an Oath that agrees with such a judgement is to be accounted for true although it should differ from the thing it selfe because it doth not respect the thing it selfe but by meanes of such a judgement whence also the Romans did use that most considerate word I thinke even then when being sworne they spake those things which they were sure of 19. A promissory Oath hath in it the force of an assertory Oath as it tes◅ifieth a present firme intention of the mind but it doth moreover bind to doe that which is declared to be intended 20. But it binds so far only as one can bind himselfe that is to that which both Defacto dejure in deed and in right he may performe and so must be alwayes of a thing lawfull and possible 21. Such an Oath bindeth to the fulfilling of it although the Oath was unlawfull in respect of the manner or the thing promised bring dammage with it to him that promised Ios. 9. 19. Ps. 15. 4. 22. But if the Oath be against the Commandements of God it doth not bind because an Oath ought not to be a bond of iniquity 23. Yet an Oath made in some manner against the command of God doth sometime bind as when the Iewes to whom freedome was promised did sweare to be subject to strangers into whose power they came 24. A promissory Oath whereby something is promised to man only for his sake doth cease to bind if he to whom the promise is made doth either remit or take away that fou◅dation whereupon it was grounded 25. An Oath is lawfull and honest for Christians 1. Because it is of the Law of nature or morall Law which is not abrogated 2. Because it pertaines to Gods honour and Charity to our neighbour 3. Because there are commendable examples of Oathes used even in the new Testament 2. Cor. 1. 23. Rev. 6. 10. 26. Christ in the fifth of Matthew doth not condemne every Oath but such as are rash indirect and made by the Creatures 27. Iames Chap. 5. Ver. 12. Doth condemne the same abuse of an Oath and not all swearing whereby his repeating the words of Christ he doth manifestly shew that those words of Christ sweare not at all doe make one sentence with those that follow neither by Heaven c. And so are to be understood as joyned together not divided asunder 28. Amen Amen is not a forme of swearing but only of a grave asseveration Those words Hebr. 6. 14. Surely blessing I will blesse thee doe not containe the forme but the matter only of that Oath which is Gen. 22. 16. 17. neither doth the word Amen appeare there either in the Greeke or Hebrew as some have rashly imagined 29. The words of an Oath are to be interpreted in the Court of conscience according to the meaning of him that swore if he dealt simply and candidly if not then according to his meaning whom he would deceive or to whom he sware But in the outward Court the words of them that sweare are to bee taken as they are commonly understood 30. A perjured man is not to speake properly but such an one that either sweares against his conscience or witt◅ngly and willingly departs from that which he did lawfully sweare 31. Faith that is confirmed by a lawfull Oath is to be kept the same circumstances remaining even to enemies theeves and Pirates for if the respect of the persons doth not make the Oath unlawfull it cannot make it of no force 32. An Oath that is extorted by feare doth not cease to bind in that respect because those acts which are said to be extorted from a man by feare if they proceed from counsell they are simply voluntary although not absolutly Spontaneous or of good will 33. They that doe not use reason so as they cannot understand the nature of an Oath are not capable of an Oath 34. To require an Oath of him who will sweare by false Gods is not of it selfe a sin Gen. 31. 53. 35. An Oath of a Christian ma◅ given concerning his innocency which cannot be reprehended by any certaine arguments ought to put an end to controversies pertaining thereto Exod. 22. 11. Heb. 6. 16. 36. A simple Oath made only in words binds as the most solemne Oath 37. That solemnity which is used in some places in touching and kissing a booke is altogether of the same sort with the lifting up or stretching forth of the hand that is it signifies a consent to sweare and to the Oath it selfe 38. The putting of the hand under the thigh of him that required an Oath Gen. 24. 2. was not for any mysticall significatiō of Christ but for a signe of subjectiō 39. Adjuring is to speake properly that whereby one doth draw another either to sweare Gen. 24. 8. Or to that rel◅gion which is in an Oath Numb 5. 21. Matthew 26. 63. 1. Thess. 5. 27. 40. Therefore it doth most properly pertaine to those who have power to require an Oath of others although in a certaine proportion it is also extended to that religious obtestation which inferiors sometime use towards their superiors and equalls among themselves 41. To adjure the Devills is to exercise command over them and so it is not lawfull for any to exercise adjuration toward them unlesse he have received speciall power from God to that purpose 42. Those exorcismes which were used before Baptisme even in the time of the Fathers were superstitious 43. The adjurings or exorcisings of things without life and consecrations of them to supernaturall operations and uses such as the Papists use in their holy Water Temples Bells and the like are superstitious inchantments 44. The adjuring of a man to accuse himselfe for any crime objected which is used in that Oath which is called the Oath of Inquisition or Ex ◅fficio hath neither ground in the Scriptures and is against the law of nature 45. Neither is an indefinite adjuring to answer to all such things as shall be demanded simply to be admitted CHAPTER XI Of a Lot 1. A Lot is a requesting of a Divine testimony to decide some controversy by the determining of an event to be manifested in a meere contingency Pro. 16. 