16. But his wel-pleasednesse is in those good things which are communicated by him to us but our wel-pleasednesse is in that goodnesse and Divine perfection which in no sort depends upon us 13. Love of good will is that affection whereby we yield our selves wholy to God and we wil and endeavour that all things be given to him which pertaine to his glory Revel 4. 10 11. They fell downe and cast their crownes before the throne saying Thou art worthy O Lord to receive glory and honour and power 1 Cor. 10. 31. Doe all to the glory of God 14. God in bearing us good will doth make us good by conferring that good which he willeth but we cannot properly bestow any good upon him but only acknowledge with the heart publish by words and declare in some measure by deeds that goodnesse which he hath 15. That mutuall Charity which is between God and the faithfull hath in it selfe some respect of friendship Iohn 15. 15. I have called you friends because I have made knowen all things which I have heard from my Father 16. In this friendship although there is not found that equality which is among men that are friends yet that equality which is possible doth appeare in a certaine inward communion which is exercised betweene God and the faithfull in which respect God is said to reveale his secrets to the faithfull Psalm 25 14. Iohn 15. 15. And to be as it were familiarly conversant with them Revel 3. 26. If any shall heare my voyce and shall open the doore I will goe in to him and sup with him and hee with me Iohn 14. 23. If any love me hee will keepe my Word And my Father will love him and we will come to him and dwell with him 17. Charity doth implicitly containe in it the keeping and fulfilling of all the Commandements of God Rom. l 13. 10. 1 Iohn 2 5. and 3. 18. For he cannot truly love God who doth not study to please him in all things and to be like him 1 Iohn 4. 17. Herein is our Charity made perfect that as he is such also are we 18. The manner of our Charity towards God is that it becaried to him as to that which is simply the highest good and end so that neither God nor the love of God is principally and lastly to be referred to any thing else because such love should be mercenary Iohn 6. 26. Ye seeke me because yee ate of the loaves and were filled 19. Yet wee may love God as our reward Genesis 15. 2. And with respect of other good things as of a reward Gen. 17. 2. 20. The degree of Charity towards God ought to be the highest first in respect of the object or as they say objectively that is willing a greater good to him then to any 2. In regard of esteeme or as some speake appretiatively that is preferring him and his will before all other things even our own life Matt. 10. 37. Luc. 14. 26. So that we rather choose to die then to transgresse even the least of his Commandements 3. Intensively that is in respect of the vehement indeavour in the application of all the faculties to the loving of God Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart and with all thy mind and with all thy strength 21. According to this description of Charity it is rightly said of some Divines that God is only to be loved that is simply by it selfe and according to all the parts of Charity namely with affection of good will desire of Union and wel-pleasednesse of enjoying in the highest degree although our neighbour also is to be beloved in a certaine respect for another thing in part and in a lower degree 22. To this Charity is opposed that feare which hath torment by the presence of God and feare of punishment to be in-flicted by him 1 Iohn 4. 18. Perfect love casteth out feare because feare hath torment 23. Hence Charity being perfected casteth out feare Ibid. Because that feare is an horror arising from the apprehension of evill by reason of the presence of God and so is opposed to Charity which is caried unto God as unto that which is absolutly good 24. Secondly there is opposed to it an enstranging from God which is called by some hatred of abomination Psalm 14. 3. Iohn 3. 20. They are all gone out of the way He hates the light for as Charity consists in affection of union so this enstranging is in disjunction But that hatred of God is most contrary to the love of God which is called hatred of enmity Iohn 13. 23 24 25. They have hated both me and my Father For as the love of Charity is in good will so this enmity against God is in that that ungodly men doe desire and will ill to him if it might be that he were not or at least that he were not such an one as he is 25. For although if God be apprehended so as he is in himselfe he cannot be the object of hatred yet as he is apprehended as one that taketh vengeance on sinners so far forth he is often hated of the same sinners because in that respect he is most contrary to them Ioh. 3. 20. Whosoever evill doth hateth the light neither commeth to the light least his deeds be reproved For as the love of God is in the godly the cause that they hate impiety contrary to God so the love of iniquity in the ungodly causeth that they hate God as contrary to their iniquity 26. But the degrees by which men ascend to this height of ungodlinesse are these 1. Sinners love themselves inordinatly 2. They will that which pleaseth themselves although it be contrary to the Law of God 3. They hate the Law because it is contrary to this desire 4. They hate God himselfe who is the giver and author of such a Law 27. The love of this world also is opposed to the Charity towards God 1 Iohn 2. 15. Because this world agreeth not with God his will There Verse 16. If any love the world the love of the Father is not in him Because whatsoever is in the world is not of the Father 28. For as the perfection of Charity is in this that the mind doth rest in God so it must needs be against Charity that the minde doth rest in that which is contrary to God 29. Charity is no more the forme of other vertues then any vertue commanding or ordering the acts of another is the forme of it but because those acts which in their nature doe not respect God are referred to him by Charity and in him such acts are perfected therefore by a metaphor it is not amisse called the forme of those acts and of the vertues also from which they come 30. But Charity cannot be the intrinse call forme of Faith because in its nature it followes Faith as an effect followes the cause it doth not goe before as
