Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures and from those meanes which God hath appointed in the Church for the perpetuall edification of the same 2. And hence they are called ordinary because they may and are wont to bee called to Minister by order appointed by God 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures 4. Therefore also they depend upon extraordinary Ministers and are as it were their successors for although in respect of manner and degree exraordinary Ministers have no successors yet in respect of the essence of administration ordinary Ministers performe the same office toward the Church as extraordinary did of old 5. The right of his Ministery is wont to be communicated by men and in that respect the calling of an ordinary Minister is mediate 6. But this is so to be understood that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers and the appointing of persons upon which it is bestowed is done by the Church 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them therefore she can only chuse those whom before she sees fitted for not as extraordinary Ministers so also ordinary are made fit by their very calling when they were unfit before 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe 1 Tim. 3. 10. Let them be first tried then let them Minister if they be blamelesse 9. Ordinary Ministery is for the preserving propagating and restoring the Church by ordinary meanes 10. There are two parts of this Ministery 1. That in the Name of God he doe those things which are to be done with the people 2. That in the name of the people he doe those things with God which are to be done with him 11. But in these the preaching of the Word doth most excell and so it hath beene alwayes of perpetuall use in the Church 12. The duty of an ordinary preacher is to propound the Will of God out of the Word unto the edification of the hearers 1 Tim. 1. 5. The end or preaching is love out of a pure heart and a good conscience and faith unfained 13. But because there is chiefly required a serious desire to edify the Church therefore he cannot be a fit preacher who hath not prepared his heart to seeke the Law of the Lord and to keepe it and to teach Israel the statutes and judgements For he that teacheth another ought before and when he teacheth to teach himselfe Rom. 2. 21. Otherwise he is not fitted to edifie the Church 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common but also specially in respect of order and age whatsoever as of old men young men servants Tit. 2. 3. Of teachers 2 Pet. 1. 12. c. Yea of every one 1 Thess. 1. 11. We exhorted and comforted and charged every one of you not publickly onely but privatly also Acts 20. 20. Publickly and from house to house 15. He ought to have this scope
Intelligence Science Sapience Art or Prudence were not hereto belonging for all these are in every accurate Discipline and especially in Divinity but because this discipline is not from Nature and humane invention as others are but from divine revelation and institution Isay 51. 4. Doctrine shall proceed from me Matth. 21. 25. From Heaven why did you not then believe him Iohn 9. 29. we know that God spake to Moses Gal. 1. 11. 12. The Gospell is not according to man for neither did I receive it from man neither was I taught it but by Revelation Iohn 6. 45. 3. The principles of other Arts being inbred in us may be polished and brought to perfection by sense observation experience and induction but the solid principles of Divinity how ever they may be brought to perfection by study and industry yet they are not in us from Nature Matth. 16. 17. flesh and blood hath not revealed this unto thee 4. But seeing every Art consists of rules whereby some Act of the Creature is directed and seeing life is the most noble of all acts it that is Divinity cannot properly be conversant about any other thing then about life 5. And seeing that that life of the Creature is most perfect which comes neerest to the living and life-giving God therefore the nature of Divinity life is to live to God 6. Men live to God when they live according to the will of God to the glory of God God inwardly working in them 1. Pet. 4. 2. 6. that he might live after the will of God according to God Gal. 2. 19. 20. That I may live to God Christ lives in me 2. Cor. 4. 10. that that life of Jesus might be manifest in our bodies Phil. 1. 20. Christ shall be magnified in my body whether by life or death 7. This life as touching its essence remaines one and the same from its beginning unto eternity Iohn 3. 36. 5. 24. He that believeth in the Sonne hath eternall life 1. Iohn 〈◊〉 15. Life eternall remaining in him 8. But although in this life there is contained as well to live happily as to live wel yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live well is more excellent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live happily and that which ought cheifly and finally to be respected is not blessednesse which respects our profit but goodnesse which is referred to Gods glory Therefore Divinity is better defined by that good life whereby we live to God then by a blessed life whereby we live to our selves as it is called of the Apostle by a Synecdoche The doctrine according to God lives 1. Tim. 6. 3. 9. Moreover seeing this life is a spirituall act of the whole man whereby he is caried on to enjoy God and to doe according to his will and it is manifest that those things are proper to the will it followes that the prime and proper subject of Divinity is the will Pro. 4. 23. From the heart commeth actions of life And 23. 