in your minds Raise up the weake hands and feeble knees Thirdly It containes sufferance or patience Iames 5. 7 8. Heb. 10. 36. Be of patient mind and stablâ—…sh your hearts For ye have need of patience 31. The fourth is Temperance whereby all those desires which divert men from wel-doing are asswaged and restrained and so it makes vertue undefiled 2 Tim. 2. 4. None that goeth a warfare entangleth himselfe 1 Pet. 1. 13. Gird up the loynes of your mind be sober c. It is often called in Scripture Sobriety when that word is used in a more generall sence as 1 Pet. 1. 13. 5. 8. And purity or cleannesse of heart 1 Tim. 1. 5. 1 Peter 2. 22. And also sincerity as it doth exclude pollution of any mixture This force of the word is shewed 2 Cor. 1. 12. With simplicity and sincerity of God not with fleshly wisdom 32. Of these foure conditions of vertue the first doth order and as it were constitute vertue the second doth direct and free it from error the third doth strengthen it against inconveniences the fourth makes it pure and defends it against all allurements which doe seduce it 33. All these vertues doe seeme to be prescribed and explained together and almost by name 2 Pet. 1. 4. 6. Ad to Faith Vertue that is Justice or an universall rectitude to vertue knowledge that is Prudence directing aright all your wayes to Prudence continence that is that temperance whereby ye may containe your selves from all allurements of pleasures wherewith men use to be fleshed and drawen away from the right way to continence patience that is fortitude whereby ye may endure any hardship for righteousnesse sake But that which followes there of piety charity doth containe a distribution of vertue to be propounded in his proper place 34. Yet because every of those affections doe more appeare in some vertues then in other therefore some speciall vertues doe take both their name and definition from them for because an accurate rectitude doth most appeare in the number measure weight and valew of those things which are mutually received and given by man therefore Iustice in a certaine speciall manner is wont to be placed in things of such sort And because those inconveniences are held most terrible which are wont to happen in warre and such like dangers therefore the name of fortitude is wont to be restrained to such things Because the pleasures of the sences are wont most to tickle therefore temperance is for the most part placed in them only although those three together with Prudence taken in a generall sence are tied and folded together among themselves as that Philosopher did observe who did first almost propound those foure heads of vertues 35. Whereas the forme of vertue is placed by many in a certaine mediocrity between two vices in the extreame that can be defended by reason 1. Because privation is not the forme of an habit but mediocrity is nothing else then a privation of a defect and an excesse 2. Because the forme of vertue is to be sought in that conformity which it hath to his rule But this conformity doth neither only nor chiefly nor sometime at all consist in mediocrity 3. Because vertue in its formall respect cannot be too much intended so doth not admit excesse but either in that materiall thing which it hath common with vices or in the circumstances of operations as when some of them are exercised when they ought not or are not excercised when they ought 36. That meane which is found in all vertues is no other thing then a conformity to their rule or measure for by this they have certaine measures and bounds in which their nature is as it were contained so that they may not decline to the right hand or to the left but by this reason mediocrity is no more the forme of vertues then of all other things which are distinguished from other things by certaine formes and differences 37. But those vertues which consist in the middle between two vitious habits are not therefore vertues because they consist in the middle but because they doe in that manner consist in the middle as their rule prescribes in which manner mediocrity whether of participation or negation Rei vel rationis of the thing or of a respect is to be considered rather as a subject matter then as a perfecting forme 38. But it is manifest that such mediocrity hath no place in some vertues for the love of God is not in that respect praised that it is not too much but that is is most ardent here the measure is without measure 39. There is the like reason of all vertues in respect of their proper and specificall nature Hee that giveth when he ought not is not too liberall but he is too much in giving so that in that respect he ceaseth to be liberall and in the same act he may be as much defective in not doing that which he ought 40. The wiseman indeed admonisheth Eccles. 7. 