of evill are equally extended 2. This propagation of Sinne consists of two parts Namely Imputation and reall communication 3. By imputation the same singular act of disobedience which was Adams is also become ours 4. By reall communication the same singular sin is not derived to us but the same in kind or of the same reason and nature 5. Originall sin seeing it is formally a privation of originall righteousnesse and this privation doth follow the first sin as a punishment hence it hath the respect of a punishment in order of nature before it hath the respect of a sinne As by the Iustice of God that originall righteousnesse is denied so far forth it is a punishment As it ought to be in us and yet through mans fault in wanting so far forth it is a sin 6. Therefore this privation is derived from Adam by way of desert as it is a punishment and by way of a reall efficient as it hath the respect of a sin joyned to it for in that that any is borne a son of Adam he is made worthy to be endowed with righteousnesse when therefore he ought to have it and hath it not that want to him is sin 7. Together with this privation there is also derived an unaptnes and a certaine perversnesse of all the bodily faculties which in their manner are opposite to that rectitude that is approved of God 8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed there followes in them all such a defect whereby it comes to passe that when they are carried to any morall thing that very inclination is morally evill 9. Of these ariseth every actuall Sinne for the mind being blind by the privation of light dotheasily admit any errors And the will being now turned from God doth burne with love of it selfe and evill desires without God 10. From Sinne thus propagated there followes also a propagation of death both begun consummate as well touching sence as touching losse as well corporall as spirituall to all the posterity of Adam 11. Through this apostasie of mankind it comes to passe that our Faith whereby now wee believe in God is not simply for life but for salvation For it is not sufficient for man being fallen that God doe simply give him life but it is also required that he would give it man being dead in Sinne Eph. 2. 1. And this was one difference betweene the question of the rich young man Matth. 19. 16. What good shall I doe that I may have eternall life and that of the Iaylor Acts 16. 30. What must I doe to be saved CHAPTER XVIII Of the Person of Christ the Mediator After the Fall of Man it followes that wee see his restoring 1. THe restoring of man is the lifting him up from an estate of sinne and death unto an estate of grace and life 2. The cause of this restoring was the mercifull purpose of God Eph. 1. 9. According to his free good will which hee had purposed in himselfe For there was nothing in man which could confer any force to procure this restoring but rather much which made to the contrary as sin in which there was an enmity against God which in that respect doth commend this love of God towards us Rom. 5. 8. But God commends his love towards us in that when we were yet sinners Christ died for us 3. There are two parts of this restoring Redemption and the application thereof That is as it were the first act of this restoring this as it were the second act That is as it were the matter this as it were the forme of our salvation That is as it were the Sufficiency this the very Efficiency 4. These parts are altogether of one and the same latitude For the end of redemption is the application of it and the prime reason rule and measure of application is that same gracious Will of God which was the cause of Redemption it selfe Eph. 1. 9. 10. He hath made knowne to us the mystery of his will according to his free good will which he had foreordained in himselfe that in the full dispensation of those times before ordained he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one for whom it was in Gods intendment obtained according to that of Christ. Iohn 6. 37. Whatsoever the Father giveth me shall come unto me 6. Redemption is the bringing of man into freedome from the bondage of sinne and the devill by the payment of an equall price 1. Pet. 1. 18. Yee know that yee were not redeemed by corruptible things as silver and gold but with precious blood 1. Cor. 6. 20. Yee are bought with a price and 7. 23. Yee are bought with a price 7. For this freedome was not primarily effected by power nor by prayers although these also had their force in perfecting this businesse but by the payment of a just price 8. This price seeing it could not be paid by man the helpe of a Mediator was necessary who should come betweene God and man making a perfect reconciliation betweene them 1. Tim. 2. 5. Acts 20. 28. The Church of God which he hath purchased by his own blood 1. Tim. 2. 6. The man Christ Iesus who gave himselfe a price of our redemption 9. Now such a Mediator is not given for one age onely but for yesterday to day and for ever Hebr. 13. 