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
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
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
be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
with Christ but because it is united to Christ therefore it is the Church of Christ. 3. And this is the reason why we can neither explaine nor understand the nature of the Church unlesse those things which pertaine to the application of Christ be first explained and perceived 4. The elect before they be grafted into Christ are in themselves no otherwise of the Church then that power which in its owne time shall certainly come into act by reason of Gods intention and his transaction with Christ because that remote power which is common to all men in respect of the elect is certainly determined in God 5. Therefore those orthodox Divines which define the Church a company of elect ones doe either by elect ones understand those that are called according to election or they define the Church not only as it doth actually exist but also as it is to be hereafter 6. That first thing which doth make actually a Church is calling whence also it hath taken both its name and definition 7. For the Church is a company of men that are called 1 Cor. 1. 24. With 10. 32. Called both Iewes and Greekes To the Iewes to the Greekes and to the Church of God But because the end of calling is Faith and the worke of Faith is ingrafting into Christ and this Union with Christ doth bring with it communion with Christ hence it is defined in the very same sence a company of believers a company of those who are in Christ and a company of those that have communion with Christ. 8. But as Faith doth so respect Christ as that by Christ also it respects God so this Church which doth exist by Faith is both referred to Christ as to the head and by Christ unto God whence the Church is called the body of Christ. Col. 1. 24. And also the Church of God 1 Cor. 10. 32. The Kingdome of Christ. Colos. 1. 13. And the Kingdome of God Rom. 14. 17. 9. It is called a company because it doth consist properly in a multitude joyned in fellowship together or a community of many not in some certaine one that is called whence Eph. 4. 16. It is called a body fitly joyned and compacted together of divers members and by the same reason it is often called in Scripture an House a Family a City a Kingdome a Flock c. 10. This company is restrained to men because the good Angels although in some respect they pertaine to the Church by reason of that Union they have with Christ and the grace of conversation communicated by him yet they are not homogeneall members of the Church redeemed 11. The forme or constituting cause of this Church must needs be such a thing which is found alike in all the called but this can be nothing else then a relation neither hath any relation that force besides that that consists in a chiefe and intimate affection to Christ but there is no such in man besides Faith Faith therefore is the forme of the Church 12. For Faith as it is in every believer distributively is the forme of those that are called but as it is considered in all collectively it is the forme of the company of those that are called that is the Church 13. For the same believing men who being in severall distributively considered are the called of God are also the Church of God as they are joyntly or collectively considered in a company 14. Hence all those promises of God which are made to the Church in the Scriptures and doe containe in themselves essentiall blessings doe also pertaine to every believer 15. This relation is so neere that in respect of it not only Christ is the Churches and the Church Christs Cant. 2. Verse 26. But also Christ is in the Church and the Church in him Iohn 15. Verse 4. 1 Iohn 3. Verse 24. So that the Church is mystically called Christ. 1 Cor. 12. 12. And the fulnesse of Christ. Eph. 23. 16. Hence the Church by a metaphor is called the bride and Christ the Bride-groome the Church a City and Christ the King the Church an House and Christ the House-holder the Church the branches and Christ the Vine finally the Church a body and Christ the head 17. But by these comparisons there is signified not onely the Union and Communion which is betweene Christ and the Church but also the way of order whereby Christ is the beginning of all dignity life power and perfection to the Church 18. This Church is mystically one not generally but as it were the Species Specialissima or Individuâ—…n because it hath no kind properly so called 19. It is therefore called catholique not as catholique signifies a Genus or some generall thing but as it sets forth something integrally universall as when we say the universall world because it containes the faithfull of all Nations of all places and of all times 20. Therefore no part of the Church can truly be called catholick but as it doth professe that Faith which is the Faith of the catholick Church in which sence the Ancients did not onely call that part of the Church which was at Rome but other Churches also As our Church at Francken may be rightly called catholick as it doth professe that Faith which belongs to the catholick Church 21. The Church is devided into members according to the degrees of communion which it hath with Christ in which respect it is called either Militant or Triumphant 22. The Church militant is that which is partaker onely of communion begun and so doth wrastle as yet with enemies in the field of this World 1 Cor. 13. 