16. That we be not just overmuch but this is not at all to be understood of Iustice in its nature for it followes Verse 20. that there is none just upon Earth who doth good and sinned not but as it is in opinion whereby many doe challenge too much to themselves and would have it attributed to Iustice but in true vertues we ought alwayes to endeavour to this that we may more and more abound as in the holy Scriptures we are often admonished 41. There be no degrees in vertue of one and the same kind if it be considered in it selfe in the extent For there is no vertue which at least in disposition doth not extend it selfe to all those things which are contained in the compasse of its object He is not temperate which doth moderate himselfe in one â—…st and favours himselfe in others but in respect of the subject some vertue is more strong in one then it is in another either by reason of a more apt disposition by nature or because of greater accustoming or because of a more perfect judgement of reason or finally because of a geater Gift of GOD. 42. That which is wont to be said that vertues are increased by daily use and exercise that must be so understood in solid vertues proceeding from sanctifying grace that dayly exercise is the disposing cause and by vertue of the promise of God in some sort the procuring cause not principally or properly effecting such an increase of vertue 43. But vertues are lessened by the opposite vitious acts and in respect of the disposition which they bring and by reason of the merit that is in them 44. By how much the acts of vertues or contrary vices are more intent more frequent and more continuall so much the more they prevaile either to the increasing or diminution of vertues 45. Hence is that distinction of vertues into humane and heroicall into vertues purging purged and exemplary and
of Israel in Faith Psal. 37. 5. Rolle thy way upon Iehova and trust in him Ierem. 17. 7. Blessed is the man who trusteth in Iehova and whose confidence Iehova is 2. To believe commonly signifies an act of the understanding yeelding assent to testimony but because the will is wont to be moved thereupon and to stretch forth it selfe to embrace the good so allowed therefore Faith doth aptly enough set forth this act of the will also in which manner it is necessarily understood in this place For it is a receiving Iohn 1. 12. As many as received him who believe 3. Hence Faith is caried unto that good which by it is made ours is an act of election an act of the whole man which things doe in no wise agree to an act of the understanding Iohn 6. 35. He that commeth to me he that believeth in mee 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell yet there is no saving knowledge in any and which differs from that which is found in some that shall not be saved but what followes this act of the will and depends upon it Iohn 7. 17. 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony as it in Divine yet this testimony cannot be received without a pious affection of the will towards God Iohn 3. 33. He that receiveth his testimony hath sealed that God is true Rom. 4. 20. He was strengthened in Faith giving glory to God 6. Neither yet because it is grounded only upon a testimony is it the more uncertaine and doubtfull but more certaine in its own nature then any humane science because it is caried to its object under a formall respect of infallibility although by reason of the imperfection of the habit whence Faith flowes the assent of Faith in this or that subject oft-times appeares weaker then the assent of science 7. Now God is the object of Faith not as he is considered in himselfe but as we by him doe live well 1. Tim 4. 10. We hope in the living God who is the preserver of all men especially of those that believe 8. Christ as Redeemer is the mediate object of Faith but not the highest for we believe in God through Christ. Rom. 6. 11 to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward 1. Pet. 1. 21. Through him believing in God 9. The sentences in the Scriptures or promises doe containe and present an object of Faith and they are called the object of Faith by a Metonimy of the adjunctâ—… The good which is propounded to be obtained as it is such is the end and effect of Faith not properly the object it selfe But that upon whose power we rest in the obtaining of that good is the proper object of Faith 1. Cor. 1. 23. We preach Christ and 2. 2. I determined to know nothing among you but Iesus Christ 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith which looketh to the will of Cod and our own salvation we must not simply believe any man but God above Rom. 3. 4. Every man is a lyar 1. Cor. 2 5. that your faith consist not in the wisdome of men 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed whence is that solemne speech of the Prophets every where the Word of the Lord. Thus saith the Lord. 12. Hence the last resolution of Faith as it sets forth a thing to be believed is into the authority of God or Divine revelation 2. Pet. 1. 20 21. If ye first know this that no prophety of Scripture is of private interpretation c. Iohn 2. 29. We know that God spake to Moses As the last resolution of it as it notes the act of believing is into the operation and inward perswasion of the Holy Spirit 1. Cor. 12. 3. 