26. Give me thy heart 10. But seeing this life and will is truly and properly our most perfect practise It is of it selfe manifest that Divinity is practicall and not a speculative discipline not onely in that common respect whereby other disciplines have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well doing for their end but it is practicall in a peculiar and speciall manner and above all other 11. Neither indeed is there any thing in Divinity which is not referred to the last end or to the meanes pertaining to that end all of which kind doe directly tend to Practise 12. This practise of life is so perfectly contained in Divinity that there is no precept universally true pertaining to living well contained in the disciplines of houshold government morality politicall government or making Lawes which doth not properly pertaine to Divinity 13. Divinity therefore is of all Arts the supreame most noble and the master-peece proceeding in a speciall manner from God treating of God and divine matters and tending and leading man to God in which respect it may be not unfitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a living to God or a working to God as well as a speaking of God CHAPTER II. Of the Distribution or parts of Divinity 1. THere are two parts of Divinity Faith and observance 2. Tim. 1. 13. Hold the expresse forme of wholesome words which thou hast heard of mee with faith and love 1. Tim. 1. 19. Having faith and a good conscience Psal. 37. 3. Trust in the Lord and doe good Of those parts did the Divinity of Paul consist Acts 24. 14 15 16. I believe all things that are written and have hope in God I exercise myselfe to have a conscience void of offence the same were the parts of Abrahams divinity Gen. 15. 6. 17. 1. Abraham believed Iehova walke before me continually and be perfect The same doth Christ require of his Disciples when besides faith he requires that they observe all things that he hath commanded Mat. 28. 20. The same doth Paul handle in the Epist. to the Rom. wherein t is manifest that the summe of Divinity is contained Finally he would that the same should be taught in the Churches Tit. 3. 8. these things I will that thou affirme that they that have believed God might be carefull to goe before in well doing 2. A property of this distribution which is required in a genuine distribution of every art is that it flouwes from the nature of the object For seeing the beginning and first act of spirituall life which is the proper object of Divinity is faith and the second act or operation flowing from that principle is observance it necessarily followes that those two are the genuine parts of Divinity neither is there any other to be sought for 3. In the old Testament fitly for that legall and servile estate Divinity seemes sometime to be divided into the feare of God and observing of his Commandements according to that Eccles. 12. 15. The summe of all is feare God and keepe his Commandements for this is the whole duty of man But by a metonymie faith is included on the former part as appeares out of Pro. 3. 5. 7. Trust in the Lord with all thine heart feare the Lord and depart from evill 4. These two parts in use indeed and exercise are alwayes joyned together yet in nature and precepts then are distinguished 5. They are also so distinguished in order of nature that faith holds the first place and spirituall obedience the latter for there can be no vitall actions brought forth unlesse a principle of life be first begotten within CHAPTER III. Of Faith 1. FAith is a resting of the heart on God as on the author of life and eternall salvation that is to say that by him we may be freed from all evill and obtaine all good Esa. 10. 20. Let him leane upon Iehova the holy one
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
certainly attaine the end to which they were created unlesse they were governed by the same power by which they were created and it proceeds from imperfection when he leaves the work that he hath made to be directed by another afterward 21. This Gubernation includes intrinsecally not only meanes convenient and fitting to the end but also their certaine efficacy or the attainment it selfe The order therefore of this government is certaine immoveable and indissoluble so that the Creature cannot wholly withdraw it selfe from all order of government although it may decline from its particular order Gen. 50. 20. 22. This government is common or speciall 23. Common is that whereby God doth govern all things in a like manner unto this government belongeth First The Law of nature common to all things which is a certaine participation of the Law and Will of God put into all things from the beginning Iob 38. 12. Hast thou commanded the morning and made known to the day-spring his place c. Secondly a naturall inclination which is a principle of working according to that law Iob 5. 7. The sparkes fly upward Thirdly a naturall instinct which is a peculiar stirring up of the living Creatures to some more noble acts with a certaine shew and print of reason Pro. 6. 6. Goe to the Pismire O sluggard behold her wayes and be wise And 30. 24. These foure are small upon the Earth but they are exceeding wise the Ants the Mise the Locusts the Spiders Ierem. 8. 7. The storke the Turtle the Crane and Swallow observe the times of their comming Fourthly A certaine obedientiall power whereby all Creatures are apt to obey the command of God Psa. 103. 21. 148. 8. Doing his pleasure fulfilling his Word 24. This government shines forth in the operation of all things first in that they alwayes looke to some certaine end and so it is necessary that they be acted and governed by an intelligence every where present and omnipotent that is of God himselfe Iob 38. 27. In sending down raine to satisfie the wast place and bringing forth the bud of the tender Herbe Isay 55. 10. The raine causeth that the Earth bring forth feed to the sower and bread for him that eateth Secondly In that the works of nature are ordained so accurately and agreeable to reason that they cannot but proceed from highest reason Prov. 30. 25 26 27. 