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
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
in this life there ought to be joyned a trembling and feare to transgresse it Pro. 8. 12. 13. 14. 16. I wisdome have with me the feare of the Lord. The wise man feareth and departh for evill Chiefly indeed in respect of offence but also in respect of the anger and punishment most of all as it separates from God Neither ought such feare to be called servile when it respects not punishment only 27. The chiefe end is Gods glory for we tend unto him by obedience upon whom we leane by Faith otherwise obedience should not flow from Faith Seeing also that Faith is our life as it doth joyne us to God in Christ it is necessary that the actions of the same Faith which are contained in the obedience should bee caried also to God that is to his Glory 28. The lesse principall end is our own salvation and blessednesse Rom. 6. 22. Being made servants to God yee have your fruit in holinesse and the end eternall life Heb. 1. 2. 2. For the joy that was set before him he endured the Crosse. 29. For although that obedience which performed onely for feare of punishment or expectation of reward is rightly called mercenary yet that any should be secondarily stirred up to doe his duty by looking on the reward or for feare of punishment also this is not strange from the Sonnes of God neither doth it in any part weaken their solid obedience 30. But our obedience is not the principall or meritorious cause of life eternall For we do both receive the priviledge of this life and also the life it selfe by grace and the gift of God for Christs sake apprehended by Faith Rom. 6. 23. The gift of God is eternall Life in Iesus Christ our Lord. But our obedience is in a certaine manner the Ministring helping and furthering cause toward the possession of this life the right where of we had before in which respect it is called the waywherein we walke to Heaven Eph. 2. 10. 31. But it furthers our life both in its own nature because it is some degree of the life it selfe alway es tending to perfection and also by vertue of the promise of God who hath promised life eternall to those that walke in his precepts Galatians 6. 8. Hee that sowes to the spirit of the spirit shall reape life eternall 32. For although all our obedience whilst wee live here is imperfect and defiled with some mixture of sinne Gala. 5. 17. the flesh lusteth against the spirit yet in Christ it is so acceptable to God that it is crowned with the greatest reward 33. Therefore the promises made to the obedience of the faithfull are not legall but evangelicall although by some they are called mixt Mat. 5. 3. 34. The manner of obedience is in subjection or humility largely taken whereby the creature doth submit himself to God to receive and execute his commands unto which there ought alwayes to be joyned 1. Sincerity whereby all mixture of a strange intention and affection is removed so that the whole man is applied to this duty 1 Thess. 5. 23. 1 Cor. 6. 20. And 2. Zeale that is the highest degree of a pure affection Gal 4. 18. It is a good thing to love servently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing alwayes 35. The chiefe subject of obedience as also of lively Faith is the will Phil. 2. 13. It is God that worketh in you both to will and to doe 36. But because the sâ—…rity of the will approving doth most appeare in readinesse alacrity or cheerfulnesse of mind therefore that cheerfulnesse doth most of all pertaine to the very essence of obedience 2 Cor. 9. 7. Deut. 28. 47. God loves a cheerfull giver because thou didst not serve thy God in joy and cheerfulnesse of heart So as often it is pleasing and acceptable to God although the worke it selfe that is propounded be not performed 2 Cor. 8. 12. For if there be first a ready mind one is accepted according to that he hath 37. And because the zeale of the will doth chiefly consist in love and hatred therefore also there is necessarily required to obedience acceptable to God a love of the good and hatred of evill Ps. 45. 8. Thou hast loved righteousnesse and hated iniquity 38. The effect and fruit is not onely a declaration but also a confirmation of Faith and Hope 2 Tim. 1. 19. Keeping Faith and a good conscience which being put away some have made Shipwrack of Faith 39. An adjunct that accompanies it is a conscience quiet joyfull and glorying Heb. 13. 18. 2 Cor. 1. 12. 1 Iohn 3. 19. 21. For we trust that we have a good conscience desiring to behave our selves well in all things 1. Our glorying is this the testimony of our conscience by this we shall assure our hearts CHAPTER II. Of Vertue 1. THere be two parts of obedience Vertue and the action of Vertue 2. Pet. 1. 5. Ad to your Faith Vertue c. For if these things be with you and abound they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. 