9. 12. We know in part and prophesie in part for we see now through a Glasse and darkly 2 Cor. 10. 3. The weapons of our warfare Eph. 6. 12. 13. Wee wrastle therefore take to you the whole Armour of God 23. The Church triumphant is that which is already perfitted Eph. 4. 13. Untill we all come to a perfect man to the measure of the full stature of Christ. 1 Cor. 15. After commeth that which is perfect 24. The militant Church is both invisible and visible namely with outward sight or sence 25. But this distinction is not a distribution of the Genus into the Species as if so be there were one Church visible and another invisible nor of the whole into the members as if one part of the Church were visible and another invisible but a distinction of the adjuncts of the same subject because invisibility is an affection or manner of the Church in respect of the essentiall and internall forme visibility is an affection or manner of the Church in respect of the accidentall and outward forme 26. The essentiall forme is invisible because it is both a relation which doth not come into the sence and also spirituall and so removed more from sence then in many other relations 27. The accidentiall forme is visible because it is nothing else then an outward profession of inward
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
by reason sufficiently determined to good actions and so it hath need of its owne and internall disposition to worke aright 6. Because the other faculties may he compelled and by consequence one may whether he will or no lose vertue if it should have the proper and fixed seat in them 7. Because that praise is most properly due to the actions of the will and to the operations of the other faculties so far forth as they flow from and depend upon the will but that it is proper to vertue to be praise-worthy not onely the Philosophers teach but also the Apostle Philippians 4. 8. If there be any vertue if any prayse 8. Because neither the understanding can be the subject of vertue because intellectuall habits although they bee most perfect yet they doe not make a man good nor any sensitive appetite because true vertue is found in Angels and the soules being separated from bodies which are void of this appetite yet there are often in the sensitive faculties some dispositions which cause that the will commanding aright is more easily obeyed and in that respect they have a certaine resemblance of Vertue 8. Vertue is said to incline to God First that it may be distinguished from a vitious habit whereby men are inclined to evill Rev. 7. 17. 20. 23. 2. That it may be distinguished also from those perfections of the mind which indeed doe bring light whereby the will may direct it selfe as well doing but not incline it to doe right 9. Hence First true and solid vertues doe alwayes make him good in whom they are not that the very dispositions that doe inhere in us are the grace making us first accepted with God as the Schoolemen speake for that pertaines to Faith but because they are reciprocated with a good man and goodnesse is derived from them into our actions 10. Hence also none can use vertue amisse as being the principle of action when notwithstanding men may and are wont to abuse any habit of the mind 11. Therefore those vertues which are wont to be called intellectuall have not an exact respect of vertue 12. Moreover vertue is said to incline not onely to good but also to well doing because the manner of action doth chiefly flow from vertue 13. But as the rule of well-doing so also the rule of vertue is the revealed will of God which only hath the force of a certaine rule in those things which pertaiâ—… to the direction of life 14. That is a Lesbian rule of vertue which Aristotle puts to be the judgement of prudent men for there are never such wise men to whose judgement wee may alwayes stand neither if there were they could not bee alwayes knowne or consulted with by those who exercise themselves in Vertue 15. That which is said to be right reason if absolute rectitude be looked after it is not else-where to be sought for then where it is that is in the Scriptures neither doth it differ from the will of God revealed for the direction of our life Psal. 119. 66. Teach me the excellency of reason and knowledge for I believe thy precepts But if those imperfect notions concerning that which is honest and dishonest be understood which are found in the mind of man after the fall seeing they are imperfect and very obscure they cannot exactly informe vertue neither indeed doe they differ any thing from the written Law of God but in imperfection and obscurity only 16. Therefore there can be no other discipline of vertue then Divinity which delivers the whole Will of God revealed for the directing of our reason will and life 17. They that thinke otherwise doe bring no reasons which may move an understanding and sound man They say the end of Divinity is the good of grace but the end of Ethicks is a morall or civill good As if no morall or civill good were in any respect a good of grace and spirituall As if the proper good blessednesse or end of man were manifold or as if that should be a vertue of a man which doth not lead a man to his end and chiefe good They say that Divinity is exercised about the inward affections of men but Ethicks about the outward manners As if either Ethicks which they define a prudence to governe the will and appetite did not respect the inward affection or that Divinity did not teach as well outward as inward obedience They would have it that Ethickes are concluded in the bounds of this life but that Divinity extends to a future As if a blessed life were not one or that of one and the same life there were one rule as it is present and another as it is to come They say the subject of Ethickes is a man approved good and honest but the subject of Divinity is a godly and religious man when notwithstanding the Apostle doth expresly teach that Divinity instructs us to live not only piously and religiously but also temperatly and justly that is approvedly and honestly Tit. 2. 