28. Thirdly in that besides a proper ordination whereby every thing seekes his own perfection they doe keepe as it were a common society and all doe more desire the conservation of the whole then of themselves as it is to be seen in heavy things which are caried upward to avoyd an emptinesse 25. By force of this Gubernation all second causes are in a certaine manner determined afore that is First they are stirred up to worke by an influence or previous motion in regard that beside the communicating of strength and sustentation of the same there is some such thing required necessarily to bring forth that into act which before was in the power of the Creature Secondly they are applied to a certaine object about which they are exercised in working Ezech. 21 21 22 c. 2. Sam. 16. 10. Also by force of the same government they are ordered that is 1. Limits and bounds are set to their actions Iob 1. 12. 2 6. 38 10 2. Some good is drawn out of their action Gen. 50. 20. 26. Because the exercise of that strength which is in the Creatures depends upon the Will of God hence it is that we trust in God alone not in those Creatures by which the kindnesse of God is derived to us CHAPTER X. Of speciall Gubernation about intelligent Creatures In the former disputation common Gubernation was handled now followes speciall Gubernation 1. SPeciall Gubernation is that whereby God doth governe reasonable Creatures in a speciall manner 2. The speciall condition of those Creatures doth cause the difference For seeing they are in some sort immortall and created after the Image of God and have an inward principle of their own actions proceeding from counsell therefore they are to be governed to an eternall state of happinesse or unhappinesse and that agreeably to counsell and freedome 3. Yet this speciall Gubernation doth not conclude that reall Gubernation of the reasonable Creature which is common to all Creatures but is added to it 4. This morall government consists in teaching and fulfilling according to that that before he hath taught Micah 6. 8. He hath shewed thee O man what is good Deus 30 15. Life and good Death and Evill Hither to properly pertaineth that revealed Will of God whichis the rule of doing as touching manners to the reasonable Creature God governes by teaching partly in making a Law partly in establishing it 6. A Law is made by commanding and forbidding 7. A Law is established by promising and threatning 8. God governes by fulfilling when he performes those things he hath taught Ierem. 32. 19. Thine eyes being open do looke unto all the wayes of men that thou mayest give to every one according to his wayes and according to the fruit of his doings 9. From this speciall and proper way of governing reasonable Creatures there ariseth that covenant which is between God and them For this covenant is as it were a certaine transaction of God with the Creature whereby God commandeth promiseth threatneth fulfilleth and the Creature doth tie it selfe in obedience to God thus covenanting Deut. 26. 16 17 18 19. This day Iehova thy God commandeth thee c. Thou hast avouched this day the Lord to be thy God c. Iehovah hath avouched thee this day c. To make thee high c. And that thou mayest be an holy people c. 10. Now because this way of entring into covenant is not between those that are equall but between Lord and servant Therefore it portaines to government whence also it is most properly called not the covenant of man but of God who is the author and chiefe Executor of it Deut. 8. 17. 18. That he may performe his covenant 11. By vertue of this covenant the morall workes of the intelligent Creature whilst he is in the way have alwayes a respect either to happinesse as a reward of to unhappinesse as a punishment but in the last there is meriting but in the other not 12. Hence the proper and highest difference of a good work and sinne doth flow namely in that a good worke is an operation expecting happinesse of another by way of reward as by the opposite privation of it evill workes are made in their kind extreamly evill 13. Hence ariseth the force reason of conscience which is the judgement of an intelligent Creature of it selfe as he is subjected to God 14. Speciall government of the reasonable Creature is of Angels and men 15. Speciall government of Angels is either a speciall prescription or ordering the event that followes upon it 16. This
Whence it is there is a difference between Fornication Adultery Incest 2. Upon the kind and nature of the thing Mat. 5. 21. 22. He that is angry unadvisedly he that calleth Raca he that saith thou foole 3. Upon the intending and remitting the Act. Phil. 3. 6. As concerning â—…eale persecuting the Church 1 Tim. 1. 13. A blasphemer a Persecutor and Injurious 4. Upon the way and manner of committing for it is done either out of ignorance infirmity or with an high hand Num. 15. 27. 30. If a soule shall Sinne through error he shall offer as he Goat but the soule which shall commit with an high hand shall be cut off Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you 5. Upon the circumstances of place time and the like Isa. 26. 10. When favour is shewed to a wicked man he will not learne righteousnesse in the land of uprightnesse he doth wickedly 6. Secondly the speciall difference of actuall Sinnes is properly privative and doth formally depend upon the difference of rectitudes from which these acts doe decline 7. Therefore that distribution of Sins as they are contrary to the Commandement of God is most proper 8. Thirdly actuall Sin is distinguished in respect of parts into Sinne of Omission and Sinne of Commission For seeing there are as it were two part of originall Sinne turning from good and a turning to evill actuall Sinne that flowes from thence hath a double respect for where turning from good doth most appeare that is said to be a Sinne of Omission and where a turning to evill doth most appeare that is called a Sin of Commission 9. Therefore a Sinne of Omission is not to doe that that ought to be done Iames 4. 17. He that knoweth to doe well and doth it not to him it is Sin Mat. 25. 42. I was an hungry and ye gave me no meat c. 10. Sinne of Commission is to doe that which ought not to be done 11. Sinne of Omission is most directly contrary to the command of God and Sinne of Commission to the forbidding in a Sinne of Commission there is a certaine addition to the Law of God and in Omission there is a certaine detractation from the Law both which are forbidden Deut. 4. 