was the same Law as touching the substance with the morall Law which is contained in the Decalogue 17. Yet those in the Decalogue are to be excepted which either pertaine to the nature of mans body or the condition of this mortall life which take no place in them as many things of propagation pertaining to the seventh precept Matth. 22. 30. Also many things pertaining to the fift precept of subjection of inferiors of their superiors in like sort some things belonging to the eighth precept of every ones getting of food in his vocation finally many duties of the second and fourth Commandement to be performed to men 18. The ordering of the event was in some a preservation to persist in obedience Heâ—…ce it is that they were confirmed in good and endowed with full happinesse so that they doe immutably cleave to God with perfect obedience and fullnesse of glory Whence those Angells are called elected 1. Tim. 5. 21. Good and holy Luc. 9. 26. Blessed also and Angels of light 2. Cor. 11. 14. 19. In others the ordering of the event was a permission whence it is that they abusing their liberty did fall into Apostasie 20. Hence it is that from that time they were obstinate in evill and condemned to extreme misery Iud. 6. 2. Pet. 2. 4. Whence the evill Angells are called impure spirits and angells of darknesse Luke 8. 2. 9. 42 21. In that different ordering there doth manifestly appeare the election of some Angels and reprobation of others by Gods free counsell and good pleasure 22. Touching the time of the fall of Angels it doth only appeare that it was before Adams fall 23. Touching the kind of their sin which was first committed by them it is most like that it was pride 24. Touching their punishment the Scripture witnesseth that it is not yet inflicted in the highest degree but to be inflicted in the end of the world Matth. 25 41. 1. Cor. 6. 3. Thus much of the government of Angells The government of Man followes 25. In the speciall government of men Two things are to be observed as in the government of Angells namely prescribing a Law and ordering the event that would thence follow Yet there is not the same reason of all on either side 26. In prescribing a Law there is like reason 1. In that the Law prescribed to Men and Angells was the same as touching the Essence of it namely morall the summe whereof is in the Decalogue 2. In that that it was written in the heart by way of habit wherein the first reason of conscience is placed which is called Synâ—…ercsis Rom. 2 15. 27. But the similitude and difference is divers For First The principles indeed of this Law are common to Angells and Men but many secundary conclusions are only proper to men as of Parents mariage meats and the like 28. Secondly seeing man is of a more imperfect nature then Angells and so needs more instruction and exercise therefore there was added to the Law of nature a certaine positive thing otherwise of the same reason with it as the sanctifying of the seventh day 29. Thirdly because Man in this animall life doth understand by sences and so is as it were led by the hand from sensible things to intelligible and spirituall therefore unto that spirituall Law there were added unto Man outward Symboles and Sacraments to illustrate and confirm it And in these Symboles there was contained both a certaine speciall and positive Law a prosession of generall obedience to the Law of nature before put into him and also a confirmation of that solemn sanction of the Law which did consist of promises and threatnings 30. Fourthly because Adam was the beginning of mankind out of whom all Men were to be derived therefore a Law is given to him not only as one private person as was done in the Angells but also as a publique person or the head of mans nature from whom all good and evill was to be derived to his posterity Acts 17. â—…6 Rom. 5 18 19. 1. Cor. 15. 21. 22. 