause of all things to be done Heb. 11. 3. Those things we see were made of things that doe not appeare 14. The platforme of all things is the Divine Essence as it is understood of God himselfe as imitable by the Creatures or so as in some sort the Image of that perfection or some footstep thereof may be expressed in the Creatures that is the Creatures themselves as they are conceived in the Mind of God are the platforme or image of that nature which they have in themselves 15. A platforme in the mind of man who attaines to knowledge by Analysis or resolution is collected of things themselves and so things are first in themselves then they come unto the senses of men and then to the understanding where they can make some Idea to direct the following operation But because God understandeth all things by Genesis or composition and doth not require knowledge by Analysis or resolution of things therefore all things are first in his minde before they are in themselves 16. In us the things themselves are the example platform or copy and our knowledge is the Image but in God the Divine knowledge is the coppy-platforme and the things themselves the Image or expresse likenesse of it 17. An Idea in man is first imprinted and afterwards expressed in the things but in God it is only expressing properly not impressed because it doth not come from any other thing 18. From this one foundation may all errors of merits and foreseene faith be sufficiently refuted For if any Decree of God should depend properly upon such foresight then the Idea of God should come to him from something else which doth in no wise agree with his nature 19. The Idea or platforme as it is absolutly considered in God is only one but as it
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
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
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
party in that case is freed 1. Cor. 7. 15. 39. This conjunction is for the communication of bodies because there is in marriage first sought an holy seed Malac. 2. 15. And secondarily a remedy against carnall desires which are now since the fall in men who have not a singular gift of continency so unbridled that unlesse they be helped by this remedy they doe as it were burne them that is make them unfit for pious duties and make them run headlong to unlawfull and foule mixtures 1. Cor. 7. 2 9. 40. Hence the body of the husband is said to be in the power of the wife and the body of the wife in the power of the husband so that they ought to give due benevolence one to another without defrauding 1. Cor. 7. 3 4 5. 41. Hence also the vow of single life as it takes place among the Papists is not a vow of chastity but of diabolicall presumption a snare of the conscience and the bond of impurity 42. Also society of life and that most intimate for mutuall comfort and helpe is among the ends of mariage for seeing a man must leave his father and mother and cleave to his wife Gen. 3. 24. And seeing the woman is said to be made a meet help unto man Gen. 2. 18. This helping society doth not only pertaine to the propogation of mankind but it must be extented to all the duties of this life 43. All these are mutuall between the husband and wife and ought to be observed of equall right as touching the essence or summe of the matter yet so as that difference of degree which comes between the husband and the wife that the husband governe and the wife obey be observed in all these things 1. Pet. 3. 7. 1. Cor. 11. 7. 8. 9. 10. Eph. 5. 33. 44. Unto chastity luxury is opposed in a more strict sence whereby it sets forth an unlawfull use of those things which pertaine to generation which in the same sence is called uncleannesse inordinate affection and evill concupiscence Col. 3. 5. Lasciviousnesse Rom. 13. 13. The disease of concupiscence 1. Thess 4. 5. 45. Unto Luxury are reckoned all the helping causes effects and signes of it as unchast lookes Iob 3â—… 1. Pro. 9. 13. 2. Pet. 2. 14. Mat. 5. 28. Noddings Kissings Embracings Touchings Dancing Showes Songs Gestures and the like Gal. 5. 15. 46. Unto the helping causes of Luxury are referred Gluttony and Drunkennesse Rom. 13. 13. Ezech. 16. 49. Prov. 23. 31. 33. 47. Unto the effects and signes of it are referred lasciviousnes and lacivious habit Prov. 7. 11. And obscene speech Eph. 5. 4. 48. The kinds of Luxury are 1. Scortation which is the mixture of a single man with a single woman 1. Cor. 6. 16. Whether it be Stuprum whordome which is the deflouring of a woman otherwise honest or fornication properly so called which is the mixture with a dishonest woman or a whore 2. Adultery when at least one of the persons offending is married or betrothed 3. Incest when those are mixed together which are neere in the flesh 4. Rape when force is added to Luxury 5. Mixture against nature 49. Adultery is most properly and essentially against marriage the band and covenant whereof it breakes of it own nature and so is the proper and just cause of a divorce which is not to be admitted for many other sins although they be more grievous 50. A just devorce doth dissolve the band it selfe of mariage CHAPTER XX. Of commutative Iustice. 