33. The Lot is cast into the lap but the whole disposition of it is of the Lord. And 11 18. A Lot maketh contentions to cease and decideth among the mighty 2. We call it a request because it hath that nature that it expects that use to which it serves from God alone and in that respect it hath an immediate respect to his providence 3. We define it by contingency that we may avoid the error of those who place the common consideration of a Lot in that manner of the efficient cause whereby it is said to work by fortune 4. For there are many fortuitous causes which doe altogether differ from the consideration of a Lot as when he finds gold who digging sought for coles also there are many Lots wherein fortune
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
ought to have an appetite to spirituall things 1. Pet. 2. 2. 32. 2. That slothfulnesse whereby one shunnes that cheerfulnesse and labour that is required to Divine things Rom. 12. 11. Which is opposed to that stirring up and heat of mind whereby Divine things are to be prosecuted Rom. 12. 11. Psal. 57 8 9. 33. 3. Neglect and contempt of holy things and the abuse of the same to filthy sporting and light matters all which are opposed to that reverence due to holy things Luc. 19. 46. 34. 4. Dulnesse and wandring of mind in exercises of worship Heb. 5. 11. Ezech. 33. 31. And it is opposed to devotion such as was in Cornelius Act. 10. 2. 35. 5. Rashnesse or lightnesse in using either the name or titles of God or those things which have some speciall respect to God Ier. 23. 34. Luc. 13. 1. And it is opposed to that prosecuting of a just end which ought to be present with reverence in the use of such thiâ—…gs 1. Cor. 11. 17. 36. 6. Forgetfulnesse Iames 1. 24 25. Which is opposed to the receiving of fruit and abiding of the vertue which ought to follow the acts of religion 37. 7. Confusion which is opposed to order and decency 1. Cor. 14. 33. CHAPTER XV. Of the time of worship 1. THE most solemne time of worship is now the first day of every week which is called the Lords day Rev. 1. 10. 1. Cor. 16. 2. 2. And it is called the Lords Day by the same reason that the holy Supper of the Eucharist is called the Lords Supper 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ and it must be referted to the same Lord in the end and use of it 3. It is necessary that some time be given for the worship of God by the dictate of naturall reason for man must needs have time for all especially his outward actions neither can he conveniently attend Divine worship unlesse for that time he cease from other workes 4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe for as when God created the whole world he is said also to have created time together with it so also when he commanded and ordained religious actions he did also withall command and ordaine some time or necessary circumstance 5. That some certaine day is to be ordained for the more solemne worship of God this is also of morall naturall right not unknowne to the very heathen who had alwayes through all ages their set and solemne feast dayes 6. That this solemne day ought to be one at least in a week or in the compasse of seven this belongs to positive Law but yet it is altogether of unchangeable institution so that in respect of our duty and obligation it hath the very same force and reason with those that are of morall and naturall right and so it is rightly said of the Schoolmen to belong to morall right not of nature but of Discipline 7. That this institution was not ceremoniall and temporall it appeares sufficiently by this that it hath nothing proper to the Iewes or to the time of the ceremoniall Law for none can or dare deny but that such determination might be made at least for a morall reason and benefit because although naturall reason doth not dictate the very same determination as necessary yet it dictates it as convenient as it doth apprehend it to be fit that the worship of God be frequently exercised and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient 8. The same also is manifest by this that from the beginning of the Creation when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day or one of seven was set apart for the worship of God Gen. 2. 3. 9. For whereas some doe contend that this was spoken by a prolepsis or anticipation or that the seventh day was at that time sanctified in the mind and purpose of God not in execution or that then there was a foundation laid of that sanctification to come and not the obligation or Law it selfe This may be refuted by divers arguments For 1. This anticipation never came into any mans mind who was not before anticipated with prejudice about the observation of the Lords Day The Iewes of old did never dreame of it whose received opinion was that this feast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. In the new Testament there is no such thing taught or declared The authors themselves of this opinion doe grant it to be probable that some observation of the seventh day did begin from the beginning of the Creation Suarez de diebus Fest. The best interpreters Luther Calvin c. Whom none will affirme to have offended on that side in giving too much to the Lords Day doe simply and candidly acknowledge that the seventh day was sanctified from the beginning of the World 2. There can be no example given of such like anticipation in all the Scripture for although the name of certaine places are sometime used proleptically especially in the booke of Genesis yet there is no mention at all of such a prolepticall Institution either in that booke or in any other of the whole sacred Scripture 3. The words and phrases of the very place evince the contrary Gen. 2. 