31. Fifthly in the sanction of this Law there was contained a promise of continuing animall life and of exalting it afterward to spirituall as also a threatning of bodily death which had no place in the Angells 32. This interpretation being had the Law and covenant of God with man in the Creation was Doe this and thou shalt live If thou doe it not thou shalt dye the death In which words there is first contained a precept Doe this 2. a promise joyned to it If thou doe it thou shalt live 3. A like threatning If thou doe it not thou shalt dye the death 33. Unto this covenant there were two Symboles or Sacraments adjoyned In one of which the reward due to Obedience was sealed by a Tree namely of life and in the other the punishment of disobedience was sealed by a Tree namely of knowledge of good and evill that was a Sacrament of life this a Sacrament of death CHAPTER XI Of Mans Apostacy or Fall In the former dispute we have treated of the first parc of the speciall government of Men which consists in prescribing a Law the other part followes in ordering the Event 1. IN ordering the Event as to Man there are twâ—… things to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans fall and his restoring Rom. 5. 19. 1. Cor. 15. 21. 2. In the Angells there was preservation of some and Apostacy of others but no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restoring of those that did Apostate But in Man there could not be both preservation and apostasy together because all men were created in one Adam as in the beginning roote and head but in one and the same Adam some men could not be preserved from the Fall and others Fall 3. In the Angells there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Restoring First Because they Fell from the highest top of excellency Secondly because in the Fall of Angells all the Angelicall nature did not perish but by the sin of the first Man all mankind did perish 4. The Apostacy of Man is his Fall from obedience due to God or transgression of the Law prescribed by God 5. In this Fall two things are to be considered 1. The committing of the transgression 2. The propagation of it 6. The committing of the transgression was accomplished in the eating of the forbidden Fruit which was called the Tree of the knowledge of Good and Evill but the first motion or degree of this disobedience did necessarily goe before that outward act of eating so that it may be truly said that Man was a sinner before he had finished that outward act of eating Wence it is that the very desire which Eve was caried toward the forbidden Fruit doth seeme to be noted as some degree of her sin Gen. 3. 6. When the Woman saw that the Fruit of the Tree was good for Meate and most delightfull to the
is a subjection to the power of darknesse or of spiritually deadly enemies Coloss 1. 13. Hath taken us out of the power of darknesse 2. Pet. 2. 19. Of whom a man is overcome of the same hee is brought in bondage 39. This bondage is bondage of the Devill and those that serve the Devill 40. Bondage of the Devill is a subjection to that power of the Devill whereby he effectually worketh in men in respect of them he hath command of Death Act. 26. 18. 2. Cor. 4. 4. Iohn 12. 31. 16. 11. 2. Tim 2. 26. Eph. 22. 41. Bondage of the servants of the Devill is of the world and Sinne. 42. Bondage of the world is a subjection to the entisements which are found in the world Phil. 3. 19. 1 Iohn 4. 5. 2. 15. 16. 43. Service or bondage of Sinne is that whereby a man is so captivated under Sin that he hath no power to rise out of it Rom. 6. 16. 17. 19. 20. 44. By this bondage it comes to passe that although freedome of will remaine which is essentiall to mans nature yet that freedome which pertaines to the perfection of humane nature the property whereof was that power to exercise acts spiritually good and by that meanes acceptable is not found in his sinfull state unlesse Remote and Dead 45. From this beginning of spirituall Death there followes the multiplying of Sin in this life present 46. Those Sins that follow have some respect of punishment in respect of the first sin Rom. 1. 26. 47. But this respect of punishment is attributed to those Sinnes first by reason of the effects or consequents of them because they further the Death of man and increase his misery Secondly they are said to be punishments in respect of that inward suffering to which man is subjected to in sinning whereby also his nature is pressed down and made more base Thirdly they are said to be punishments of the former sin because that former sinne was a cause for which man is deprived of that righteousnesse and grace or Divine helpe by the absence whereof it comes to passe that man runs into those sins Fourthly they may be said also in a certaine manner punishments of the former sin because