8. Iesus Christ yesterday to day and is the same for ever Revel 13. 8. The Lambe slaine from the foundation of the World Although he was only manifest in the fulnesse of time Col. 1. 27. Tit. 1. 2. 1. Pet. 1. 20. For this Meditation was equally necessary in all ages Also is was sufficient and effectuall from the beginning by vertue of Gods decree promise and acceâ—…tation 10. This Mâ—…iator is only Iesus Christ. Acts 4. 12. Neither is there salvation in any other for among men there is given no other name under Heaven by which wee must be saved 11. In Christ two things are to be considered 1. The fitnesse which he had to performe the worke of redemption 2. The parts of the redemption it selfe 12. His fitnesse consists of two parts The first is his person the second is the office imposed upon his person 13. In the person of Christ the Mediator two things are to be observed the distinction of the two natures and the personall union of them 14. The distinct natures are the Divine nature as it is the second person of the Deity and the humane in all things like to our natures excepting sinne and the manner of subsisting Matt. 1. 23. Emanuel God with us Iohn 1. 14. That word was made flesh c. The distinction it selfe betweene those two natures remaines because they remaine absolutely the same which they were before as well touching their essence as all their essentiall properties Hence neither the Deity in Christ with the humanity nor
testimony of that publick calling whereby he was ordained and sent to be a master and teacher of Israel 28. It was also to teach that that knowledge and wisedome wherewith Christ was endued was not gotten by progresse of time but conferred or infused of God from the beginning 29. The effect of this subjection was his labouring with his hands that is an enduring of that curse of ours whereby it comes to passe that we eat our bread with that labour in the sweat of the face 30. His publique life is that whereby he openly manifested himselfe to be the Messias In this life there was 1. The enterance 2. The progresse 3. The conclusion 31. Unto the entrance pertaines his Baptisme and Tentation 32. The Baptisme of Christ was his publick inauguration to the publick performance of his office therefore in it the three offices of Christ are affirmed and confirmed 33. They are affirmed by the testimony of the father publickely pronouncing that Iesus Christ is his Sonne and so that he appointed a king by him even that King in whom he is well pleased that is a chiefe Priest who by his intetcession should take away the sins of the World and a chiefe Prophet Mat. 3. 17. 17. 3. This is my Sonne in whom I am well pleased heare him 34. The same offices are confirmed by signes namely by opening of Heaven descending of the holy Spirit under the bodily shape of a Dove resting upon Christ and an audible voyce sent downe from Heaven whereby the testimony of the Father was signified 35. They were also confirmed by the testimony of Iohn who was appointed for a witnesse preacher and forerunner of Christ and being certified of Christ partly by the revelation of the Spirit partly by those signes before mentioned he did testifie of him before others 36. Moreover by the Baptisme of Christ our Baptisme was confirmed and sanctified and withall the person is declared to whom Baptisme doth so adhere that all the force of it is to be sought for in him 37. Christ was tempted that he might shew that he was much stronger then the first Adam and that he could also overcome tentations and also helpe us with a fellow-feeling 38. The progresse of his publicke life was in poverty and labour 39. The poverty of Christ was without a singular vow and without beggery 40. The labour of Christ was in travailing through divers Countries in watchings and in greatest intention of all his strength to doe good 41. 2. This publique life of Christ was performed in preaching and working miracles unto the preaching of Christ was alwayes joyned in respect of himselfe grace and authority In respect of others either opening or hardening of heart 42. The object of hâ—…s preaching was properly the Gospell or Kingdome of Heaven Marc. 1. 14. Preaching the Gospell of the Kingdome of God 43. The end of his miracles was 1. To demonstrate the person of Christ. 2. To confirme his doctrine 3. To signifie his spirituall operations 44. Christ wrought miracles in the Angels in men in brute Creatures in things without life In Heaven in Earth in the Aire and in the Sea in things corporeall and spirituall that he might shew his universall and Divine power to be of equall force in every kind of thing 45. The conclusion of the life of Christ was in the very preparation to death 46. His preparation to death was in his instructing his Disciples and conforting them 47. This instruction and consolation was partly exercised in his transfiguration Luc. 9. 31. Moses and 〈◊〉 appearing in glory did tell of his departure And by those Sacraments which looke to the death of Christ by a certaine speciall respect namely the passeover and supper of the Lord partly in example Iohn 13. 15. I have given you example that as I have done to you so also should ye doe partly in his last Sermon Iohn 14. 15. 16. and partly in his prayer Iohn 17. CHAPTER XXII Of the Death of Christ. 1. THe Death of Christ is the last act of his humiliation whereby he did undergoe extreme horrible and greatest paines for the sins of men 2. It was an act of Christ and not a meere suffering because he did of purpose dispose himselfe to undergoe and sustaine it Iohn 10. 