2. This distribution is of the whole into members for these two are in their own nature joyned together and doe make one and the same obedience 3. Hence both vertues and their actions are set forth by the same name and are explained also by the same definition because they are altogether of the same nature even as arguments of Logicke are of the same name and nature whether they be considered alone and by themselves or in Axioms and Syllogismes 4. Vertue is an habit whereby the will is inclined to doe well 5. It is called an habit not as it is distinguished from disposition and signifieth a confirmed and perfect constitution of mind for such a degree of vertue is scarce granted to men while they live heere but generally as it containes both a perfect and also imperfect degree of Vertue and state of the mind 6. But it is called an habit not onely because it is had but also because it maketh the subject which it is in to have it selfe in a certaine manner that is it determines the faculty to good which otherwise is not determined in which sence this word is found Hebr. 5. 14. Who by reason of habit have their sences exercised to discerne good and evill 7. It is in the will First because the will is the proper subject of the Theology as it is the proper principle of life and of morall and spirituall actions 2. Because the will is that faculty which is properly carried unto good that is honest Rom. 7. 19. 21. 3. Because vertue is an habit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elective the proper and immediate operation whereof is voluntary election 4. Because the will doth commend the other faculties and so Vertue doth most agree to it that all may be directed aright 5. Because the will is neither by it selfe nor
our neighbour 4. Yet we use the names of Religion Iustice because Religion is a word most generall containing all those duties which are owing to God and it is most emphaticall because it expresseth that proper and distinct way whereby they are due to God Acts 26. 5. Iames 1. 26 27. And often in the Epistle to the Hebrewes 5. Religion is Observance whereby we performe those things which doe directly pertaine to the bringing of honour to God Romans 1. 21. When they knew God yet they glorified him not as God neither were they thankefull 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe because in this part of obedience we doe directly and immediatly tend unto God that we may cleave and as it were be tied to him 7. It hath the first place in observance 1. Because obedience towards God must necessarily begin from God himselfe and from those affections and acts whereby we are caried towards him 2 Cor. 8. 5. They gave themselves first to the Lord and then to us by the Will of God 2. Because Righteousnesse towards men must be performed by force and vertue of Religion that it may be true obedience towards God for it would not be obedience towards God unlesse it did bring honour to God neither could it bring honour to God unlesse it should proceed from a religious affection 1 Cor. 10. 31. Doe all to the glory of God whereunto that phrase also belongeth In the Lord in the Name of the Lord. Col. 3. 17. And as to the Lord and not to men There Verse 23. 3. Because Religion hath command over the acts of Iustice and is the cause of them not only virtually effecting but also directing and ordering Iames 1. 26. If any seeme to be religious among you not refraining his tongue but deceiving his own heart this mans religion is vaine 4. Because religion is in a certaine manner the end of all the acts of Iustice as far forth as they dispose to the act of religion as a certaine greater thing 8. Hence Iustice it selfe is sometime called religion in the Scriptures There Verse 27. But religious worship pure and without spot before God and the Father is to visite the fatherlesse c. Not only because it is a signe which is not separated from true religion but also because it ought to be exercised by the command of religion and have its beginning from it 9. Hence the offices of religion a re the first and chiefest Mat. 6. 33. 22. 37. First seeke the kingdome of God The first and great Commandement 10. They are the first in order so that they ought to be taken care for in the first place There 11. Hitherto pertaines that phrase which every where we meete with in the Psalmes of seeking God early in the morning 12. Also they are chiefe in dignity and so chiefly to be cared for Mat. 10. 37. He that loveth father or mother above me is not worthy of me 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice for that rule pertaines properly to them not to these to love with all the heart all the soule and all the thought Mat. 22. 37. 14. Which yet must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second table but. 1. Because this is principally required in the duty of Religion 2 Because it is not required in the other dut is in respect of our neighbour whom they doe immediatly respect bâ—… in respect of God and by vertue of religion 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving although this cannot be done under the respect of vertue and love but we can no way love God with too much intention 15. Hence if some duties of piety and justice cannot be performed together an equall and prudent comparison being used the duties of piety are to be preferred Mat. 12 46 47 48. Luke 2. 