that former sin was a cause disposing and preparing man to commit the following sins and in that respect it hath brought upon man all those Sins and whatsoever evills doe either accompany or follow them CHAPTER XIII Of Originall Sinne. In the former dispute Thesi 45. the multiplication of sinne was given as a consequent from the beginning of spirituall Death which we will thus shew forth in the following Theses 1. THe Sinne that followed upon the first Fall is either Originall or Actuall 2. Originall Sinne is an habituall exorbitancy of the whole nature of man or it is a deviation from the Law of God 3. Because it is the corruption of the whole man heâ—…ce it is called in the holy Scriptures The old man Rom. 6. 6. Eph. 4. 22. Col. 3. 9. The body of Sinne. Rom. 6. 7. 24. A Law of the members Rom. 7. 23. And the members themselves Col. 3. 5. Flesh. Iohn 3. 6. Rom. 7. 5. 18. 25. 4. Hence also it is that in Scripture a homogeneall corruption is attributed not only generally to the whole man but also to every part of it as to the understanding Gen. 6. 5. The imagination and thoughts only evill Rom. 8. 5. 6. 7. They savour the things of the flesh To the conscience Tit. 1. 15. Their mind and conscience is defiled To the will Gen. 8. 21. The imagination of the heart of man is evill from his childhood To the affections of every kind Rom. 1. 24. To uncleannesse in the lusts of their hearts Lastly to the body and all the members of it Rom. 6. 19. Your members servants to uncleannesse and iniquity to commit iniquity 5. This Sinne is said to be an exorbitancy or deviation of man because it is in man an habituall privation of that due conformity to the Law imposed on man by God wherein he ought to walk as in his way 6. Hence it is that that originall depravation is called in the Scriptures Sinne or that Sinne by a certaine speciall appropriation Rom. 6. 12. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 8. 20. The Law of Sinne. 7. 23. Sinne dwelling in us inhering adhering and compassing us about Rom. 7. 17. 20. 7. 21. Heb. 12. 1. 7. This disorder in man hath as it were two parts One formall and the other as it were materiall Ier. 2. 13. My people have done two evills they have forsaken me c. That they might dig to themselves Cisternes The description of actuall Sin doth containe the picture of originall as the daughter doth containe the picture of the mother 8. The formall part is an aversion from good Rom. 3. 12. There is none that doth good no not one 9. The materiall part is a turning and inclining to evill Rom. 7. 23. The Law of Sin 10. By reason of this originall depravation it commeth to passe that although the will of man be free in the state of Sinne as touching all acts which it doth exercise yet it is captive and servile as touching the manner of doing because it is deprived of that power whereby it should will well and that inclination is as it were a forme whereby it commes to passe that it willeth amisse even when that thing is good about which it is exercised inwilling Rom. 3. 12. 7. 14. 2 Cor. 3. 5. Iohn 8. 34. 2 Pet. 2. 19. Rom. 6. 16. CHAPTER XIV Of Actuall Sinne. 1. Thus much of Originall Now followeth Actuall Sinne. 2. ACtuall Sinne is an exorbitancy of mans action or a deviation of it from the Law of God 1 Iohn 3. 4. It flowes from originall Sinne as an act from an habit or as the fault of the person flowes from the fault of nature In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati 3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects and their special wayes whereby they are carried towards their objects yet in respect of that beginning or foundation whence they proceed they are indeed tied knit together Ia. 2. 10. 1 Tim. 6. 9. 4. Actuall Sinnes are diversly distinguished among themselves First in respect of degree One Sinne is greater or lesser then another Ezech. 5. 6. 8. Shee hath changed my judgements more then the Gentâ—…es themselves 8. 15. Thou shalt see yet greater abominations then these Iohn 19. 11. He hath the grearer Sinne whence also punishment is greater or lesser Luke 12. 47. He that knoweth and doth not shall be beaten with many stripes and he that knoweth not and doth shall be beaten with few stripes Mat. 11. 22. 24. 5. But this difference of degrees depends First upon respect of the person by whom it is committed Numb 12. 14.