11. I am that good shepheard the good shepheard layes downe his life for his sheepe Verse 11. No man taketh it from me but I lay it downe by my selfe by the same reason also it was voluntary not compelled And out of power not out of infirmity only out of obedience to his Father and love to us not out of his owne guilt or desert unto satisfaction by overcomming not to perdition by yeelding 3. It did containe greatest punishments because it did equall all that misery which the sinnes of men did deserve Hence is that plenty of words phrases by which this death is set forth in Scriptures For it is not simply called a death but also a cutting off a casting away a treading under feet a curse an heaping up of sorrowes and such like Isay. 53. Psal. 22. 4. But it did so conraine these punishments that the continuance of them and holding under and such like circumstances which accompany the punishments of the sins of all the damned were removed from this death Acts 2. 24. It could not be that he could be held under by death The reason is first because such circumstances as these are not of the essence of the punishment it selfe but adjuncts following and accompanying that punishment in those who cannot so suffer punishment that by suffering they should satisfie Secondly because there was in Christ both worthinesse and power to overcome as it were by this meanes the punishment imposed 1 Cor. 15. 54. 57. Death is swallowed up in victory Thankes be given to God who hath given us victory by our Lord Iesus Christ. 5. But because there was in this death the consummation of all humiliation whereof that also was the far greatest part hence often in Scriptures by a Synechdoche of the member the death itselfe of Christ is put for all that satisfaction which is contained in his whole humiliation 6. These limitations being had this death of Christ was the same in kind and proportion with that death which in justice was due to the sins of men representing the very same degrees members and kinds 7. The beginning of the spirituall death of Christ in matter of losse was the loosing of that joy and delight which the enjoyment of God and fulnesse of grace was wont to bring But he did loose this spirituall joy not as touching the principle and habit of it but as to the act and sence of it 8. The beginning of spirituall death in matter of sence was the tasting of the wrath of God and a certaine subjection to the power of darknesse But that wrath of God was most properly that Cup which was given to Christ to be Drunke Mat. 26.
wrath and to make his power knowne he suffered with much long suffering the vessells of wrath prepared to destruction And to make knowne the riches of his glory towards the vessels of mercy which he hath prepared unto glory 1. Thess. 5. 9. God hath not appointed us to wrath but to obtaine mercy 4. It is called destination because it is a certaine determination of the order of meanes unto the end But because God had determined this order with himselfe before any actuall existence of things therefore it is not simply called destination but predestination 5. It is called a decree because it containes a definite sentence to be executed by certaine counsell In the same sence also it is called a purpose and counsell because it propounds an end to be attained unto as it were with an advised deliberation 6. Hence predestination hath greatest wisdome freedome firmenesse and immutability joyned with it because these are found in all the decrees of God 7. Therefore the reason of Predestination is unmoveable and indissoluble 2 Tim. 2. 19. The foundation of God standeth sure having this seale The Lord knoweth who are his And under that respect the number of the predestinated not only the formall number or number numbering as they speake that is how many men at length shall be saved and how many not but also the materiall number or number numbred that is who those severall men are is certaine with God not only by certainty of foreknowledge but also by certainty of order of meanes Luc. 10. 20. Rejoyce that your names are written in the Heavens 8. For Predestination doth not necessarily presuppose either its limit or object as existing but it maketh it to exist so that by force of predestination it is ordered that it should be 1 Pet. 1. 20. Of Christ foreknowne before the foundations of the world were laid 9. Hence also it depends upon no cause reason or outward condition but it doth purely proceed from the will of him that predestinateth Mat. 11. 26. Even so Father because it pleased thee Rom. 9. 16. 18. It is not of him that willeth nor of him that runneth but of God that sheweth mercy he hath mercy on whom he will and whom he will he hardeneth 10. Hence it is neither necessary nor agreeable to the Scriptures either to appoint any fore required quality in man as it were the formall object of Predestination or so to assigne any certaine condition of man that the rest should be excluded for it is sufficient to understand that men are the object of this decree so that the difference of the decree doth not depend upon man butthat differēce which is found in men doth follow upon the decree 11. In order of intention there is no fore-knowledge fore-required or ought to be presupposed unto the decree of Predestination besides that simple intelligence which is of all possible things because it depends not upon any reason or eternall condition but doth purely proceed from the will of him that doth predestinate Eph. 1. 5. 9. He hath predestinated us according to the good pleasure of his owne will According to his free good will which he had purposed in himselfe 12. It is properly an act of Gods Will whereby it is exercised about a certaine object which it determines to bring to a certaine end by certaine meanes Eph. 1. 