11. That none can call Iesus Lord but by the Holy Spirit 13. This Faith whereby we believe not only a God or give credit to God but believe in God is true and proper confidence not as by this word is set forth a certaine and absolute perswasion of good to come but as it signifies chusing and apprehending of a sufficient and fit meanes and such wherein such a perswasion and expectation is founded In which sence men are said to put confidence in their wisdome power friends and riches Psa. 78. 2. They believed not in God nor trusted in his salvation 14. This is every where declared in those phrases of Scripture wherein the true nature of solid Faith is unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11. 15. Therefore to beleeve in God is in believing to cleave to God to leane on God to rest in God as in our all-sufficient life and salvation Deut. 30 20. by cleaving to him for he is thy life 16. Hence that generall assent which the Papists make to be Faith is not Faith because by their own consession it may be without any life Iames 2 17. 17. But that speciall assent whereby we resolve that God is our God in Christ is not the first act of Faith but an act flowing from Faith for there is no greater certainty of this truth in thee then in another nor a truer apprehension of it in thee then another before thou hast specially applied thy selfe to God by Faith Rom. 5. 1 2. Being justified by Faith we have peace toward God we glory in God 18. Seeing also that Faith is the first act of life whereby we live to God in Christ it must needs consist in union with God which an assent given to the truth concerning God can in no wise doe 19. Further also seeing he that is about to believe out of a sense of his misery and defect of any deliverance either in himselfe or in others must needs cast himselfe upon God in Christ as a sufficient and faithfull Saviour he cannot in any measure so cast himselfe by an assent of the understanding but by a consent of the will 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ Iohn 1. 50. is accounted for true Faith yet there is a speciall confidence alwayes included and so in all places where there is speech of saving faith either a confidence in the Messiah is presupposed and there is only declared a determination or application of it to the person of Christ or by that assent confidence is set forth as an effect by its cause Iohn 11. 25 26. He that believes in me shall live believest thou this He saith yea Lord I believe that thou art
that Christ that Son of God who should come into the world 21. But whereas confidence is said to be a fruit of Faith it is true of confidence as it respecteth God for that that is to come and it is a firme hope but as it respects God in Christ offering himselfe in present it is Faith it selfe Hence arise those titles which the Scripture gives to saving Faith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswasion boldnesse 2. Cor. 3 4. 5 6 7 8. Eph. 3 12. 1. Pct. 1. 13. 1. Iohn 5. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Romans 4. 21. Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Heb. 11. 1. 22. Now whereas true Faith is of some placed partly in the understanding and partly in the will that is not so accurately spoken because it is one single vertue and doth bring forth acts of the same kinde not partly of Science and partly of affections 1. Cor. 13 13. But that solid assent yeelded to the promises of the Gospel is called Faith and confidence partly because it begetteth Faith as it is a generall assent partly because it flowes from that confidence as it is a speciall and solid assent apprehending the actuall possession of grace already obtained For so it rests upon confidence of the heart as aâ—… meane or third argument by force whereof such a conclusion onely can be inferred E. G. He that beleeveth I am sure he shall be saved Experience also teacheth that that particular assurance of the understanding is wanting in some for a time who notwithstanding have true Faith lying hid in their hearts CHAPTER IIII. Of God and his Essence 1. IN the former dispute wee have treated of Faith now order requires that we treat of God who is the object of Faith which that it may bee somewhat more exactly done wee will first speake of the knowledge of God 2. God as he is in himselfe cannot be apprehended of any but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light whom never man saw nor can see 3. As he hath revealed himselfe unto us he is conceived as it were by the backe parts not by the Face Exod. 33. 23. Thou shalt see my back-parts but my Face cannot be seene and darkely not clearly that is after an humane manner and measure 1. Cor. 13. 12. Through a glasse darkely after a sort 4. Because those things that pertaine to God are necessarily explained after an humane manner hence is thâ—…t manner of speaking frequent in these matters which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Eâ—… figure that attributes those things to God which bee proper to men as in humane affections senses or members 5. Because also they are explained after our measure to mans capacity hence many things are spoken of God according to the way of our conceiving rather then from his Nature 6. We cannot know him otherwise so as yet to live neither have we need to know him otherwise that we may live well Exod. 33 19 20. 