2. 12. 32. Rev. 22. 18. 19. 12. This distribution of Sinne is not into the kinds of Sinne. 1. Because Commission and Omission being about the same object and under the same formall respect doe not differ in kind as in covetousnesse 2. Because to speake morally there is no Omission without an act going before or accompaning it 3. Because Omission cannot be voluntary and free without an act unto which act there doth alwayes cleave a Sinne of Commission 13. Fourthly Sinne is distributed in respect of the subject into Sinne of the heart of the mouth and of the worke So that it is A word a deed or a thought against the Law Isa. 18. 13. Mat. 5. 28. 15. 19. 14. Fifthly Sinne is distributed in respect of the object Into that Sinne which is against God and into that which is against men Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man For Sinne as it is a transgression of the Law of God is an offence against God only but yet in a materiall respect as to the wrong and losse that is often done to men by Sinne it hath respect also to men 14. Sixthly Sinne is distributed in respect of the effect Into Sinne distroying the conscience and not destroying Into Sinne raigning and mortified into Sinne pardonable and unpardonable which yet are not properly belonging to this place 16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse and in matter of sense 17. In matter of losse there is security of conscience and stupidity that is a deprivation of the sence of Sinne and misery 18. This security comes from custome of sinning and obstinacy of mind in Sins for Sins whether they be of Commission or Omission being brought into custome and made old through dayly multiplication doe beget an evill habit and doe as it were bring an hard skin over the will and mind Ierem. 13. 23. Can a Blackamore change his skin or a Leopard his spots them may yee doe good that are accustomed to doe evill Eph. 4. 19. Being past feeling they gave themselves to lasciviousnesse to commit all uncleannesse with greedinesse 19. In matter of sence there is greatest terror of conscience joyned with desperation Hebr. 10. 26. 27. Gen. 4. 13. 20. This terror ariseth from the greatnesse and multiplicity of guilt together with an inavoydablenesse of imminent punishment 21. But in this beginning of spirituall death there is a certaine moderation used by God This moderation is internall or externall 22. The internall appeareth in the remainders of Gods Image Iames 3. 9. Now these remainders appeare both in the understanding and also in the will 23. In the understanding by those principles of truth which direct both the theoreticall and practicall judgement 24. The theoricall principles are both of true and false of which all men that have any use of reason have some knowledge Rom. 1. 20. Psal. 19. 2. 3. 25. Practicall principles are of that which is honest and dishonest just and unjust that God is to be worshipped that that is not to be done to another which one would not have done to himselfe 26. This is the Law written in the hearts of all men Rom. 2. 15. They shew the effect of the Law written in their hearts 27. From these principles there ariseth a certaine force of naturall conscience Rom. 2. 15. Their consciences together bearing witnesse and their thoughts accusing one another or excusing which conscience notwithstanding together with those principles is corrupt and so dead Tit. 1. 15. Their mind and conscience is defiled 28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner which although it be vanishing and dead yet it is found in all in some measure whence also it is that at least the shaddowes of vertues are allowed and embraced of all 2 Tim. 3. 5. Having a shew of goodlinesse 29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most so that then Sinners doe abhorre the committing of many grosser Sinnes 1 Cor. 5. 1. Such fornication which is not named among the Gentiles 30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke whereby the course of Sinne and misery is wont partly to bee hindred CHAPTER XV. Of Corporall Death Thus farre of the beginning of the spirituall Death now it followes to speake of the beginning of bodily Death with the consummation of both 1. THe beginning of bodily death in matter of losse is either inward or outward 2. Inward is the losse of the
internall good things of the body as of health and long life Deut. 28. 21. 27. 35. 1 Cor. 11. 30. Mat. 9. 2. 3. Hence is mortality as touching the state and neerest power to Death 4. For this mortality is a dissolving or loosing of that band wherewith the soule was joyned with the body 5. The outward beginning of this Death in matter of losse is the losse of outward good things whereby this life was either beautified or sustained 6. Of the first kinde is 1. Losse of dominion over the Creatures â—…he which after the Fall did put offor the greatest part that subjection towards man to which they were made and became his deadly enemies unlesse they be brought into order by the speciall providence of God Iob 5. 22. 23. Be not afraid of the beasts of the Earth For thou shalt be in covenant with the stones of the Field and the beasts of the Field shall be at peace with thee Hos. 2. 18. I will make a covenant for them with the beasts of the Field 2. That ignominy which hee is subject to both living and dead Deut. 28. 20. 37. 7. Of the latter kinde is poverty or the losse of those things which pertaine to food raiment and possessions Deut. 28. 17. 18. 8. The beginning of this Death in matter of sence is also inward or outward 9. Inward is in wearinesse Gen. 3. 19. Paine and diseases Deut. 28. 35. 10. Outward is in all those calamities to which the life of man it outwardly subject Deut. 28. 25. 48. 11. The moderation that appeared in this corporall punishment is touching inward and outward things 12. Touching inward things In that man hath yet space and commodity of life granted to him by the goodnesse of God Gen. 3. 