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
his helpe comming between Heb. 13. 16. To doe good and to distribute forget not 58. But although all acts of Iustice ought to have charity joyned to it yet there are some wherein Iustice doth more shine forth and others wherein charity doth more rule 59. Hence that distinction ariseth whereby some offices are said to belong to Iustice strictly taken and some belonging to charity of which difference and formall distribution we have Christ the author Luke 11. 42. Ye passe by judgment and the love of God 60. Those are the acts of Iustice which have in them the confideration of a debt and equality in respect of others 61. Those are the acts of charity whereby the good of another is respected more then our debt 62. The offices of Iustice are before and of straighter obligation then they which are of charity 63. Hence we are more bound to pay our debts then to give any thing of our own and he that offends another is more bound to seeke reconciliation then he that is offended 64. There is in many things a double respect of Iustice one whereof respects the next end and words of the Law that bindeth which is called Iustice in the most strict sence and the other respects the remote end and reason of the Law which is called equity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. The parts of this Iustice are two one whereof gives to every one his own and it is called distributive Iustice the other restores to every one his own and it may be called emendative Iustice. 66. Distributive Iustice cannot be rightly performed without a right judging of things and persons and a meete comparison of things to things and persons to persons from whence ariseth that proportion which they call geometricall 67. Unto distributive Iustice is opposed acception of persons whereby one is preferred before another in the distribution of good due without just cause 68. Emendative Iustice is either Commutative or Corrective 69. Commutative Iustice is equality of the thing given and received 70. Corrective Iustice presupposeth some Injustice and it is either civill or criminall 71. Civill doth chiefly correct the injustice of the cause 72. Criminall doth chiefly correct the injustice of the person 73. To corrective Iustice pertaineth revenge and restitution 74. Revenge is an act of corrective Iustice whereby punishment is inflicted on him who hath violated Iustice. 75. The end hereof ought to be the amendment or restraint of the offendor quietnesse and admonition to others and so the preserving of Iustice and of the honour of God Deut. 13. 11. 17. 13. 19. 20. 21. 21. That all Israel may heare and feare and doe no such iniquity in the midst of thee 76. Restitution is an act of corrective Iustice whereby another is set againe into the possession of that thing of his own whereof he was unjustly deprived 77. Hence an action binding to restitution must be against Justice strictly taken and not against charity only 78. To this injustice injury is opposed 79. To charity is evill will opposed whether it be formall by a direct intention or virtuall by interpretation 80. Unto this ill will partaines unjust discord which if it break forth into separation especially in those things which pertaine to religion it is properly called Schisme CHAPTER XVII Of the honour of our Neighbour 1. IUstice toward our Neighbour doth either immediatly affect him or by meanes of some action 2. Iustice which doth immediatly affect our Neighbour doth either respect the degree of that condition in which our Neighbour is placed or the condition it selfe absolutly considered 3. As if respects the degree of it it is called honour which is commanded in the fift Commandement which is said to be the first Commandement with promise Eph. 6. 2. Either because it is the first of the second Table or because it is the first Commandement in all the Law that hath a singular and proper promise joyned to it 4. Here society of men among themselves is supposed and established private or oeconomick and publick or politick wherein one ought to serve another being joyned together in mutuall duties of Iustice and charity that they may exercise and shew towards men that religion whereby they worship God 5. Hence that solitary life which certaine Hermites have chosen to themselves as Angelicall and others imbrace for other causes is so farre from perfection that unlesse it be perswaded by some extraordinary reason and that for a time only it is altogether contrary to the law and will of God 6. But because humane society is as a foundation to all other offices of Iustice and charity which are commanded in the second table of the law therefore those transgressions which do directly make to the disturbance confusion and overthrow of this society are more grievous sinnes then the breaches of the severall precepts 7. But although politicall society be established of God as well as Oecoâ—…omicall yet as there is some certain form of this Oeconomicall as also of Ecclesiasticall society prescribed to all people it is not so of politicall but it is left to their liberty that so as they preserve their power whole they may ordaine that society which makes most for the establishing of religion and justice among themselves 8. And this is one reason why there is mention only of parents in the fifth precept because Oeconomicall society only which is plainly naturall should remaine one and the same throughout all ages and nations unto which that also is added that this is the first degree wherein is the fountaine and seminary of all society whence also the authority of all others in superiour power is set forth and mitigated by the name of Father 2. Kings 2. 