11. We were chosen when we were predestinated according to the purpose of him that worketh all things according to the pleasure of his own will 13. This decree as it doth exist in the mind of God presupposing an act of the will is called fore knowledge whence it comes to passe that fore-knowledge signifies as much sometime as Predestination but lesse properly Romans 11. 2. Hee hath not cast away his people whom hee fore-knew 14. There is only one act of will in God properly because all things in him are together and nothing before or after and so there is only one decree about the end and meanes but after our manner of conceiving God in order of intention doth will the end before the meanes Rom. 8. 30. Whom he hath predestinated those he called although in order of execution he willeth the meanes first before their direction to the end 2 Thess. 2. 13. He hath chosen us to salvation through sanctification and faith 15. Some things are the meanes and the end and the causes also of other meanes Iohn 6. 37. Whatsoever the Father giveth me shall come to me and him that commeth to me I will in no wise cast away yet they are not causes of the act it selfe of Predestination nor of all the effects of it 16. There are some meanes which of their own nature are ordered to the end of Predestination of which sort are all those things which pertaine to the grace revealed in the Gospell but other things in a certaine outward respect are subjected to this order such as are naturall good or evill things which above or beyond their nature through the over-ruling direction of grace doe worke together to our salvation 17. Of Predestination there are two kindes Election and Reprobation 18. Election is the predestination of some certaine men that the glorious grace of God may be manifested in them Eph. 1. 4. 5. 6. He hath chosen us he hath predestinated us to the praise of his glorious grace 19. Election is an act of the will which in God is only one and simple yet after our manner of conceiving it sets forth by Synecdoche by divers acts 20. The first act of election then is to will the glory of his grace in the salvation of some men 2 Thessa. 2. 13. God hath chosed us from the beginning unto salvation 21. The second act is to appoint some certaine men who shal be made partakers of this salvation 2. Tim. 2. 19. The Lord knoweth who are his 22. But the proper reason of election is in this second act which act containes these three things in the conceaving of it 1. Love Rom. 9. 13. 2. Love with respect to a supernaturall and chiefe good Ier. 31. 3. Eph. 5. 25. 3. Love with a separating from others in which comparative manner there is contained a certaine virtuall intention of love Rom. 9. 13. Iohn 17. 6. 1. Cor. 1. 27. 28. 23. The third act of election is a purpose or intention of preparing and directing those meanes by which men elected are certainely lead through to salvation as to an end But these meanes are properly redemption and application of redemption Ionh 6. 37. 2 Thess. 2. 13. 24. This third act in a speciall respect is called predestination which is sometime in the Scriptures distinguished from election even as it respects the elect above Rom. 8. 29. Eph. 1. 4. 5. Whom he did foreknow those he also predestinated As he hath chosen us Who hath predestinated us Although otherwise by a synecdoche it is used in the same sence with election 25. Hence Predestination is sometime said to be
according to his purpose Eph. 1. 11. And his purpose according to election Rom. 9. 11. And election also according to purpose the counsell and good pleasure of the Will of God Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God wherebyGod doth most certainly know the heires of eternall life whence also election it selfe is called knowledge or fore-knowledge Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved and the good things appointed for them as if all were written in Gods Booke therefore it is called the booke of Life Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered that is of Christ and of those who are Christ as there was one Creation of all mankind yet as a certaine distinction may be conceived according to reason Christ was first elected as the Head and then some men as members in him Eph. 1. 4. 28. Yet Christ is not the meritorious or impulsive cause in respect of the election of men it selfe although it hath the reason of a cause in respect of all the effects of election which follow the sending of Christ himselfe 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect and meanes ordained to the salvation of man as the end as this salvation is the action of God Iohn 17. 6. Thine they were and thou gavest them me Yet as this salvation is our good Christ is not the effect but the cause of it So it may be rightly said in respect of the first act of election that Christ the redeemer was the effect and subordinate meanes but in the third act of election he is to be considered as a cause Eph. 1. 3. He hath blessed us with all spirituall blessings in the Heavens in Christ. 30. Reprobation is the predestinating of some certaine men that the glory of Gods Iustice might be manifested in them Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation as before in election 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation is not properly the destruction of the Creature but the Iustice of God which shines forth in deformed destruction 33. Hence is the first difference in reason betweene election and reprobation for in election not only the glorious grace of God hath the respect of an end but also the salvation of men themselves but in reprobation damnation in it selfe hath not the respect of an end or of good 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest Iude 4. 