2 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase as the Creation both of other Creatures and of man himselfe is joyned with their blessing Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God nor a naked foundation of the thing it selfe sufficeth to ground and uphold such a phrase of Sanctification and Benediction For by this reason it might be said that God sanctified Water Bread and Wine for the Sacraments of the New Covenant from the time that he gave the promise of breaking the Serpents head by the seed of the woman Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales some foundation of which seales also was laid partly in the promise it selfe and partly in the creation of those thiâ—…gs which might actually be used to such sealing 5. From such a foundation laid in the first Creaâ—…ion the Prophet gathers a perpetuall rule and Law Malac. 2. 15. Did he not make one and why one To seeke a godly seed So in like manner may we did not God rest the seventh day and why the seventh day to sanctifie the seventh day to God 6. Upon this very thing the arguing of the Apostle seemes to be grounded Hebrews 4. 3 4 5 7 8 9. Which is thus There was a double rest mentioned in the Old Testament whereof the godly were made partakers in this life One was
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
that Christ that Son of God who should come into the world 21. But whereas confidence is said to be a fruit of Faith it is true of confidence as it respecteth God for that that is to come and it is a firme hope but as it respects God in Christ offering himselfe in present it is Faith it selfe Hence arise those titles which the Scripture gives to saving Faith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswasion boldnesse 2. Cor. 3 4. 5 6 7 8. Eph. 3 12. 1. Pct. 1. 13. 1. Iohn 5. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Romans 4. 21. Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Heb. 11. 1. 22. Now whereas true Faith is of some placed partly in the understanding and partly in the will that is not so accurately spoken because it is one single vertue and doth bring forth acts of the same kinde not partly of Science and partly of affections 1. Cor. 13 13. But that solid assent yeelded to the promises of the Gospel is called Faith and confidence partly because it begetteth Faith as it is a generall assent partly because it flowes from that confidence as it is a speciall and solid assent apprehending the actuall possession of grace already obtained For so it rests upon confidence of the heart as aâ—… meane or third argument by force whereof such a conclusion onely can be inferred E. G. He that beleeveth I am sure he shall be saved Experience also teacheth that that particular assurance of the understanding is wanting in some for a time who notwithstanding have true Faith lying hid in their hearts CHAPTER IIII. Of God and his Essence 1. IN the former dispute wee have treated of Faith now order requires that we treat of God who is the object of Faith which that it may bee somewhat more exactly done wee will first speake of the knowledge of God 2. God as he is in himselfe cannot be apprehended of any but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light whom never man saw nor can see 3. As he hath revealed himselfe unto us he is conceived as it were by the backe parts not by the Face Exod. 33. 23. Thou shalt see my back-parts but my Face cannot be seene and darkely not clearly that is after an humane manner and measure 1. Cor. 13. 12. Through a glasse darkely after a sort 4. Because those things that pertaine to God are necessarily explained after an humane manner hence is thâ—…t manner of speaking frequent in these matters which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Eâ—… figure that attributes those things to God which bee proper to men as in humane affections senses or members 5. Because also they are explained after our measure to mans capacity hence many things are spoken of God according to the way of our conceiving rather then from his Nature 6. We cannot know him otherwise so as yet to live neither have we need to know him otherwise that we may live well Exod. 33 19 20. 7. That which is revealed of God is sufficient for us that we may live well Deut. 29 29. Those things which are revealed to us and our children for ever that we may doe all the words of this Law 8. Now that which may be knowne of God his Sufficiency and his Efficiency Rom. 4. 21. Being fully perswaded that he who had promised was able to performe 9. These two are the Pillars of Faith the props of comfort the incitements of piety and the surest markes of true Religion prov'd by the place before Viz. Rom. 4. 11. 10. The sufficiency of God is that whereby he himselfe hath sufficient in himselfe for himselfe and for us hence also is he called Al-sufficient Gen. 17 1. 11. This sufficiency of God is the first ground or reason of our Faith why we beleeve in him viz. because he is able to give us life Rom. 4. 20. 