12. 13. 13 14. Gen. 41. 8. 43. 1. Sam. 24. 12. 1. Tim. 5. 1. 9. Honour is an acknowledgement of that dignity or excellency which is in another with a due testification of it 10. It is called both an acknowledgement and testifying because it consists neither in outward observance only nor in inward only but in both 11. It is said to respect excellency or dignity because we are not affected with reverence but upon the apprehension of some excellency 12. Hence that duty which is due to those who are placed above us in some eminency is commonly and most properly set forth under the name of reverence but by a synecdoche it sets forth every duty wherein the degree of dignity or excellency of another is respected whether that degree be inequall in respect of us or equall Rom. 12. 10. In honour preferring one another 1. Pet. 3. 7. Let men likewise dwell according to the knowledge of God giving honour to the woman as to the weaker vessell according that 1. Pet. 2. 17. Honour all men 13. But it hath the first place among those duties which are due to our neighbour First because it comes neerest to the nature of religion and piety wherewith we worship God
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
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
a cause doth the effect 31. Neither is faith extrinsecally directed toward God by love but in its proper and internal nature it respects God as its object 32. Iustification of Faith doth in no sort depend upon Charity as the Papists will have it but upon the proper object of Faith 33. Where Faith is said to worke by love Gal. 5. 6. It is not because all efficacy of Faith depends upō charity as upon a cause but because Faith doth shew forth and exercise its efficacy in the stirring up of Charity 34. The particle by doth not there shew a formall cause but as it were an instrumentall as when God is said to regenerate us by the word 35. That Faith which is without works is said to be Dead Iames 2. 26. Not because the life of Faith doth flow from workes but because workes are second Acts 〈◊〉 flowing from the life of Faith 36. Faith is said to be perfected by workes Iames 2. 22. Not with an essentiall perfection as the effect is perfected by the cause but by a complemental perfection as the cause is perfected or made actually compleat in the producing of the effect 37. Because the object of Charity is the very goodnesse of God as it is in it selfe but Faith and Hope doe respect God as he is propounded to us to be apprehended therefore that inclination of the mind toward God which belongs to Charity doth more evidently and constantly appeare in weake believers then the speciall acts of Faith or Hope because the goodnesse of God is more manifest in it selfe then the way of apprehending it which is represented to us in this life as it were darkly CHAPTER VIII Of hearing of the Word 1. FRom these vertues of Religiō towards God Faith Hope and Charity there ariseth a double act of Religion which respects that spirituall communion which is exercised betweene God and us Hearing of the word and Prayer 2. The reason or foundation of this distribution is in this that we doe affect God with religious worship when we yeild him due honour whether this be by receiving that which he him selfe propounds to us or by offering that which may be received by him according to his perfection for in both respects we doe that which is immediatly and directly honorable to God 3. The first act of Religion therefore is about those things which are communicated to us from God and the other is about those things which are yeilded to God from us 4. Hearing the word is a religious receiving of the will of God 5. Therefore hearing is here taken for any receiving of the words of God whether they be communicated to us by preaching or by reading or any other way because God is wont to worke in a singular manner and by his own institution in the preaching and hearing of the Word 6. Therefore this word ought not to be taken so strictly that it should either chiefly or necessarily include alwayes the outward sence of hearing but that it may note any percieving of the will of God and chiefly set forth an inward receiving and subjection 7. The receiving of the Word consists of two parts Attention of mind and intention of will 8. Attention is an applying of the understanding to perceive the revealed will of God Acts 16. 