49. Behold my mother and my brethren why did ye seeke me knew ye not that I must goe about my fathers businesse 16. But an equall comparison is when a just proportion is observed of the greatest to the greatest and of the lesser to the lesse 17. But because God is more worshipped with the inward affection then with the outward worke but men doe more need the outward worke therefore the outward worke of religion may sometime be omitted that a necessary worke of Iustice and mercy may be fulfilled Matthew 12. Verse 1. 3 4. 7. 10. 12. I will have mercy and not sacrifice c. 18. Neither yet is religion in the meane while by this meanes violated because religion it selfe doth command to omit an externall worke that a necessary may be performed 19. The immediate object of religion unto which it is caried is God and that so adequate that no duty of religion may be referred to any other object without greatest injury to God hitherto pertaines that title of God whereby he is said to be Zelotes Zelotypus zealous or Iealous 20. But that respect under which religion doth consider God is that Divine excellency which shines fâ—…rth in his sufficiency and efficiency it is not some one attribute but a perfection arising of all his attributes Ex. 34. 6 7 8. Iehova Iehova the strong God mercifull and gracious long-suffering full of loving kindnesse and truth c. Therefore all the attributes of God have some power to beget religion in us so in the Scriptures the speciall respect of it is referred sometime to mercy Psal. 130. 4. with thee is pardoning that thou mayest be reverently worshipped sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace by which we may so serve God that we may be accepted of him with reverence and feare For our God is a consuming fire And so also to all the other attributes 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God as in the sufficient and efficient cause of life 22. So is that to be understood which is wont to be said that religion respects God as the first beginning and supreame Lord of life And so that distinction of the Papists is too empty whereby they confesse that those acts of religion which respect God as the first beginning of life are to be performed only to God but they contend that other acts of religion may be communicated to the Creatures also when there is no act of religion which doth not belong to God as the first beginning of life 23. The proper act of religionis to bring honor to God and it is called worship Exod. 12. 25 26. and adoration Iohn 22. 23. For it must containe in a certaine manner good unto God otherwise it should not be obedience towards him but there can be no
Hearing of the Word of God is the true and proper worship of God 1. Because it doth immediatly and directly bring spirituall honour to God for although the act of hearing is most properly directed to our receiving of the Will of God yet because in the manner of receiving we doe subject our consciences to God therefore we give him that honour of power and Divine truth in the aknowledgement whereof his religous worship is exercised 2. Because it containeth a direct and immediate exercise of Faith Hope and Love in which the worship of God doth most essentially consist 21. Hence no word or sentence of men ought to be mingled with the word of God and propounded in the same manner with it least by this meanes we doe in some sort worship men instead of God 22. Unto this hearing that pride is most formally opposed whereby one doth so affect his owne excellency that he will not be subject to the Will of God For although this pride is contrary to humility of religion and obedience or obedience in generall yet it seemeth to be most properly opposite to them in this act of religion because a proud man as he is such is so far from subjecting himselfe to the will of another as to a Law that he would have his own will in stead of a Law Ierem. 13. 15. Heare and give eare be not proud for the Lord hath spoken Ier. 5. 5. They have broken the yoke they have burst the bonds 23. The proper act as it were of this pride is that contempt whereby one doth set at naught either God or the Will of God and observance of it 2. Sam. 12. 9. Why hast thou despised the Word of the Lord in doing that which is evill in his Eyes 24. Hence pride is said to be the cause of all other sins for a double reason 1. Because all other sinnes are referred in a certaine manner to that excellency which is seene in pride as to an end 2. Because pride casteth away from it selfe in contempt the government of the word by the power whereof alone sin is avoyded 25. Hence there is in every sin found some respect of pride but especially in those which are committed upon deliberate counsell 26. Hence also all consultation with the world flesh or wisdome of the flesh in those things which pertaine to religion is opposed to the hearing of the Word Romans 8. 7. Gal. 1. 16. 27. For as by pride men doe altogether reufse to subject themselves to the will of God So by these consultations of those things which are not after God they doe seeke to themselves as it were other Gods to whom they may be subject 28. The most accursed opposition to hearing of the word of God is in consulting with the Devills Esay 8. 