12 The sufficiency of God is in his Essence and Subsistence 13. The Essence of God is that whereby he is a being absolutly first Isa. 44 6. I am the first and the last besides me there is no God Rev. 1. 8. 21. 6. 22 13. I am Alpha and Omega the beginning and end the first and the last 14. This Essence of God is declared in his Name Iehova Now because the Essence of God is such hence it followes 15. Frst that God is one and only one Deut. 6. 4. 1. Tim. 2 5. Ephes. 4 6. 1. Cor. 8 5 6. Marke 12. 32. Rom. 3. 29 30. 16. Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither from another nor of another nor by another nor for another 17. Thirdly finally hence it is that he is voyd of that power which is called passive hence he is unchangeable Psal. 102. 27 28. thou remainest thou art the same Rom. 1. 23. the glory of the Incorruptible God Iames 1. 17. With whom there is no variablenesse nor shadow of turning or changing 18. Now because this Essence cannot be sufficiently comprehended of us by one Act it is explicated of us as if it were manifold namely by many attributes 19. They are called attributes because they are rather said to be attributed to God then properly to be in him if they be taken as the words sound 20. These attributes in God are one most pure and simple act Hence the nature of the Divine attributes may be rightly explained by these propositions as so many Consectaries consequences or conclusions 21. First all the attributes of God are truly spoken of God as well in the abstract as in the concrete 22. Secondly those attributes which are in a sort common to God with the Creatures doe in their substance belong to God in the first place to the Creatures secondarily although the names are transferd from the Creatures to God and so doe first agree to the Creatures 23. Thirdly the Divine attributes doe admit no inward intention extention remission or imparity 24. Fourthly the Divine attributes are not contrary one to another but doe very well agree together 25. Fifthly all Divine attributes are as it were Divine perfections yet so as that all imperfection which accompanies such a property in the Creature is to be removed in this application of it to God and the perfection thereof is to be conceived with greatest eminency 26. Sixthly Divine attributes are in God not only virtually and by way of eminency but also formally although not in that manner that qualities are in the Creatures 27. Seventhly they are in God as in a second Essence because they are not of the formall reason of the Divine Essence for we conceive God to be before we can conceive him to be just and good 28. Eightly they are distinguished from the Essence and among themselves not only in reason as they say reasoning but also reason reasoned so that the foundation of the distinction is in God himselfe 29. Ninthly those attributes which in their formall respect include
something proper to the Divine Essence are altogether incommunicable as Omnipotency Immensity Eternity and such like 30. Tenthly those that are said to be communicated to the Creatures doe agree to them by likenesse not altogether in the same manner as they are in God neither yet altogether aequivocally 31. The attributes of God set forth What God is and Who he is 32. What God is none can perfectly define but that hath the Logicke of God himselfe But an imperfect description which commeth neerest to unfold Gods nature and may bee conceived of us is such as this 33. God is a Spirit having life in himselfe Iohn 4. 24. God is a spirit and Chap. 5. 26. The Father hath life in himselfe 34. He is called a Spirit 1. Negatively because he is not a body 2. Analogically or by a certaine likenesse because there are many perfections in spirituall substances which doe more shadow forth the Divine nature then any bodily thing can 35. He is said to be Living 1. Because God doth most especially worke of himselfe not being moved by another 2. Because the vitall action of God is his very Essence 3. Because he is the Fountaine of all being and vitall operation to other living things Acts 17. 25. 28. He giveth to all life and breath and all things in him we live move and be 36. He is said to live in himselfe because he receiveth neither being nor life from any in any part 37. Hence the chiefe title of God whereby he is distinguished from all Idolls is that he is the living God Deut. 32. 40. Psal. 84. 23. Ierem. 5. 2. 38. Hence our Faith seeking eternall life doth rest in God alone because God is the Fountaine of all life Iohn 5. 26. 39. Who God is those properties doe set forth to us wherby he is distinguished from all other things 40. Now those Divine properties doe shew How great God is and what an one he is 41. Under the motion of Quantity he is said to be 1. One 2. Infinite First inwardly because he is unmeasurable Secondly outwardly as he is incomprehensible 3. He is said to be eternall 42. He is said to be One not in kinde but in that most perfect unity which in the Creatures is wont to be called numericall and individuall 43. God is infinite as he is void of all bounds of his Essence Psal. 139 8. If I clime up to Heaven thou art there or make my bed in the Grave be hold thou art there 44. God is unmeasurable as he is void of all matter of dimension or measure 1. King 8. 27. The Heavens and Heavens of heavens doe not containe thee Isa. 66. 1. Heaven is my throne Earth my foote-stoole 45. Hence Faith doth looke for no certaine measure of blessednesse to be communicated from God but unmeasurable glory 46. God is incomprehensible because he is void of any bounds to compasse him 47. Hence he is present every where because there is no place whence he is excluded any where 48. God is also eternall because without beginning and end Psal. 102. 