35. That act cannot properly be called election because it is not out of love neither doth it bring the bestowing of any good but the privation of it Therefore it is properly called reprobation because it doth reject or remove those about whom it is exercised from that love wherewith the elect are appointed to salvation As therefore in election there is love with discerning so in reprobation there is seene the deniall of love with putting a difference 36. But because this negative setting apart which is found in reprobation doth depend upon that setting apart which is in election hence the remote end of reprobation is the glory of that grace which is manifested in election Rom. 9. 22. 23. He suffered the vessels of wrath that he might make known the riches of his glory toward the vessels of mercy 37. Because of this setting apart whereby God will not communicate blessednesse upon some persons he is therefore said to hate them Rom. 9. 13. This hatred is called negative or privative because it denies election but it includes a positive act whereby God would that some should be deprived of life eternall 38. Neverthelesse in this is the second difference of reason between election and reprobation that thâ—… love of election doth bestow the good on the Creatuâ—… immediatly but the hatred of reprobation doth only deny good doth not bring or inflict evill but the desert of the Creature comming between 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate 40. The most proper meanes of this kind are permission of sin and living in sin Rom. 9. 18. â—…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation that election is the cause not only of salvation but also of all those things which have the consideration of a cause unto salvation but reprobation is not properly a cause either of damnation or of sin which deserves damnation 〈◊〉 an anâ—…ecedent only 42. Hence also followes a fourth disparity that the very meanes have not alwayes among themselves the respect of a cause and effect for the permission of sin is not the cause of forsaking hardning punishing but sin it selfe CHAPTER XXVI Of â—…lling Hitherto of Application The parts of it follow 1. THE parts of Application are two Union with Christ and communion of the benefits that flow from that Union Phil. 3. 9. That I may be found in him having the righteousnesse that is by the Faith of Christ. 2. This Unionâ—… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him 1 Iohn 5. 12. He that hath the Sâ—…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him and he in him 3. This Union is wrought by calling 4. For Calling is a gathering of men together to Christ that they may be united with him 1 Pet. 2. 4. 5. To whom comming Eph. 4. 12. For the gathering together of the Saints for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father 1 Thess. 1. 1. 2. 1. 1. To the Church which is in GOD the Father and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption Eph. 1. 7. 8. 9. In whom we have redemption c. After he made known unto us the mystery of his will and it is that first thing which doth make a man actually elected himselfe that is the first act of election which is shewed forth and exercised in man himselfe whence also it is that Calling and election are sometime taken in the Scriptures in the same sence 1 Cor. 1. 26. 27. 28. Yee see your Calling God hath chosen foolish things and weake things 6. Hence the Calling of men doth not in any sort depend upon the dignity honesty industry or any indeavour of the called but upon election and predestination of God only Acts 2. 47. The Lord did ad to the Church such as should
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
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
this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.
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
the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
God and the Father is this to visit the fatherlesse and widdowes in affliction 1. Iohn 4. 20. 21. If any one say I love God and hate his bzother he is a lyar This Commandement have wee from God that he that loveth God love his brother also 11. Hence finally religion is best proved and tried by Iustice according to the frequent use of the Scripture which argument notwithstanding doth serve much more certainly for negation then affirmation if it be understood of the outward workes offices of Iustice because such workes of Iustice may be sometime present where true religion is wanting but if true religion be present they cannot be wholly absent 12. By the same reason also unjust workes doe more argue a man to be ungodly then those which are just doe argue a godly man whence the workes of the flesh are said to be manifest Gal. 5. 19. Which is not affirmed of the fruits of the spirit Verse 12. 13. The order of this charity is this that God is first and chiefly to be loved by charity and so is as it were the formall reason of this charity toward our neighbour next after God we are bound to love our selves namely with that charity which respects true blessednesse for loving God himselfe with love of union we love our selves immediatly with that chiefe charity which respects our spirituall blessednesse but we ought to love others whom we would have partakers of the same good with us secondarily as it were moreover others may be deprived of this blessednesse without our fault but we our selves cannot therefore we are more bound to will and seeke it for our selves then for others 14. Hence it is that the love of our selves hath the force of a rule or measure unto the love of others Thou shalt love thy neighbour as thy selfe 15. Hence it is never lawfull to commit any sin for anothers sake although our offence may seeme small and to be a chiefe good which wee should seeke to another for he that wittingly and willingly sinneth hateth his own soule Prov. 8. 