19. Deut. 18. 11 12 13 14 15. Where a certaine religious Faith and Hope due to God only is transferred either explicitly or implicitly to the enemies of God 29. Hence it is that Faith is wont chiefly to be required in such consultations by those who are the masters of such Arts. 30. By vertue of this Faith there is a certaine covenant entred into with the Devill with some religion if not openly and eypressively at least secretly and implyedly 31. But although one have not a direct intentation to aske counsell of the Devill yet if he doe that which either of its owne nature or by use and application which it hath doth infer a compellation of the Devill to receive his helpe or counsell he is made partaker of the same sin 32. Therefore all arts brought in by instinct of the Devill for the knowing of secrets are in this respect to bee condemned 33. All divination therefore which is neither grounded upon certaine revelation of God not the course of nature ordained by God in things created is to be condemned 34. All applying of things or words either to predictions or those operations to which they have no disposition either by their nature or Gods Ordinance is to be condemned 35. As the helpe of the Devill is sought by such like courses they doe containe in themselves a certaine invocation of him and so are opposed to calling upon God but as certaine revelation is expected or a submission of mind used to the receiving and executing his commands so they are opposed to the hearing of the word of God 36. This communion therefore with the Devill is not only in this respect unlawfull because it is joyned with fraud and seducing but also because of its own nature it is contrary to true religion 37. For we have not civill communion or fellowship with the Devill religious communion we cannot have no not as some of old had with the good Angels who are ministring spirits for our good sent of God for that purpose 38. Whatsoever therefore we doe with the Devill besides those things which pertaine to the resisting of him as the enemy of our soules it makes to the violating of true religion and is a certaine perverse religion 39. If he seeme sometime to be subject to the command of men by vertue of certaine inchantements it is only a shew of subjection that by that meanes he may more easily rule over men therefore he doth not hinder but only colour that religious subjection which men performe to him in that communion 40. All those doe in part communicate with such sins who by words figures such like things of no sufficient vertue doe desire to cure diseases in others or suffer such things in themselves or others for that end 41. Sympathies and Antipathies and specificall vertues which are found in some things are hereby differenced from such inchantements in that the common experience of all men doth acknowledge these there is some Faith required in those but in these none 42. A strong imagination doth peradventure concurre in many to make these meanes effectuall but that also doth often arise from a certaine religious Faith neither can it effect any thing in parents for children or in men for Cattell without a certaine diabolicall operation accompanying it 43. They that are most given to the hearing of the word as they doe least of all care for such acts so they doe receive the least fruit by them CHAPTER IX Of Prayer 1. PRayer is a religious representing of our will before God that God may be as it were affected with it 2. It is an act of religion because of its own nature it yeildeth to him that is prayed unto that sufficiency and efficiency of knowledge power and goodnesse which is proper to God 3. Hence it cannot be directed to any other beside God only without manifest idolatry 4. It ariseth first from Faith Rom. 10. 14. How shall they call on him in whom they have not believed Namely from that Faith whereby we doe believe that God is first omniscient who knoweth all things and so the inward affections and motions of our hearts for in them chiefly the
estimation of dayes which did at that time breed offence among Christians but the observation of the Lords day which the Apostle himselfe teacheth hath at that time taken place in all the Churches 1. Cor. 16. 1. 2. could not give any occasion of offence Thirdly it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats for the question of that dispute is propounded verse 2. of meats onely in the 5. and 6. verses the esteeme of a duty is joyned with it as pertaining to the same thing and afterward through all the rest of the Chapter he treats only of meats making no mention of dayes Fourthly in that place to the Galatians it is expresly treated of that observation of dayes moneths and yeares which pertained to the bondage of weake and beggerly elements Chap. 4. 