25. 26. Esay 44. 1. 1. Tim. 1 17. 49. Hence it is that our Faith doth apprehend eternall life in God 50. What an one God is those properties doe set forth by which he is said to worke unto these now ought to be attributed all the properties of Essence and quantity simplicity immutability eternity and immensity 51. These qualities are conceived either under the reason of faculties or else of vertues by which those faculties are adorned 52. The faculties are understanding will whence Faith doth leane upon him who knowes what is needfull for us and is willing also to supply it 53. The understanding of God is simple without any composition discourse or representation of shapes Heb. 4. 13. All things are naked and open to his eyes 54. The understanding of God is unchangeable he knowes not otherwise nor more one thing then another nor more before then now or now then before Acts 15. 18. known to the Lord are all his workes from before all ages 55. The understanding of God is eternall it neither beginneth nor endeth Ibid. 56. The understanding of God is Infinite because he perceiveth all truths and reasons of all things Iob 11. 8. 9. The Wisdome of God is heigher then the Heavens longer then the Earth deeper then the Sea Psal. 139. 6. thy knowledge is more wonderfull then that I can conceive it 57. The same way also the nature of the Divine will ought to be conceived of us 58. The will of God is single and onely one in God 59. The will of God is unchangeable because he alwayes willeth the same and in the same manner Psal. 33. 1. The counsell of the Lord remaineth for ever 60. The will of God is eternall because hee doth not begin to will what before he would not nor ceaseth to will that which before hee willed Mala. 3. 6. I Iehova change not 61. The will of God may be said to be infinite because it hath no outward limitation 62. The affections which are given to God in Scripture as love hatred and the like doe either set forth acts of the will or doe agree to God only figuratively 63. A vertue is the perfection of the understanding and will such as is wisdome holinesse and the like in God 64. Virtue is attributed to God as it notes a readinesse of doing not under the respect of an habit distinct from faculty and act 65. But the vertues which in man arise from occasion of sinne and imperfection doe not agree to God as humility chastity shamefastnes and the like 66. Out of all these attributes that perfection of God doth result whereby hee is called blessed 1. Tim. 1. 11. and 6. 15. 67. Hence our Faith hath a firme foundation because it leaneth on God the possessor and author of all perfection blessednesse and glory CHAPTER V. Of the Subsistence of God 1. THe Subsistence of God is that one Essence as it is with its personall properties 2. The same essence is common to three subsistences and as touching the Deity every subsistence is of it selfe 3. Nothing moreover is attributed to the Essence which may not be attributed to every subsistence in regard of the Essence of it 4. But those things that are attributed properly to every subsistence in regard of its subsistence cannot be attributed to the Essence 5. The subsistences are distinguished from the Essence as the manners of subsisting growing together with the same Essence are distinguished from the same absolutely considered 6. They are distinguished among themselves as Relatives by certaine relative properties so as one cannot be another yet they are together in nature neither can they be said to be former or latter but in order of beginning and manner of subsisting 7. But seeing those relative properties are as it were individuating in an Essence that lives spiritually and most perfectly therefore those subsistences are rightly called persons
includes divers respects to the Creatures it becomes manifold so that it is true that the Idea of one Creature is not the Idea of another 20. There are in God platformes of all perfections which are in the Creatures because they proceed from the active power of God but not of imperfections if they be formally considered as imperfections 21. Therefore the knowledge of evill depends upon the denying of good as the being of evill consists in privation of good for every thing as it hath its being so it is knowne 22. Ideas as they are many so some of them are Connexa knit together among themselves and depend one upon another whence also a certaine order ariseth of former and latter 23. Idea's as they are considered going before the Decree of Gods Will doe represent a quiddity of things and only a possible existence as they are considered after the determination of Gods Will they represent the same thing as actually to come according to their actuall existence 24. From that divers consideration there ariseth distinction of Divine knowledge into that which is called Knowledge of simple understanding and knowledge of vision 25. Knowledge of simple intelligence is of all possible things that is of all and every thing which may be done by most perfect knowledge in God 26. Knowledge of vision is the knowledge of all future things whether they be in their own nature necessary or free or contingent 27. These things that God knowes by the knowledge of simple intelligence or meere understanding he knowes by his all sufficiency but those things that he knowes by knowledge of vision he knowes by his Efficiency or by the Decree of his own will Psal. 33. 