14. The Lord opened the heart of Lydia that she might attend to the things which were spoken by Paul It is often called in the Scripture especially in the Old Testament A seeking of the will of God or of God himselfe to set forth that great desire wherewith we should be carried to know Gods Will as to the finding out of some thing which we can by no meanes want Esay 58. 2. Yet they seeke me dayly and delight to know my wayes as a Nation which doth righteousnesse and doth not forsake the judgement of their God they inquire of me the ordinances of Iustice they delight in approching to God 9. In this attention there needeth that providence whereby we may discerne what that is that God willeth Rom. 12. 2. That yee may prove what is that good pleasing and perfect Will of God which when it is perceived we must not deliberate further whether it be good or to be observed or no for the will of God itselfe is the last bound of all religious inquiry Gal. 1. 15. 16. When it pleased GOD to reveale his Sonne in mee I did not consult with flesh and blood 10. Intention is an applying of our will to a religious observance of the will of God already perceived Psal. 119. 106. I have sworn and will performe it that I will keepe thy righteous judgement 11. The purpose of the intention ought to be so strong and firme that without all exception we be ready to observe whatsoever God will command Ier. 42. 5 6. The Lord be a true and faithfull witnesse betweene us if we doe not even according to all things for the which the Lord thy God shall send thee to us whether it be good or whether it be evill we will obey the voyce of the Lord our God 12. In respect of this intention the Law of God it selfe is said to be in the heart of a believer Psal. 40. 9. 119. 11. Ier. 31. 33. Heb. 8. 10. 13. This hearing that it may be right ought to be from religious observance bringing subjection of the inward acts and inclinations of the mind Romans 6. 17. From the heart yee obeyed that forme of doctrine to which yee were delivered 14. But that it may be truly religious It is requisite first that it arise from Faith whereby we believe that to be the word of truth which God reveales unto us and also are accordingly affected toward it Hebr. 4. 2. The word being heard did not profit them not being mingled with Faith in them that heard it Luc. 24. 32. Did not our hearts burne in us whilest he spake to us 15. By this Faith we cleave to the word Psa. 119. 31. And the word it selfe cleaves unto and is ingrafted in us unto salvation Iames 1. 21. That ingrafted word 16. Secondly the same hearing must flow from that hope whereby we doe embrace that which God hath promised as the word of life also expecting life by it Deut. 32. 47. Iohn 5. 39. It is your life yee looke in them to finde eternall life 17. By this hope it comes to passe that the faithfull bring forth fruit with patience Luc. 8. 15. 18. In like manner it must have love joyned with it whereby we cleave to the same word or to God revealing himselfe to us in that word as simply good Psa. 119. 97. How doe I love thy Law 1 Thess. 2. 10. They received not the love of the truth that they might be saved 19. In respect of this love the Word of God doth dwell plentifully in the faithfull Colossians 3. 16. So as they are also transformed into the forme and fashion of it Romans 6. 17. 20. Such an
whence also it is called religion or piety not only by prophane authors but sometime also in the Scriptures 1. Tim. 5. 4. Let him learne first to shew piety to his owne family c. Secondly because it is the bond and foundation of all other justice which is to be performed to our neighbour for by vertue of this duty of those degrees which it doth respect men lead a quiet and peaceable life with all piety and honesty 1. Tim. 2. 2. which doth also seeme to be the proper reason of that promise which is adjoyned to this fifth precept that thou mayest prolong thy dayes upon earth because without this mutuall observance of superiours and inferiours among themselves it could not be expected that the life of man should abide in its state 14. Honour as it respects the knowledge and opinion of others of him that is to be honoured is called fame Eccles. 7. 1. or a good name Phil. 4. 8. 15. Hence honour as it is the externall good of a man doth not really differ from fame but only in reason 16. That office of honouring which we owe to all is to preserve that state of dignity which they have without being hurt 17. Unto this office those vices are opposed whereby the fame of our neighbour is hurt 18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished 1. Cor. 4. 13. Being defamed we pray 2. Cor. 6. 8. By honour and dishonour by evill report and good report 19. We may diminish it either with our selves conceiving ill of him without just cause which is called rash judgement Mat. 7. 