7. That which is revealed of God is sufficient for us that we may live well Deut. 29 29. Those things which are revealed to us and our children for ever that we may doe all the words of this Law 8. Now that which may be knowne of God his Sufficiency and his Efficiency Rom. 4. 21. Being fully perswaded that he who had promised was able to performe 9. These two are the Pillars of Faith the props of comfort the incitements of piety and the surest markes of true Religion prov'd by the place before Viz. Rom. 4. 11. 10. The sufficiency of God is that whereby he himselfe hath sufficient in himselfe for himselfe and for us hence also is he called Al-sufficient Gen. 17 1. 11. This sufficiency of God is the first ground or reason of our Faith why we beleeve in him viz. because he is able to give us life Rom. 4. 20. 12 The sufficiency of God is in his Essence and Subsistence 13. The Essence of God is that whereby he is a being absolutly first Isa. 44 6. I am the first and the last besides me there is no God Rev. 1. 8. 21. 6. 22 13. I am Alpha and Omega the beginning and end the first and the last 14. This Essence of God is declared in his Name Iehova Now because the Essence of God is such hence it followes 15. Frst that God is one and only one Deut. 6. 4. 1. Tim. 2 5. Ephes. 4 6. 1. Cor. 8 5 6. Marke 12. 32. Rom. 3. 29 30. 16. Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither from another nor of another nor by another nor for another 17. Thirdly finally hence it is that he is voyd of that power which is called passive hence he is unchangeable Psal. 102. 27 28. thou remainest thou art the same Rom. 1. 23. the glory of the Incorruptible God Iames 1. 17. With whom there is no variablenesse nor shadow of turning or changing 18. Now because this Essence cannot be sufficiently comprehended of us by one Act it is explicated of us as if it were manifold namely by many attributes 19. They are called attributes because they are rather said to be attributed to God then properly to be in him if they be taken as the words sound 20. These attributes in God are one most pure and simple act Hence the nature of the Divine attributes may be rightly explained by these propositions as so many Consectaries consequences or conclusions 21. First all the attributes of God are truly spoken of God as well in the abstract as in the concrete 22. Secondly those attributes which are in a sort common to God with the Creatures doe in their substance belong to God in the first place to the Creatures secondarily although the names are transferd from the Creatures to God and so doe first agree to the Creatures 23. Thirdly the Divine attributes doe admit no inward intention extention remission or imparity 24. Fourthly the Divine attributes are not contrary one to another but doe very well agree together 25. Fifthly all Divine attributes are as it were Divine perfections yet so as that all imperfection which accompanies such a property in the Creature is to be removed in this application of it to God and the perfection thereof is to be conceived with greatest eminency 26. Sixthly Divine attributes are in God not only virtually and by way of eminency but also formally although not in that manner that qualities are in the Creatures 27. Seventhly they are in God as in a second Essence because they are not of the formall reason of the Divine Essence for we conceive God to be before we can conceive him to be just and good 28. Eightly they are distinguished from the Essence and among themselves not only in reason as they say reasoning but also reason reasoned so that the foundation of the distinction is in God himselfe 29. Ninthly those attributes which in their formall respect include
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
intrinsecal good added to God but an outward good which is honor that is a testification of the vertue of another to further his glory or estimation and this is all that which the Creature can performe unto God 24. Therefore an agreable or worthy estimation of God and other acts wherby an estimation is manifested doe make as it were the next matter of religion And every humane honest act as far forth as it may be referred to the honour and glory of God may be the matter or matteriall object of religion Also one and the same act which in respect of subjection to the precept is called obedience in respect of the honour which it brings to God is called religion and worship 25. The proper manner of honour or religious worship is to subject the soule it selfe and the inward affections and acts of the will to another 26. For in respect of the soule and inward acts of it man is not subject directly and Per se to any Creature although as the soule is knit to the body and the inward acts to the outward his as it were necessary condition doth command that subjection which is due to the Creature as a superior 27. This honour is due to God not only according to the agreement of the thing in which sence we say those things are due which we give of liberality but also according to the right of the person to whom it is given and that by so strict a right that in respect of the debt it exceeds all Iustice although in respect of equality it is much exceeded by Iustice. 