15. He that frames their hearts observeth all their workes Isa. 44. 2. Who as I foretelleth and declareth it or ordereth it to me from the time that I disposed the people for ever that the things to come and which shall come to passe may be declared to them 28. A middle knowledge by which God is fained of some to have known before the Decree of his will by supposition such events to come to passe if such causes were put seeing that it doth both determine events to come certainly to passe independantly from Gods Will and doth make some knowledge of God to depend chiefly on the object I say such a knowledge cannot stand with the great perfection of God 29. The Divine Idea according to the variety of Notions which are in the things doth put on divers respects In respect of the Principles it is called intelligence whereby God perceiveth every severall thing in every thing in respect of truth belonging to every severall thing it is called Science which as to the extent of it is Omniscience as to that being which things have in their proper measure is called Praescience In respect of the dependance of truths which they have among themselves it is called Sapience whereby he knoweth what is convenient for every thing and what is disagreeable from it In respect of the whole order to be appointed in practise it is called Prudence whereby he knowes to apply the fittest occasions to every thing Lastly in respect of putting in practise it is called Art Whereby hee knowes to effect all things most skilfully Heb. 11. 10. 30. Those words are often used promiscuously in the Scriptures to explaine the perfection of Divine understanding to the capacity of those who have an understanding very imperfect yet of their own nature they admit this distinction and not another 31. That conjecturall knowledge which only some doe give to God about contingent things to come doth plainly repugne the nature and perfection of God Of those three things which were propounded as concurring to the perfection of Gods Counsell namely A scope conceived of the minde and intention of will The Third remaines to be considered which is called Good pleasure 32. The Good pleasure of God is an act of Divine will most freely and effectually determining of all things 33. Good pleasure indeed in Scripture doth most usually set forth the good will of God whereby he willeth and determineth a saving good unto his yet because all the Counsell of God is well pleasing to him it is rightly used by Divines to explaine every Counsell of God even according to the Scriptures 34. This will is truly free because whatsoever it willeth it willeth it not by necessity of nature but by Counsell 35. It is most free or chiefly and absolutely free depending upon no other but the freedome of the will of men and Angels by reason of that dependance which it hath on God is lesse free partaking of another 36. Freedome in those operations which are outward is not only concomitant as it is in inward operations but also it is antecedent by way of a principle because that which God willeth to worke outwardly he willeth not out of necessity of nature but of precedent choise for there is not a necessary connexion betweene the Divine Nature and those Acts. 37. This will is Effectuall because whatsoever it willeth he effecteth it in its time neither is there any thing that is not done if he willeth it to be done Psal. 115. 3. 135. 6. Iehova doth whatsoever he pleaseth 38. Hence the Will of God is the first cause of things Rev. 4. 11. By thy will they are and were created But the Will of God as it willeth to worke outwardly doth not presuppose the goodnesse of the object but by willing doth make the object Iames 1. 18. Because he would he begat us Rom. 9. 18. He hath mercy on whom he will 39. Therefore there is no cause properly so called to be given of Gods Will. 40. Hence it is rightly said that God doth will one thing to exist for another but not that that one thing is a proper cause whereby the Will of God is inwardly moved to appoint that other thing So God would that the Sunne and stars should exist for the generation conservation and corruption of things below yet the Sunne and Stars are not a cause why God would that those things should be generated conserved and corrupted And so it is in all things out of God which indeed among themselves are causes and effects even as they depend upon the Divine will but there is no cause of Gods Will out of it selfe 41. Also the willing of one thing in God is not properly a cause effecting that he will another thing in himselfe because the Efficiency of a cause upon an effect and dependance of the effect upon a cause cannot be in the Will of God which is God himselfe truly and simply willing all things together and at once with one onely act yet it is true that the Schoolemen say that a passive attingency of the Divine will in respect of one thing is a cause of a passive attingency in respect of another and so in this sence it is truly and piously said that God willeth some one