1. 1. Cor. 4. 3. or with others also 20. The good name of our neighbour is diminished with others by words deeds gestures or other signes 21. This also is done sometime directly and formally with an intention to hurt and sometime virtually and indirectly or of the nature of the thing or by circumstances adjoyned 22. When the fame of another is hurt by imputation of an evill of the fault or of punishment if it be in his presence it is called either a reproach or derision or a slander if it be in his absence it is called detraction 23. Detraction is directly exercised about the evill of our neighbour foure wayes 1. When a fault is falsly layd upon him 2. When a secret fault is discovered without a just cause 3. When a true crime is too much beaten upon 4. When the deed is not disallowed but the intention is blamed 24. It is indirectly exercised about the good of our neighbour foure wayes also 1. Denying that good which is to be given to our neighbour 2. Hiding it 3. Lessening it 4. By praising it coldly 25. The former wayes are contained in his verse Imponens augens manifestans in mala vertens 26. The latter in this verse Qui negat aut minuit tacuit lau dat que remisse 27. The good name of our neighbour is restored by retracting or desiring pardon or sometime also by recompensing of it 28. The duties of hâ—…our belong some to unequals some to equals 29. Among unequals it belongs to superiours to excell in well deserving but to inferiours to reverence and give thanks 30. Inequality is either in some simple quality or in authority and power 31. Inequality in a simple quality is either in respect of age or in respect of gifts 32. They that are above others in age ought to go before them in grave example Tit. 2. 4. That old women teach the yonger women to be sober 33. They that excell in gifts ought readily to impart the same to the profit of others Rom. 1. 14. I am a debter both to the Grecians and Barbarians to the wise and the unwise 34. They that are above others in power are those who have right to governe others whence also power is wont to be called jurisdiction whose duty it is to administer justice and charity toward others in a certaine eminent way according to that power which they have committed to them Iob 29. 14. 1â—… I put on justice and my judgement covered me as a robe and as a Diadem I was as eyes to the blinde and as feet to the lame Col. 4. 1. Masters do that which is right and equall to your servants 35. This justice is administred in charity by protecting and ruling 36. Protection is an application of power to defend others from evill Isay 32. 2. And a man shall be as an hiding place from the winde and a covert from the tempest c. Whereunto also pertaines that providence whereby they provide necessary things for them 1. Tim. 5. 8. 37. Ruling is an application of power to further others in good Romans 13. 4. He is the minister of God for thy good 1. Tim. 2. 2. That we may leade a peaceable and quiet life in all godlinesse and honesty 38. This ruling is exercised in directing and rewarding 39. Direction is a propounding of that which is right and good that it may be observed Ephes. 6. 4. Fathers bring up your children in the nurture and admonition of the Lord. 40. Unto this direction pertaines the making and promulgating of good lawes in whatsoever society of men it be 41. Rewarding is a recompencing of that obedience which is performed or denied to direction 1. Pet. 2. 14. both to take vengeance on the wicked and for the praise of them that do well So Rom. 13. 42. Here distributive and emendative justice doth most shine forth for although the justice in other men is the same with that which is exercised in those superiour yet it doth most shine forth if it be administred with a fit power 43. Hence the right of revenging doth not properly belong to others then those that have super-eminent power Rom. 13. 4. 1. Pet. 2. 14. by whom when it is rightly exercised it is not the revenge of men but of God 2. Chro. 19. 6. Take heed what you do for ye judge not for men but for the Lord who will be with you in the judgement 44. They that are in higher power ought to provide for the commodities of them over whom they are set in respect of their soules that they may have meanes of salvation Ephes. 6. 4. In respect of their bodies that they may have food raiment and fit dwelling 45. And these are either private persons or publick 46. Private are the husband in respect of the wife parents in respect of children and master in respect of servants where the power of the husband is moderated with a certaine equality the power of the master is meerely commanding but the paternall power is as it were mixt 47. They that are in publick authority are either ministers or magistrates 48. But there is this difference betweene magistrates and ministers of the Church 1. Magistracy of this rather then of the other kinde is an ordinance from man but the ordinance of ministers is from God which