6. 13. Touching outward things in that he hath certaine remainders of dominion over the Creatures Gen. 9. 2. Let the feare of you and the dread of you be upon all the beasts of the Earth c. So that although man by his sinne fell from all right which he had before of using the Creatures to his benefiâ—… yeâ—… by grant and divine indulgence hee may use them and in that hâ—… sins not that lie doth simply use them althoug he sinne in the manner of using because so long as life is granted and prolonged to him with the same there is together granted the use of those things which are necessarily required unto life and in a sort they are due to him Hence it is that although the Creatures were subject to vanity and a curse for the sin of man Gen. 3. 17. 18. Rom. 8. 20. 22. yet they are preserved in that estate that they may supply the necessities of mans life CHAPTER XVI Of the Consummation of Death 1. THE Consummation of Death is the highest degree of the punishment appointed and to endure for ever As touching the degree it is said to be infinite 2. But it is infinite only in respect of the losse and privation because it is the loosing of an infinit good not in respect of sence or positive affliction yet it may be said to be positively infinite in respect of the thing afflicting but not in respect of the manner of afflicting 3. Hence it is that there are certaine degrees in this punishment according to the variety of degrees which are found in sins Luke 12 47 48. He shall be beaten with many stripes he shall beaten with few stripes 4. As touching the continuance this punishment is said to be eternall or never to be ended Marc. 9. 44. 46. 48. Where their Worme dieth not and their fire never goeth out 5. Now it is eternall 1. Because of the eternall abiding of the offence 2. Because of the unchangeablenesse of the condition which that degree of punishment doth follow 3. Because of the want of satisfaction 6. Hence it is that the incorruptibility of the damned is their immortality in death and to death 7. The consummation of spirituall death in matter of losse is a totall and finall forsaking whereby a man is separated wholy from the face presence and favour of God Matth. 7. 23. Depart from me And 25. 41. Gâ—… yee cursed 2. Thess. 1. 9. Who shall be punished with everlasting destruction being driven from the Face of the Lord and the glory of his Power 8. Hence followes the greatest and eternall hardning in evill and despaire of good Luc. 16 26. 9. The consummation of spirituall Death in matter of sence is fulnesse of bondage whereby he is altogether delivered into the power of the Devill Matth. 25. 41. 10. Hence is fulnesse of terrors of conscience and fulnesse of sinne for the damned doe sin and will fin for ever although neither the same sins which were in this life as Theft Murder Adultery nor altogether of the same condition with them which they committed alive For they offend chiefly in hatred envy indignation and such like affections which the sharpenesse of punishment gives occasion to Also these sins after death have not the same respect of desert which they have in this life because then there is neither any possibility to avoyd sin neither is there place for threatning and increase of punishment by them 11. Hence it is that sins themselves in the damned have more respect of punishment but in those that live they have more respect of offence 12. Terror of conscience is as it were a worme perpetually gnawing Mar. 9. 44. Esay 66. 24. 13. The Consummation of corporall Death together with spirituall is first by separation of the soule from the body 1. Cor. 15. 42. 43. To which that change of some is answerable which is like death 1. Cor. 15. 51. 52. 1. Thess. 4. 15. 16. Secondly by casting the soule and body into Hell or that place which God hath prepared for the extreame torments of sins Rev. 21. 8. 14. Hence are paines and greatest vexations both of soule and body Luc. 16. 23. 15. Hence are Lamentation Howlings Gâ—…ashing of Teeth and such like effects of greatest vexation Luc. 13. 28. 16. But of the place of Hell and manner of torture nature of outward things which pertaine thereunto because they are not necessary for us to know the Scripture hath not pronounced any thing distinctly of them CHAPTER XVII Of the Propagation of Sinne. Thus much of the transgression Now it followes to treat of the propagation of it 1. THis propagation is that whereby the whole posterity of man decending from Adam in a naturall manner is made partaker of the same condition with him Iob 14. 5. Psal. 51. 7 Rom. 5. 44. Eph. 2. 3. This is come to passe by Gods just ordination The equity whereof appeareth in some measure among men 1. In naturall right whereby inbred qualities are derived from that which begetteth to that which is begotten 2. In hereditary right whereby the burdens of parents are transferd upon their children 3. In the right of like for like whereby the rejection of good and suffering
â—…1 Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth there is onely found rest and perfection so that in this life we are more properly said to have sanctification then holinesse and in the life to come holinesse only and not sanctification 17. Sanctification therefore hath two parts one in respect of the terme from which is called mortification and the other in respect of the terme to which is called vivification and resurrection Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted Col. 3. 3. 5. Ye are dead mortifie therefore your earthly members 19. The meritorious and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death knowing this that our old manis crucified with him 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death Rom. 8. 