1. IUstice which respects the outward benefit of our Neighbour by a certaine appropriation is called commutative Iustice because it is chiefly used in changings 2. This Iustice is a vertue whereby every man 's own is given to him in externall commodities 3. Now that is said to be every mans own whereof he hath a lawfull dominion 4. Dominion is a right to dispose perfectly of a matter so far as Lawes permit Matth. 20. 15. 5. There be two parts of a perfect dominion propriety and the use of it Luc. 20. 9. 10. 1. Cor. 9. 7. 6. Now these are sometimes separated so as the propriety is in one and the use for a time in the power of another 7. This Iustice is exercised in the getting and using 8. The Iustice of getting depends upon the cause of the dominion 9. The cause and reason of a dominion is called a title 10. A just title is a just occupying an inheritance a gift a reward or a contract 11. A just occupation is a lawfull taking of things which were belonging to no body before yet may become some bodies 12 Those things are said to belong to no body which are not possessed neither are in any ones dominion 13. In this sence all things are said to have been common in the beginning of the world and also after the flood because they belonged to no man by possession or peculiar dominion and so were propounded in common to every one that did first take or occupie whereunto also pertaines that blessing of God upon man-kind Gen. 1. 28. Fill the earth and subdue it and beare rule over every beast and over all foules of the Heaven and over all the beasts that creepe upon the Earth which is also repeated after the flood Be fruitfull increase and fill the Earth 14. Of the same condition also are now those Islands of the Sea and parts also of the continent which were never inhabited 15. Of the same right also are all those things which did once belong to somebody but afterward ceased to belong to any which are wont to be called things vacant or forsaken 16. But things that are lost are not to be accounted with these unlesse there have been due diligence used to find out the true owner for otherwise although they be not corporally detained from another yet in right with will and mind they are possessed 17. Hence those wares that to lighten the Ship are cast into the Sea or are by some Ship wrak brought to shore are not to be accounted for things vacant or forsaken 18. Unto this occupying is captivity referred which is an occupying caused by right of war justly undertaken 19. An inheritance is a succeeding into the goods of another by vertue of his just will Levit. 25. 45. 46. Num. 27. 8. 9. 10. 11. 20. A gift is a free bestowing of a good thing 1. King 10. 10. 13. 21. A reward is the recompencing of a worke done 22. A contract as it pertaines to this place is a communicating of a good thing upon an agreement binding to it the forme of which is I give that thou mayest give or I give that thou mayest doe or I doe that thou mayest doe or I doe that thou mayest give 23. Unto possession by contract is to be referred 1. Buying when a thing is had upon a certaine price 2. Letting when the use of a thing is granted for a certaine reward 3. Borrowing when a
thing is taken to be rendred freely againe in the same generalled mutuum or to be restored in the same speciall called commodatum to which a pledge or depotum may be reckoned 24. About these matters a lawfull occupation or course of living is conversant belonging to all men except those who enjoy publike offices of whom we have spoken before at the fift Commandement for such occupations of life although they doe from the nature of the thing pertaine to the common good and ought to be thither directed by men yet they doe with all belong to the private good of this life in getting and keeping the goods of this life Eph. 4. 28. 2. Thess. 3. 11. 12. 25. All are bound who are not exercised in greater offices and doe not prepare themselves to them to exercise some such occupation 1. Tim. 5. 13. Gen. 3. 10. According to that of the Apostle if any will not labour let him not eat 2. Thess. 3. 10. 26. Neither is it enough that one labour unlesse he labour that which is good Eph. 4. 28. That is doe follow that occupation of life which agrees with the will of God and the profit of men studying quietnesse and diligence 1. Thess. 4. 11. 12. 2. Thess. 3. 12 Unto which are opposed slothfulnesse voluntary beggery vaine curious unclean arts and an unnecessary care of other mens matters which is called Busibodines 27. But to what singular kind of occupation every one ought to apply himselfe that depends partly upon the inward endowments inclinations which he hath 1. Pet. 4. 