36. 29. 24. He that sinneth against me offereth violence to his own soule He that partaketh with a thiefe hateth himselfe and he that hearing cursing declareth it not 16. Among other men none indeed ought wholy to be removed from the embracing of our charity who is capable of blessednesse for if we love God above all things no enmities will so far prevaile with us but we may love our very enemies for God Mat. 5. 39. Rom. 12. 17. 1. Thess. 5. 15. 1. Pet. 3. 9. 17. But among men those are more to be loved then others that come neerer to God and in God to our selves Galatians 6. 10. Let us doe good to all but especially to the houshold of Faith 18. But because they that believe are more neere both to God and to us also spiritually then those who doe not as yet believe therefore also are they more to bee beloved 19. Yet this is so to be understood that it be referred to the time present and the immediat affection for we may will the same good to some other as much or more in time to come the grace of God and faith comming between in which sence that affection of the Apostle concerning the Israelites is to be taken Rom. 9. 3. 20. If among those that are to be beloved there be no apparent disparity neither in respect of God nor in respect of us then they are equally to be beloved 21. But if any apparent disparity appeare either in their neerenesse to God or to our selves then he who exceeds in any neerenesse is more to be beloved that is when we cannot exercise the act of our love alike toward all we are more bound to place our love on those whom God hath by some speciall neerenesse or communion commended to us then on others Therefore although we ought equally to will the salvation of others yet the exercise and care of this will is chiefly due to those that are neere joyned to us in some speciall respect as a Souldier although he ought to wish well to all his fellow Souldiers yet he is bound to take most care of those who are of the same band and are next adâ—…oyned in the same Ranke This appeares in that example of Paul who did more servently desire the conversion of the Israelites then of other Nations of which affection he gives this one reason because they were his brethren and and kindred according to the flesh Rom. 9. 3. 22. Yet in this prerogative of charity we must wish to those that are neere unto us rather those good things which pertaine to that conjunction whereby they come neere unto us as spirituall good things to those who are most spiritually joyned to us and naturall good things to those with whom we have a naturall neerenesse not that those kind of good things are in our desires to be separated one from another but because the very kind of conjunction is as it were a bek from God whereby he stirs us up to bestow our paines chiefly in this or that kind 23. Hence it followes first That kindred in bloud Caeteris paribus other things answerable are more to be beloved then strangers in those things which pertaine to the good things of this life and among those that are neere in blood those that are the neerest to be most loved 24. Secondly that some speciall friend is more to be beloved then an ordinary kinsman in bloud at least in those things which pertaine to the common duties of this life because friendship may be such that it may make a neerer conjunction then consanguinity it selfe considered by it selfe Prov. 18. 24. For a friend is neerer then a brother 25. Thirdly that parents are to be loved more then any friend because the neernesse of parents is greater then of friends as touching the communicating of those things which are most intimate to us 1. Tim. 5. 4. If any widow have children or nephewes let them learne first to shew piety towards their own house and to recompence their parents for this is honest and acceptable in the sight of God 26. Fourthly that parents are more to be beloved then children in those good things which ought to redound from the effect to the cause as Honour Esteeme Reverence Thankfulnesse and the like But that children are more to be loved then parents in those things which are derived from the cause to the effect of which kind are Maintenance Promotion Providence and the like 27. Fifthly that husbâ—…s and wifes are to be loved more then parents or children in those things which pertaine to society and union of this life for that is the greatest neerenesse whereof it is said they shall be one flesh Gen. 2. 24. Matthew 19. 5. Therefore shall a man leave his Father and Mother and shall cleave to his Wife and they shall be one flesh 28. Sixtly that they that have deserved well of