13. If by the spirit yee mortifie the deeds of the body yee shall live 21. The administring cause is Faith it selfe Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered 22. From this mortification there followes in all that are sanctified a deniall of themselves and the World Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin which remaines in the faithfull from that which remaines in others In others sin is raigning prevailing and predominating in the faithfull it is broken subdued and mortified 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man be ye transformed by the renewing of your mind 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God which raised Christ from the dead Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you 27. The administring cause is Faith Gal. 2. 20. The life which I now live in the flesh I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants therefore all the faithful lare informed as it were with a double forme sin and grace for the perfection of sanctification not found in this life unlesse in the dreames of some fantastick persons 1 Iohn 1. 8. If wee say we have no sin we deceive our selves and there is no truth in us Yet all that are truly sanctified doe tend unto perfection Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified is called in Scriptures The old man the outward man the members and the body of sinne Grace or the renowed part is called the new man the spirit the mind c. 31. Hereupon there followes two things 1. A spirituall war which is made continually betweene these parties Gal. 5. 17. For the flesh lusts against the spirit and the spirit against the flesh and these are contrary one to the other 2. A dayly renewing of repentance 32. That flesh which remaines in the regenerate is not only in the vegetative and sensitive appetite but also in the will and reason it selfe 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves Rom. 7. 34. With this corruption even the best workes of the Saints are infected so as they have need of some remission 35. Yet the good works of the regenerate are not to be called sins but defiled with sin 36. That defilement of good workes by reason of Iustification doth not hinder but they may be accepted of God to be rewarded 37. That fight which is found in wicked men betweene conscience and the will is not the striving of the spirit against the flesh but of the flesh fearing against the flesh desiring CHAPTER XXX Of Glorification In the former disputation we spake of sanctification which is one part of the alteration of qualities which did respect that good that is just and honest the other part followes namely Glorification which respects that good that is profitable and honorable 1. GLorification is a reall transmutation of a man from misery or the punishment of sinne unto happinesse eternall Rom. 8. 30. And whom hee justified those hee glorified 2. It is called a reall transmutation that it may be distinguished from that blessednesse which is either virtuall onely in Election Calling Iustification and Adoption or declarative in holy workes Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse c. Psal. 65. 5. Blessed is hee whom thou chusest and bringest to dwell in thy Courts Matthew 5. Blessed are the poore in spirit c. 3. In respect of the terme from which viz. misery or the punishment of sin it is called a redemption 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 15. 4. This redemption is a reall delivering from the evills of punishment which is nothing else in very deed but the execution of the sentence of Iustification for in Iustification as wee are judged to be just so we are judged to have life Now Glorification makes that life that was judged and pronounced ours by reall communication to be ours actually and by possession 5. It is said to be reall that it may be distinguished from that redemption which is in the paiment of the price of redemption and in application of the same to justification whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance and preservation from the wrath of God from death and from the kingdome of darkenesse 7. In respect of the terme to which it is called beatification blessing life eternall glory Glorification the kingdome of our Lord and Saviour Iesus Christ and an immortall inheritance Eph. 1. 3. Iohn 3. 36. 6. 47. 2 Pet. 1. 3 11. 1 Pet. 1. 4. 5. 10. 8. The first degree of this Glorification begun is the apprehension and sence of the love of God shining forth in Christ upon the communion which the faithfull have with him Rom. 5. 5. The love of God is shed abroad in our hearts by the holy spirit which is given to us 9. Hence there ariseth a certaine friendship betweene God Christ and the faithfull Iohn 15. 15. I have called you friends because all that I have heard of my Father have I made known unto you Iames 2. 23. Abraham was called the friend of God 10. The second degree is undoubted hope
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
through unto the joyning together of the bones and the marrow Preaching therefore ought not to be dead but lively and effectuall so that an unbeliever comming into the Congregation of the faithfull he ought to be affected and as it were digged through with the very hearing of the Word that he may give glory to God 1 Cor. 14. 25. And so the hidden things of his heart are made manifest and so falling down on his face he will worship God and say that God is in you indeed 47. But this application doth either respect a minde oppressed as consolation or fainting in the prosecution of good as exhortation or in avoyding of evill as admonition 48. Consolation is the application of some argument either to take away or to mitigate griefe and oppressing feare 49. In consolation markes are profitably joyned by which the conscience of a man may be assured that such a benefit portaines to him with the consideration of which the Minister doth comfort the consciences of believers adding occupations and refutations of such things as a pions and troubled minde may bring and thinke of to the contrary 50. Exhortation is the application of an argument either to beget cherish and excite some inward vertue or to further the exercise of it 51. In exhortation to vertue it is very profitable to shew the meanes which doe tend to the begetting that vertue in us but let all be proved by places of Scripture and examples or by reasons which have a firme foundation in the Scriptures 52. Admonition is the application of an argument to correct some vitiousnesse 53. In admonition or dehortation from vice there may be remedies adjoyned out of those places which are most like to prevaile against those vices 54. The manner of working in all these must be such that it have no ostentation of humane wisdome or an entermingling of carnall affections but the demonstration of the spirit every where manifested 1 Cor. 1. 