9. but it was farre from the Apostle and altogether strange to Christian religion so to account any precept of the Decalogue or any ordinance of Christ. Fifthly in Col. 2. it is specially expresly treated of those Sabbaths which were of the same kinde with new Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature as hath been before demonstated 33. Neither is Christian liberty at all diminished by this opinion as some without cause do seeme to feare for it is not a liberty but a licentiousnesse not Christian if any think themselves freed from the observation of any precept of the Decalogue or from the institutions of Christ and experience also teacheth that licentiousnesse and neglect of holy things doth more and more prevaile where a due respect is not had of the Lords day 34. Neither also was Adam subject to any bondage because he was tyed to sanctifie the seventh day by a speciall observation 35. But as the beginning of the old Sabbath was at the evening because the Creation also began at the evening because the common masse was created before the light and the cessation of the day from the work of Creation began also at the evening so also the beginning of the Lords day doth seeme to begin from the morning of that day because the resurrection of Christ was betimes in the morning Mark 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary rest and the sanctification of this rest 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship we must therefore abstaine that day 1. From all these works which are properly called servile for seeing such works were of old by name excluded in all other solemne feasts Levit. 23. 7. 8. 25. 32. 36. Numb 28. 25. much more were they excluded from the Sabbath 38. But it is ridiculous by servile workes to understand sins or mercenary good workes or done after the manner of servants for reward as some do understand them by a certaine Allegoricall sport for sins are not forbidden and unlawfull at some certaine times but alwayes and every where neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day Isay 28. 4. those evill workes also which are done upon feare or hope that is altogether servile have in respect of their manner the same nature with other sins 39. But servile workes are properly those to the performance whereof servants or servile men are wont to be used such as are mechanick workes and all those to the performance whereof great labour of the body is required as to plough to dig c. 2. Besides thâ—…se workes there are forbidden also upon that day all workes that are ours as is gathered from the opposite concession which is given in the fourth precept Sâ—… dayes shalt thou worke and do all thy work 40. Whence we may gather with the words following on the Sabbath day thou shalt doe no worke that all those works are forbidden which are properly called ours although they be not to speak strictly servile or mechanicall 41. Now those are our workes which pertaine to the uses of this life that is which are exercised in naturall and civill things and doe properly pertaine to our gaine and profit of which kinde are those which of their owne nature are not servile but liberall as studyings exercises of liberall arts much more those which are common to free men and servants as to Jorney to handle civill causes c. 42. For so this phrase is explained Esay 58. 3. Ye do that which delighteth you that ye may exact all your labours that is ye do carefully your owne matters Verse 13. doing thine owne wayes But because Esayas in that Chapter doth also and chiefly treat of wicked actions and those workes which are unlawfull at all times as appeareth verse 6. Therefore some godly Divines do seeme to erre who are wont to gather out of that place that every word or thought that is humane or pertaines to men used on the Lords day is to be accounted sinne for all humane words deeds or thoughts upon that day whereof that Chapter handleth whether it be the Sabbath properly called or a solemne feast are not there judged to be impertinent and in that respect simply reprehended but those only which are wont to concerne our gaine either simply unlawfull or repugnant to holy exercises as appeares verse 3. 6. Concerning such servile and vulgar workes there is such a strict law that upon the Sabbath day men may not go on in their work no not in time of plowing and harvest simply that is at those times which are most opportune and as it were necessary for mans life Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things as was the building of the Tabernacle Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey Exod. 16. or to frequent Marts or Faires Nehem. 13. 43. Yet here are excepted 1. All those workes which belong to common honesty for seeing at all other times we ought so especially upon that day which is specially dedicated to Divine worship to be have and carry our selves decently all those things which doe simply partaine thereunto are understood to be permitted 2. Those things which are imposed on us by some singular necessity Mat. 12. 11. In which number notwithstanding those things are not to be accounted which men make or faine to themselves as necessary but those things which it appeares to be necessary and unavoidable by the providence of God and which we are not aware of that is when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing 3. All those works which do directly respect
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