us are more to be beloved then others and among thosesuch as have communicated spirituall good things to us are most to be beloved let him that is taught in the word communicate to him that taught him all good things Gal. 6. 6. 29. Seventhly that a community or whole society is more to be beloved then any nember of it because the conjunction of a part with the whole is greater then with another part and therefore that a prince whose life and safety is necessary or most profitable for the common good is more to be beloved then any or divers of the common people nay more then our selves in temporall things 2. Sam. 21. 17. Thou shalt goe no more with us to battell least thou quench the light of Israel Lament 4. 20. 30. There be two Acts of charity toward our neighbour Prayer for his good and working of it Mat. 5. 44. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you 31. This Prayer as it respects the honour of God pertaines to religion in the first Table but as it respects the good of our neighbour it pertaines to Iustice and Charity toward our neighbour in the second Table 32. We must pray for all those good things which religion commands us to wish to him whether they be spirituall or corporall 33. In this praying is included not only petition but also giving of thankes whereby we praise God for the good things which he hath bestowed on our neighbours Romans 1. 8 9 10. 34. To his praying is opposed that imprecation which tends to the hurt of our neighbour which is called cursing Mat. 5. 44. 35. Working of good toward our neighbour is an endeavour concerning him tending to his good whence also it is called good deed Matthew 5. 44. And love in deed 1. Iohn 3. 18. 36. This working is distinguished from praying because although prayer be also an endeavour tending to the good of our neighbour yet is not immediatly exercised about our neighbour but is directed unto God 37. Yet unto this working those endeavours must be referred which are exercised about other Creatures for our neighbours sake for then there is an efficiency in our actions of the same reason as if it were exercised immediatly about our neighbour himselfe 38. Now this endeavour is either by morall perswading or reall effecting 39. An indeavour of morall perswasion is in propounding of good to be performed with arguments by which he may be stirred up to it 40. And this is by admonition and good example 41. This admonition is taken generally for any warning which is used by words whether it be to procure and performe good to our neighbours or to drive away and make up any hurt 42. Therefore it containes in it our duty to teach and admonish Colos. 3. 16. To observe others that we may whet them to love and good workes Heb. 10. 24. To exhort them also daily Heb. 3. 13. To comfort them against sorrow and griefe 1. Thess 4. 18. And to correct them in a brotherly manner if they be overtaken with some offence Gal. 6. 1. Rev. 19. 17. 43. But this brotherly correction is then to be used when we certainly know that the evill to be corrected is committed when there is hope of some fruit or good to follow upon our correction either by the amendement of our brother that is fallen or by preserving of others from partaking of the same lastly when there is fit opportunity in respect of time or person and the circumstances 44. Unto this admonition is opposed consent or communion with others in their sins Eph. 5. 7. 11. 45. One is said to be partaker of anothers sin nine wayes which are thus set down in Latine Iussio consilium consensus palpo recursus Participans nutans non obstans non manifestans That is summarily consent is given to sinners by counselling defending helping permitting when we can hinder and by holding our peace when we may profitable speak Rom. 1. 32. 46. Good example is a representation of a good worke whereby others may be stirred up to performe the like 1. Tim. 4. 12. Tit. 2. 4. 7. Mat. 5. 16. 1. Pet. 2. 12. 47. To good example scandall is opposed 1. Cor. 10. 32. 33. Give no offence to the Iewes to the Gentiles nor the Church of God 48. A scandall is a representation of an evill worke whereby others may either be stirred up to sin whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of stumbling or to be hindred or slackned from doing good whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of weakning and that is properly called a scandall 1. Cor. 8 9 10. Take heed that your lyberty be not an occasion of stumbling to the weake c. Rom. 14. 21. Wherein thy brother stumbleth or is offended or is made weake 49. There is in every evill worke which is made known to others the respect of a scandall Mat. 18. 6 7 8. Whosoever shall be an offence If thy hand foot eye cause thee to offend If thy brother sin against thee 50. There is also sometime a scandall in a worke of it selfe lawfull if it be not expedient in respect of others 1. Cor. 8. 13. If my meat offend my brother I will never eat flesh least I offend my brother 51. But an indifferent thing is said to be expedient or not expedient when all circumstances considered it maketh or maketh not to the glory of God and edification of our neighbour 52. There is no humane authority that can make that action lawfull whereby a scandall is given to our neighbour 53. But then a scandall is said to be given either when some manifest sin is committed or at least that which hath evident shew of sin is committed so that it becomes known to others or when that is rashly committed which is not necessary by Gods Command and yet brings spirituall hurt to others but much more if the perverting or troubling of our neighbour be by that very action directly intended 54. But if there follow offence not from the condition of our worke but from the pure malice of others then it is called an offence taken as that of the Pharisâ—…es which is not our sin but of those who are offendâ—…d Mat 15. 12 13 14. Knowest thou not that the Pharisees were offended at that saying Let them alone they be blind leaders of the blind 55. But although this offence taken cannot be avoyded by us yet an offence given may and ought For God never layes upon his a necessity of offending 56. That scandall whereby one is said metaphorically to offend himselfe or to give occasion of sinning to himselfe is by proportion referred to an offence given 57. A reall effecting or procuring the good of our neighbour is when we our selves performe something which of it selfe tends to the good of our neighbour without