12. Ad to these that the most eager defenders of the contrary opinion doe acknowledge and contend that morall vertues are the image of God in man and so a degree of Theologicall vertue and that morall vertue compared to spirituall is as warmth to heat and the morning-light to the noone-light As therefore warmth and heat morning and noone-light are taught in the same act so also vertue morall and spirituall 18. Therefore that judgement and wish of that greatest master of arts Peter Ramus was no lesse pious then prudent If I should wish for that which I would obtaine I had rather that this learning of philosophy were delivered to children out of the Gospell by some Divine that is learned and of approved manners then out of Aristotle by a Philosopher A child will learne many impieties out of Aristotle which it is to be feared that he will forget too late That the beginning of blessednesse doth arise out of men that the end of blessednesse is bounded in man that all vertues are wholy contained in mans power that they are obtained by mans nature art and industry That though these workes are great and Divine yet that God is never used to them either as an aider or workeman that Divine providence is removed from this theatre of humane life of Divine Iustice that there is not a word spoken that mans blessednesse is placed in this fraile Life c. 19. But the same habit which is called vertue as it doth incline in his manner unto God is also called a gift as it is given of God and inspired by the holy Spirit and it is called grace as it is freely bestowed by the speciall favour of God upon us also in respect of the perfection which it hath together with the profit and sweetnesse which is perceived from is is it called fruit and in respect of the hope it brings of life eternall it is called blessednesse by some 20. They therefore doe weary
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
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
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
his helpe comming between Heb. 13. 16. To doe good and to distribute forget not 58. But although all acts of Iustice ought to have charity joyned to it yet there are some wherein Iustice doth more shine forth and others wherein charity doth more rule 59. Hence that distinction ariseth whereby some offices are said to belong to Iustice strictly taken and some belonging to charity of which difference and formall distribution we have Christ the author Luke 11. 42. Ye passe by judgment and the love of God 60. Those are the acts of Iustice which have in them the confideration of a debt and equality in respect of others 61. Those are the acts of charity whereby the good of another is respected more then our debt 62. The offices of Iustice are before and of straighter obligation then they which are of charity 63. Hence we are more bound to pay our debts then to give any thing of our own and he that offends another is more bound to seeke reconciliation then he that is offended 64. There is in many things a double respect of Iustice one whereof respects the next end and words of the Law that bindeth which is called Iustice in the most strict sence and the other respects the remote end and reason of the Law which is called equity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. The parts of this Iustice are two one whereof gives to every one his own and it is called distributive Iustice the other restores to every one his own and it may be called emendative Iustice. 66. Distributive Iustice cannot be rightly performed without a right judging of things and persons and a meete comparison of things to things and persons to persons from whence ariseth that proportion which they call geometricall 67. Unto distributive Iustice is opposed acception of persons whereby one is preferred before another in the distribution of good due without just cause 68. Emendative Iustice is either Commutative or Corrective 69. Commutative Iustice is equality of the thing given and received 70. Corrective Iustice presupposeth some Injustice and it is either civill or criminall 71. Civill doth chiefly correct the injustice of the cause 72. Criminall doth chiefly correct the injustice of the person 73. To corrective Iustice pertaineth revenge and restitution 74. Revenge is an act of corrective Iustice whereby punishment is inflicted on him who hath violated Iustice. 75. The end hereof ought to be the amendment or restraint of the offendor quietnesse and admonition to others and so the preserving of Iustice and of the honour of God Deut. 13. 11. 17. 13. 19. 20. 21. 