17. c. 2. 1. 4. 13. Not with skill of speaking least the Crosse of Christ should be made of none effect Not with excellency of speech or wisedome not in parswading words of mens wisedome but in spirituall and powerfull demonstration Not in words which mans wisedome teacheth but which the holy Spirit teacheth for it is the word of the spirit the word of life which is preached to edification of God which is by Faith unto which if any thing be not fitly spoken or done it is as vaine as hay and stuble 1 Cor. 3. 12. 55. Therefore neither ought humane testimonies whatsoever they be nor Histories known only to the learned to be intermingled unlesse very seldome the cause also being signified which constraineth so to doe when urgent necessitie or certaine hope of fruit doth seeme to require such a thing much lesse words or sentences of Latine Greeke or Hebrew which the people doe not understand 56. The purity perfection and majesty of the word of God is violated whilst it seemes to want the mixture of humane words and withall there is a scandall given to the hearers who being accustomed to such humane flourishes oftentimes contracting it ching eares doe begin to lothe the simplicity of the Gospell and will not suffer wholesome doctrine 2 Tim. 4. 3. 57. The example of Paul who cites a very few and briefe sayings of heathen Poets not naming the Authors to convince the Gentiles to whom they were known and approved and that very seldome and but by the way this example I say doth nothingh enforce that necessity or profit which they urge who doe obtrude humane testimonies frequently and of purpose commen ding the authors with the same solemnity almost wherewith they use to cite the names of the prophets and that among Christians who doe onely desire to heare Christ to the end to shew forth some learning 58. Neither also are unnecessary and far fetched Proems or perswasive words of Orators to be followed neither must they love digressions or excusions They doe savour an humane spirit spend time and shut out other things which would more edifie 59. But if there be used any Exordium pertaining to the present matter that hath his proper place either in the declaration of the text or applying it to use 60. The speech and action ought to be wholly spirituall flowing from the very heart shewing a man much conversant in exercises of piety who also hath before persuaded himselfe and troughly setled in his conscience those things which he endeavours to perswade others to into which finally there is Zeale Charity Mildnesse Freedome Humility whit grove authority 61. The pronouncing of the speech must be both naturall familiar cleere and distinct that it may be fitly understood as also agreeable unto the matter that it may alsoo move the affections Gal. 4. 20. I would now be present with you and change my voyce because I am in doubt of you 62. Among others here are two voyces most to be blamed the one which is heavy slow singing drousie in which not only the words in the same distinction of a comma are separated with a pause but even the syllables in the same word to the great hinderance of the understanding of things 63. The other voyce which doth here most offend is that which is hasty and swift which overturnes the eares with too much celerity so that there is no distinct perceiving of things 64. That speech pronountiation and action which would be ridiculous in the senate in places of judgement in the Court that is more to bee avoyded in a Sermon 65. The efficacy of the holy Spirit doth more cleerely appeare in a naked simplicity of words then in elegancy and neatnesse hence Paul saith that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude in speech 2 Cor. 11. 6. Yet if any have a certaine outward force of speaking hee ought to use it with Genuine simplicity 66. So much affectation as appeares so much efficacy and authority is lost 67. The summe is that nothing is to be admitted which doth not make for the spirituall edification of the people neither any thing to be omitted whereby we may in a sure way attaine to that end 68. An appendix of the Sermon is Prayer both before and after 69. In Prayer going before those generall things ought to be propounded whereby the end and use of the word and preaching and our wants unworthinesse and duty together with the gracious promises of GOD may bee so brought to remembrance that the minds of all may be stirred up humbly to seeke and faithfully to observe the Will of God 70. In Prayer following after giving of thankes is alwayes to be used and the chiefe heads of the Sermon should be turned into petitions CHAPTER XXXVI Of the Sacraments Thus much of the manner of application in the first part of it namely in the Ministery 1. THe manner of application in the other part of it is in the signes 2. A signe is a sensible thing which besides
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