thing because he willeth another 42. Therefore although he willeth many things which will not follow but upon some antecedent act of the Creature yet the very act of willing in God doth not properly depend as a consequent thing upon the act of the Creature Neither is it lawfull under the appellation of an Antecedent will to give unto God that imperfect will which is called Velleitas a woulding in the Schooles For it doth not agree to an Omniscient Omnipotent and infinitely blessed Nature 43. Wherefore that opinion which determines that God doth will something antecedently to the act of the Creature which same thing afterwards he willeth not towards them but wills another thing is not to be admitted because it makes the Will of God mutable and depending upon the act of the Creature so that as often as the act of the Creature is changed so often also it is changed 44. By that opinion also that forme of speech prescribed in the Word of God wherein we commit ourselves and all ours to God as I will doe this or that if God wil should not be used in all things but turned contrarily God will doe this or that if man will 45. This will determines of all things greatest least contingent necessary free without exception This the Scripture shewes of all kind of things as of Christ Iesus to be glorified and the Church to be saved by him Psal. 2. 110. 1. 40. 7 8 9. Heb. 7. 16. 21. Eph. 5. 25. 2 Tim. 1. 9. Of Pharaoh Exod. 1. 3. Where God did so dispose all things that he might move Pharaoh to persecute and overthrow the people of Israel nay he hardened him that he might persecute them yet Pharaoh and Israel did worke freely In like manner of the selling of Ioseph wherein all things happened freely and contingently God determining of it according to his Will Of the very heart of man Psal. 33. 15. 1 Sam. 10. 9. 26. Prov. 21. 1. Of a man killing another by chance Exod. 21. 13. Of the Lot cast into the Lap. Prov. 16. 33. Of little Sparrowes falling to the ground Of all the haires of a mans head Matthew 10. 29. 30. Of the Lillies Flowers and Grasse of the Earth Matthew 6. 28. 30. Finally of all created things Iob 38. Psal. 104. Isay. 45. 7. Ierem. 14. 22. 46. If God should not determine of all things his Will should not be simply universally the first cause and therefore they that thinke the contrary must of necessity either make two first beginnings or more then two which is very far from all truth 47. But there is not the same reason of will as there is of Divine knowledge and power for knowledge knowes all things that may be known and power can doe all possible things and they are stretched forth together beyond those things which actually have been are and shall be but by his Will he willeth not all things he can will but all things which he judgeth to be willed and therefore actually to be hereafter whence it is that although God may be called Omniscient and Omnipotent yet he cannot be called Omnivolent 48. Whatsoever God willeth in all these things he is universally effectuall so as he can in no wise be hindred or frustrated whereby he cannot obtaine what he wills For if he should properly will any thing and could not obtaine it he should not be most perfect and blessed 49. Yet the Will of God doth not infer a necessity upon all future things but a certainty only as touching the event So it could not be as to the certainty of the event that the bones of Christ should be broken because God would that they should not be broken yet there was no necessity imposed upon the Souldiers Speares and other second causes which were present 50. Nay it is so far off that the will of God which doth most certainly attaine to whatsoever it willeth doth urge all things with hard necessity that it is the prime roote and efficient cause of all that contingency and freedome which is in things because it doth effectually foreordaine such effects to follow of such causes 51. In those things which God Willeth there is a certaine order conceived namely that first he Willeth the end before the meanes to the end because he worketh by most perfect reason and among meanes he first Willeth those things which come neerest to the end for that which is first in order of execution that is last in order of intention and so contrarily 52. This Will of God is partly hidden and partly revealed Deut. 29. 29. 53. Those meanes by which this Will is revealed are rightly called the Will of the signe not only metaphorically because they declare among men what they would have but also metonymically because they are either effects or adjuncts partly declaring the proper Will of God 54. There are five signes put in that old verse Praecipit Prohibet Permittit Consulit Implet He commandeth and forbiddeth Permitteth Counselleth fulfilleth but because counsell is all one with a command instead of it it should be better to put in Promittit He promiseth Thus farre in generall of Gods Efficiency which together with his Sufficiency doth make a fit and adaequate object of Faith The kinds of it do follow CHAPTER VIII Of Creation 1. THe Efficiency of God is either Creation or Providence 2. Creation is the Efficiency of God whereby he made the World of nothing in the beginning very good 3. Active Creation is conceived by the manner of a transient action in which there is alwayes an Object presupposed about which the agent is exercised yet it is not formally transient but only virtually because it doth not presuppose but make an Object 4. Passive Creation is conceived by the manner of mutation which is improperly called mutation 5. Creation respects the whole world that is whatsoever doth exist besides God 6. Hence both all things which exist besides God are created and they are altogether created that is as well according to matter as according to forme Rev. 4. 11. Because thou hast made all things Col. 1. 16. For by him were made all things which are in Heaven and which are in Earth visible and invisible 7. Creation doth produce Originally because it produceth a being not only as it is a being but also absolutly in every part 8. Therefore before the Creation the Creatures had no reall being either of existence or Essence although they had a known being from eternity in the knowledge of God 9. Creation then produceth out of nothing that is out of matter that doth not praeexist that hath a being before but co-exist that hath a being together with the thing created For there was nothing from eternity besides God neither is God the matter or part of any Creature but only the efficient cause 10. Indeede somethings are said to be created whose matter did pre-exist but then Creation respects not only that immediate action