10. And partly upon outward circumstances whereby he is caried more to one course of life then to another 28. But because there is a singular providence of God exercised in directing such matters therefore every one is rightly said to be assigned to this or that kind of life as it were by Gods reckning 29. But although in respect of this divine providence such a speciall occupation of life is wont to be by proportion called by Divines a vocation yet this is not so to be taken as if that vulgar men were as well separated by God to their occupations as a believing man is to live well or a Minister of the word to fulfill the worke of the Ministery for neither is there any where in the Scriptures either any such thing declared or the title it selfe of vocation simply and properly given to any vulgar occupation 30. For the Apostle 1. Corinth 7. 20. When he makes mention of vocation doth not set forth any certaine occupation of this life for circumcision and uncircumcision service and freedome are not occupations of life or just callings but he distributes as it were the calling of the faithfull by the subjects when he shewes that some are called being servants and some being free as appeares Verse 24. Where he unfolds the variety of calling by that divers state and condition in which the called are found neither doth he there command that every one abide in that state in which he was called for he permits a servant to aspire to freedome Verse 21. But he teacheth that there is no difference of a free man and a servant in respect of Christ and christian calling Verse 22. 31. In the defect of such possessions poverty consists and riches in the abundance of them 1. Iohn 3. 1. 32. Riches lawfully gotten though in their own nature they be not morall good things yet they are good gifts of God Prov. 22. 4. 33. And poverty hath the respect of a punishment or affliction Prov. 21. 17. 34. Therefore there is no perfection in casting away or forsaking riches unlesse the speciall will of God require it Acts 20. 25. 35. But euangelicall poverty which is spirituall may consist with great riches as in Abraham Iob c. 36. Also propriety and distinction of dominions is the ordinance of God and approved of him Prov. 22. 2. 2. Thess. 3. 12. 37. In this right of dominion both in getting and using commutative Iustice is exercised the summe whereof is that we possesse our own not anothers and that without the hurt of others 38. But the foundation of this Iustice is placed in the lawfull keeping of those things we have 39. Unto this keeping is required parsimony and frugality Prov. 21. 15. 40. Parsimony is a vertue whereby we make only honest and necessary expences 41. Frugality is a vertue whereby we order our matters with profit and benefit 42. The perfection of this Iustice properly flowing from Charity is in Liberality 43. Liberality is a vertue whereby we are inclined to communicate our commodity freely to others by the Will of God 2. Cor. 8. 14. Rom. 12. 13. Levit. 25. 35. Ps. 37. 19. 44. Unto liberality pertaines not only a free giving under which is comprehended the forgiving of a debt but also free lending Luc. 6. 34. And hospitality Rom. 12. 12. 1. Pet. 4. 9. 45. Almes properly so called doth consist in this liberality when it is done upon taking pitty on the calamity of our Neighbour 46. Theft in the larger signification is opposed to a just title of dominion 47. Theft is an unjust taking away of that which is another mans against the will of the owner Eph. 4. 28. 48. Taking away comprehends taking detaining and damnifying 49. A thing is said to be anothers which is anothers either in respect of propriety power or possession 40. In divers causes the owner upon right of humanity is supposed to consent to the bestowing of some part of his goods although he hath not actually testified his consent and then the respect of theft ceaseth Deut. 23. 24. 25. 51. But seeing that which is another mans is taken away either secretly or by force hence there are two kinds of this sin namely theft specially so called and Rapine or Robbery Exod. 22. 1. Hos. 6. 8 9. Luc. 8. 21. 1. Cor. 6. 8 9. 52. Unto theft is referred all fraud which is used in buyings or sellings or in any other unlawfull getting 53. Theft in the common wealth is Peculatus when things that belong to the community are taken away and Annonae stagellatio when the buying and selling of corne or other things is made deerer then is fit by monopolies or the like arts 54. Unto rapine are referred oppression Esay 3. 14. and extorsion Luc. 3. 14. 1. Sam. 2. 12. 55. Unto parsimony and frugality is opposed profusion which is an immoderate bestowing of those things which we have 56. Unto liberality is opposed covetousnesse which is an immoderate keeping of those things which we have Prov. 11. 24. Or a greedy desire of those things wee have not 1. Tim. 6. 9. CHAPTER XXI Of telling Truth Veracity 1. IUstice which doth affect our Neighbour mediatly is Veracity and contentation For by that our Neighbour is affected by meanes of his credit and by this by meanes of some worke or action of ours belonging to some Commandement going before 2. Veracity is a vertue