doth not only respect God and eternall blessednesse but in God and from God it respects all those things which faith apprehends in the promises of God although in their own nature they be temporall things Heb. 11. 1. 2 Cor. 1. 10. Although it doth ciefly respect eternall life whence also it is that Hope in Scripture is often by a metonymy of the adjunct put for salvation it selfe or life eternall hoped for Gal. 5. 5. Rom. 8. 24. Tit. 2. 13. And salvation also is sometime put for Hope of salvation by a metonymy of the subject Epb. 6. 17. Compared with 1. Thess. 5. 8. The helmet of Salvation for the helmer of the Hope of salvation Also usually this object is put as proper to Hope 1 Thess. 5. 8. Tit. 3. 7. The hope of eternall life Rom. 5. 2. The hope of glory 7. Those conditions which are wont to be required to the object of Hope as that it be good to come difficult probable â—…re all sound in the promises of GOD who promiseth alwayes the greatest good things which cannot bee had without his helpe but by vertue of the promise will come to passe not only probably but certainly 8. The act wherewith it is conversant about its object is called expectation because it is not of uncertaine or probable conjecture only as humane Hope but of most certaine expectation Rom. 3. 25. Phil. 1. 20. If we hope for what we see not we doe with patience expect it According to my earnest expectation and hope and every where in the old Testament where the word Mikueh which is wont to be turned Hope doth properly signifie expectation 9. This certainty is derived to Hope from Faith for Faith is the foundation of Hope neither is any thing hoped for which is not before believed by Faith Galatians 5. 5. For we through the spirit wait for the Hope of righteousnesse by Faith 10. For seeing Faith apprehends that which is promised and Hope expects that which is promised the whole difference between Faith and Hope is the respect of that which is present and that which is to come 11. Therefore that distinction of the Papists is empty and vaine who granting that the faithfull may be certaine of their salvation with certainty of hope yet doe deny that they can ever by ordinary meanes be made certaine of it with certainty of Faith when there is one and the same certainty altogether of Faith and Hope for which reason also it is that Hope in Scripture especially in the old Testament is often put for Faith 12. Therefore that expectation of good things to come which is in the Angells and the spirits of just men in Heaven doth not in that differ from our hope because one is certaine and the other incertaine but in these 1. That our hope is grounded upon Faith which beholds God in the promises as through a glasse and darkly 1 Cor. 13. 12. But their expectation is grounded upon open sight 2. In that our hope is with labour and contention but their expectation is without all difficulty 3. In that our hope is an imperfect expectation and their expectation is perfect 13. Therefore although Hope together with Faith is wont to be said to be abolished in the life to come yet this is not so to be understood as if they ceased to be in respect of their essence but only in respect of the measure and degree of imperfection 1 Cor. 13. 10. So that the imperfection only is properly to be abolished but Faith and hope it selfe are to be perfected in respect of their essence 14. Hence Christian confidence as it respects good to come is nothing else then Hope confirmed For it must necessarily be referred to some one of those theologicall vertues which are reckoned up by the Apostle 1 Cor. 13. 13. That is either to Faith or to Charity or to Hope But it can neither be referred to Faith because Faith apprehends a thing as now present which it maketh also to subsist Heb. 11. 1. Nor to Charity because Charity doth not respect good that is ours 1 Cor. 13. 5. Therefore to Hope 15. Hence the naturall fruit of Hope is Ioy and delight in God Heb. 3. 6. The hope whereof we rejoyce 1 Pet. 1. 3. 6. A lively hope wherein yee rejoyce Because it doth respect the greatest good things not only as possible and probable but also as certainly to come and so doth make the possession of them in a certaine manner to subsist whilest it doth assure us of that which at length shall in very deed subsist Ro. 8. 24. We are saveth by Hope 16. The manner of this act depends upon that respect of the object whereby it is said to be to come and promised So that in its formall reason it is not of those things which are seene Romans 8. 24. Hope if it be seene is not Hope for why doth a man hope for that which hee seeth 17. Hence the fruit and companion of Hope is patience towards God whereby we doe constantly clave to him in seeking and expecting blessednesse although we doe in this present life conflict with divers evills even without that consolation we doe desire Esay 8. 17. Waiting upon the Lord who hath hid his Face and looking for him Rom. 8. 25. But if we hope for that we doe not see we doe with patience expect it 2 Thess. 3. 5. That patient expectation 18. A fruit of this patience is silence whereby we rest in the will of God and doe represse all those carnall things whereby we are stirred up to make hast or to resist him Psal. 37. 7. Be silent to Iehovah and without ceasing waite on him 19. Hope is strengthened and increased by all those arguments whereby we are assured that the good hoped for pertaines to us Rom. 5. 4. Experience causeth Hope 20. Among these arguments the inwatd signes of Divine grace have the first place 1 Iohn 3. 14. 19. We know that we are translated from death to life because we love the brethren 21. Therefore although it is most false which the Papists say that our hope is grounded partly upon the grace of God partly our own merits it may bemoâ—… truly affirmed that hope is strengthened increased and stirred up by Faith repentance workes and a good conscience So that true and lively hope doth exist by those as it were antecedent arguments Heb. 10. 22. 23. 1 Pet. 3. 23. 22. The effect of hope is the confirmation of the soule as an anchor safe and firme Heb. 6. 19. Whereby we possesse our very soules Luc. 21. 19. 23. There followes alwayes from this confirmation of mind a study of holinesse 1 Iohn 3. 3. Whosoever hath this hope in him keepeth himselfe pure even as he is pure 24. There is opposed to hope by way of defect 1. A feare of the evill of punishment Psal. 27. 3. For as Hope is the expectation of good so this feare is an expectation of evill 25. But