21. That all Israel may heare and feare and doe no such iniquity in the midst of thee 76. Restitution is an act of corrective Iustice whereby another is set againe into the possession of that thing of his own whereof he was unjustly deprived 77. Hence an action binding to restitution must be against Justice strictly taken and not against charity only 78. To this injustice injury is opposed 79. To charity is evill will opposed whether it be formall by a direct intention or virtuall by interpretation 80. Unto this ill will partaines unjust discord which if it break forth into separation especially in those things which pertaine to religion it is properly called Schisme CHAPTER XVII Of the honour of our Neighbour 1. IUstice toward our Neighbour doth either immediatly affect him or by meanes of some action 2. Iustice which doth immediatly affect our Neighbour doth either respect the degree of that condition in which our Neighbour is placed or the condition it selfe absolutly considered 3. As if respects the degree of it it is called honour which is commanded in the fift Commandement which is said to be the first Commandement with promise Eph. 6. 2. Either because it is the first of the second Table or because it is the first Commandement in all the Law that hath a singular and proper promise joyned to it 4. Here society of men among themselves is supposed and established private or oeconomick and publick or politick wherein one ought to serve another being joyned together in mutuall duties of Iustice and charity that they may exercise and shew towards men that religion whereby they worship God 5. Hence that solitary life which certaine Hermites have chosen to themselves as Angelicall and others imbrace for other causes is so farre from perfection that unlesse it be perswaded by some extraordinary reason and that for a time only it is altogether contrary to the law and will of God 6. But because humane society is as a foundation to all other offices of Iustice and charity which are commanded in the second table of the law therefore those transgressions which do directly make to the disturbance confusion and overthrow of this society are more grievous sinnes then the breaches of the severall precepts 7. But although politicall society be established of God as well as Oecoâ—…omicall yet as there is some certain form of this Oeconomicall as also of Ecclesiasticall society prescribed to all people it is not so of politicall but it is left to their liberty that so as they preserve their power whole they may ordaine that society which makes most for the establishing of religion and justice among themselves 8. And this is one reason why there is mention only of parents in the fifth precept because Oeconomicall society only which is plainly naturall should remaine one and the same throughout all ages and nations unto which that also is added that this is the first degree wherein is the fountaine and seminary of all society whence also the authority of all others in superiour power is set forth and mitigated by the name of Father 2. Kings 2. 12. 13. 13 14. Gen. 41. 8. 43. 1. Sam. 24. 12. 1. Tim. 5. 1. 9. Honour is an acknowledgement of that dignity or excellency which is in another with a due testification of it 10. It is called both an acknowledgement and testifying because it consists neither in outward observance only nor in inward only but in both 11. It is said to respect excellency or dignity because we are not affected with reverence but upon the apprehension of some excellency 12. Hence that duty which is due to those who are placed above us in some eminency is commonly and most properly set forth under the name of reverence but by a synecdoche it sets forth every duty wherein the degree of dignity or excellency of another is respected whether that degree be inequall in respect of us or equall Rom. 12. 10. In honour preferring one another 1. Pet. 3. 7. Let men likewise dwell according to the knowledge of God giving honour to the woman as to the weaker vessell according that 1. Pet. 2. 17. Honour all men 13. But it hath the first place among those duties which are due to our neighbour First because it comes neerest to the nature of religion and piety wherewith we worship God
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
is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9â—… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit
war to intend their occasion who are not in some sort partakers of such like cause 45. But if there be present a lawfull cause together with a just authority and intention and a just manner be used the war it selfe or warfare is not against Religion Iustice or Charity Num. 31. 3. 1. Sam. 18. 16. 25. 28. 1. Chron. 5. 22. Luc. 3. 14. Rom. 13. 4. 1. Pet. 2. 14. 46. Also the same conditions observed it is lawfull for those who have skill in weapons 1. Chron. 5. 18. Psal. 143. 1. To offer and apply their help to lawfull Captaines to make war Luc. 3. 14. 1. Cor. 9. 7. 47. No Law of God permits any one to kill himselfe 48. Yet it is lawfull and just sometime for one to expose himselfe to certaine danger of death 39. Nay sometime the case is wherein one may and ought to offer himselfe to death Ionah 1. 12. CHAPTER XIX Of Chastity 1. IUstice which respects the purity of our Neighbour is Chastity 2. Chastity is a vertue whereby the purity of his person is preserved in respect of those things which pertaine to generation 1. Thess. 4. 3 4 5. 