28. Therefore all worship which either by its nature or condition or by Law and common custome or by the mind and institution of him that gives it doth give religions honour to another beside the true God it doth so far forth at least faine to it selfe a new and a false GOD. 29. He that doth not give this religious worship to God is prophane he that gives it to another besides to the true God is an idolater Acts 10. Revel 19. 10. 22. 8. 30. But because greatest care ought to be had in Divine worship therefore among the Latines the word religion is sometime metaphorically used to set forth any anxious care even in things that were not sacred By which appeares that the Heathens themselves by the light of nature did see that the care of Religion is to bee prefered before all other things 31. Also because the feare of conscience pertaines to the worship of religion therefore also every scruple of conscience is wont to be called religion whence also we may gather that nature it selfe doth dictate that the conscience of a man doth first and most properly respect religion 32. The generall state of the Church as it doth prefesse a right manner of worshipping God is rightly wont to be called the Christian Religion because such a relation of a state or profession ariseih from vertue and the act of Religion 33. Those things which by a speciall institution are destinated to religious uses as the instruments of religion are also by reason of their state or fixed relation which they have called religious 34. That peculiar manner of living which the Monkes have chosen to themselves to exercise a certaine fained perfection without any reason and not without wrong to other Christians is wont to be called religion by the Papists and such Monkes religious persons 35. He that is not religious is not a Christian. 36. The true religion is onely one CHAPTER V. Of Faith 1. THE parts of religion are two naturall worship and voluntary or instituted worship 2. This distinction is grounded on Exod. 20. 6. Those words of the second Commandement who love me and keep my Commandements 3. Naturall worship is that which depends upon the nature of God so that although we had no Law revealed and prescribed by God yet if we did rightly perceive and know the Nature of God by a meet contemplation of it we might the grace of God helping us perceive al those things which in this behalfe pertaines unto our duty 4. For there is no body who understands the Nature of God rightly but withall he doth also necessarily acknowledge That GOD is to be believed and hoped in that God is to be loved called upon and to be heard in all things 5. Hence this naturall worship is simply necessary to salvation Psal. 79. 6. Ierem. 10. 52. 2 Thess. 1. 8. Powre out thy wrath upon those Nations that know thee not and upon the Kingdomes that call not upon thy name For although we obtaine eternall life neither by merit nor by any vertue of our obedience yet this part of obedience hath such an essentiall connexiâ—…n with that Faith whereby we rest upon Christ to life eternall that in exercise it cannot be separated from it 6. Hence also this worship hath been is and shall be one and the same or immutable 1 Iohn 2. Verse 7. The old Commandement which ye had from the beginning 7. Naturall worship is commanded in the first precept not only as it is internall but also as it is externall 8. For. 1. All obedience is the same inwardly and outwardly therefore the same inward and outward worship is contained in the same precept 2. In those precepts which pertaine to the second table inward and outward obedience is together commanded in every one Christ himselfe being interpreter Mat. 5. Much more therefore in the precepts of the first table and in the first and chiefe of them 3. If that distinction were lawfull that the first precept would command only inward worship and the second only outward then the first Commandement should bind the inward man and the second only the outward man and the body which is contrary to all reason 9. Naturall worship tends unto God either as our good or as good in himselfe 10. The worship which tends unto God as unto our good doth either respect him as he is in present ours as Faith or as hereafter he is to be ours as hope 11. Faith is a vertue whereby we cleaving to the faithfulnesse of God doe leane upon him that we may obtaine that which he propounds to us He that receiveth his testimony hath sealed that God is true Iohn 1. 12. As many as received him who believe in his Name 12. These five things concurre to make a Divine Faith 1. A knowledge of the thing testified by God 2. A pious affection towards God which causeth that his testimony doth most prevaile with us 3. An assent which is given to the thing testified because of this affection towards God who is the witnesse of it 4. A resting upon God for the obtaining that which is propounded 5. An election or apprehension of the thing it selfe which is exhibited to us in the testimony 13. The first of these is in the understanding but it doth not make Faith because it is common to us with unbelievers hereticks apostates and