3. The parts of Chastity are two shamefastnes and honesty 4. Shamefastnesse is a part of chastity drawing back from impurity which is in the same sence also called bashfulnesse 5. Honesty is a part of chastity leading to those things which become purity 6. Shamefastnesse and honesty are radically in the inward choise of a man but significatively in the outward conversation 7. Hence chastity is chiefly named shamefastnesse as it doth take away the outward signes of impurity and it is called comlinesse as it putteth the outward signes of purity 8. Unto shamefastnesse modesty is chiefly referred and to comelinesse gravity 9. Modesty is a vertue whereby we containe our selves within the bounds of fleshly desire 10. Gravity is a vertue whereby the decorum of purity is observed 11. Chastity is virginall conjugall or viduall 12. But this distribution is not of the Genus into Species but of the adjunct into his subjects 13. For chastity is the fame in respect of the essence in all but it admits some accidentall differences according to the different states of those by whom it is observed 14. For virginall is that which ought to be kept by a virgin untill she contract mariage 1. Cor. 7. 34. 15. Conjugall is that which ought to be kept in wedlock Tit. 2. 5. 16. Viduall is that which is to be kept by Widowes 1. Tim. 5. 7. 17. Unto conjugall chastity mariage lawfully contracted and observance is referred Mat. 19. 6. 1. Tim. 2. 14. Heb. 13. 4. 1. Pet. 3. 1 2 4. 18. For this is the difference between single estate and maried that though chastity may and ought to be observed in single estate yet single estate of it selfe maketh nothing to chastity but wedlock hath both of it own nature a certaine purity in it selfe as it is an ordinance of God and also by vertue of that institution it becomes a meanes to preserve purity and chastity 19. Mariage is the individuall conjunction of one man and one woman by lawfull consent for a mutuall communion of their bodies and society of life among themselves 20. It is of one man with one woman Genes 2. 22. Malac. 2. 15. Mat. 19. 4 5. 1. Cor. 7. 2. Levit. 18. 18. 21. For that perfection of friendship and mutuall offices such as mariage is cannot be had but between one and one 22. Therefore Polygamy even that which was in use with the ancient Fathers was alwayes a violation of the Lawes of Mariage neither was it of old tolerated by God by any other dispensation then that whereby he is wont to tolerate mens infirmities and ignorances and to turne them to God 23. To a lawfull consent is required first that the persons to be joyned be fit Secondly that the consent it selfe be agreeable to the nature of the thing and the Law of God 24. That the persons may be fit is required 1. A just distance of blood Levit. 18. 25. For neernesse of flesh hinders mariage by reason of a certaine speciall reverence due to our owne flesh contrary to which is that conjugall familiarity which is signified in that phrase Doe not uncover her nakednesse Levit. 18. 6. 7. And following 26. That distance of degrees either of kindred or affinity which is propounded Levit. 18. to be observed is of common and perpetuall right for the violation of it was among those abominations wherewith the Gentiles themselves are said to have polluted the Land Vers 37. 28. 27. Yet it is not in all things of such essentiall morall right but it may admit exception either upon meere necessity urging as in the beginning of the world or upon a speciall command of God Deut. 25. 5. 28. Spirituall kindred or neernesse as they call it brought in by the Papists between him that baptiseth or the God-father and the God-son or God-daughter as they call them baptised as an impediment of lawfull matrimony is an idle and tyrannicall devise of superstition 29. Secondly there is also required in the person that is to contract Matrimony ripenesse of age 1. Cor. 7. 36. Which if it should be wanting she could not contract other covenants of lesse moment much lesse this so great a covenant 30. That this consent be conformable to the nature of the things there is required aforehand 1. Consent of parents if they be as yet in their power 1. Cor. 7. 36 37 38. 31. 2. Consent also of the persons contracting ought to proceed from certaine deliberate counsell without compulsion or deceit 32. This conjunction is said to be individuall because from the nature of the thing it selfe it hath the fame ends with the life of man Rom. 7. 1 2 3. 1. Corinth 7. 39. 33. They therefore that have concubines who doe contract between themselves for a time doe not marry according to Gods ordinance and allowance but doe filthily elude it 34. Neither doth this perpetually depend upon the will only and covenant of the persons contracting for then by consent of both parts a covenant so begun may be unloosed again as it useth to be between master and servant but the rule and bond of this covenant is the institution of God whence also it is in the Scriptures fometime called the covenant of God Prov. 2. 17. 35. This institution of God whereby he establisheth the individuall fellowship of husband and wife doth respect the good of mankind in a just conservation of it by a certaine education and hereditary succession of children which cannot be done without an individuall conjunction of parents 36. Therefore lawfull marriage cannot be unloosed before death without most grievous guilt of him who is the cause of it 37. No not infidelity or heresie in either part doth give a just cause of separation 1. Cor. 7. 12 13. 38. But if one party make separation with obstinate pertinacy the other