doth alwayes flow from him that worketh with proportion 21. Where this also is to be observed that a substantiall dignity such as was in Christ doth more properly confer to the dignity of the work then an accidentary dignity such as is in some men 22. From this dignity of the person it comes to passe that the satisfaction of Christ was sufficient as touching the substance and superabundant as touching certaine circumstances which did not at all agree to Christ. CHAPTER XXI Of the Life of Christ being humbled 1. THe parts of Christs humiliation are two his Life and Death 2. Of his Life there are two parts the first in his Conception and Birth the second after hee was Borne 3. Unto his conception there were two principles that did worke together one active and another passive 4. The Passive was the blessed Virgin Mary which 〈◊〉 called a passive principle not because she did nothing unto the bringing forth of Christ but because she did nothing of her selfe but that she did administer that matter of which the flesh of Christ was formed Neither yet could she administer it immediatly fit for she had no pure matter but it was made fit by a certaine supernaturall preparation and sanctification Luc. 1. 35. Because that which shall be borne of thee is holy yet Christ was truly and really the Sonne of Mary and the seed of the Woman promised from the beginning Neither are there therefore two Son-ships in Christ really distinct or two sonnes joyned together for that temporall Son-ship whereby he is referred to his Mother was a respect of reason only Indeed the humane nature of Christ had a reall relation to Mary as to a cause but the Son-ship doth no way agree to the nature but to the person only yet there is that relation of the humane nature to the person and of Mary to that nature that it may be truly and rightly said Mary was the Mother of God 5. The active principle of this conception was not a man whence blessed Mary was a Mother and Virgin together Mat. 1. 23. Isay 7. 14. But the holy Spirit Neither yet can Christ be called the Sonne of the holy Spirit no not in as much as he is man for as he is man neither is he of the same nature with the holy Spirit neither doth it agree to a nature but to a person to undergoe the respect of a Sonne 6. In the first instant of this conception Christ received according to his humane nature fulnesse of all grace as touching the first act Iohn 1. 14. Full of grace and truth Luc. 2. 40. He was filled with wisdome yet so as that it might be increased as touching the second acts and by spreading forth to new objects Luke 2. 25. Hee grew in Wisdome 7. Hence Christ was indeed erriched with blessednesse from the very instant of his conception but so as that as travellers doe he proceeded in it untill he came to highest exaltation 8. In the birth of Christ there was humility of greatest poverty with an attestation of gratest glory that both natures and both parts of mediation might be declared from the beginning 9. All the earthly things which did belong to the birth of Christ were most humble But the Angels and Starres of Heaven did declare that glory wherewith all kinds of men Shepheards wisemen Herod and the Priests with all the people were moved Luc. 1. 18. Mat. 2. 2. 3. 10. By reason of this birth he was according to the flesh the Sonne of the Patriarches of all the world yet specially he was that seed of Abraham in whom all Nations should be blessed and that Sonne of David who was to possesse a Kingdome not of this but of another for ever Iohn 18. 36. My Kingdome is not of this world Luc. 1. 33. And he shall raigne in the house of Iacob for ever and of his kingdom there shall be no end 11. The time place and the like circumstances accompanying his Birth did make the same truth manifest 12. After the birth of Christ was his life Private and publique 13. He lived a private life before publike because the condition of man did so require to which he had subjected himselfe because the Law of God had so determined and so also the infirmity of man did require that by degrees the Sunne of righteousnesse should appeare unto them and that they should be lead as it were by the hand from every imperfect thing to that which is perfect 14. In his private life there was his infancy and subection to his parents 15. In his infancy there was his 1. Circumcisioâ—… and offering 2. His flight unto Egypt and returning thence 16. Christ was circumcised and offered because he did subject himselfe not only to the eternall and morall Law but also to the Ceremoniall and every Law of God 17. Those ceremoniall observations were so many confessions of sinne Therefore Christ who was made sin for us was fitly made conformable to them 18. Also they were certaine outward meanes belonging to Divine worship therefore Christ observed them that he might fulfill all righteousnesse 19. Lastly they were certaine types shadowing forth Christ now that he might fulfill those and by this meanes sanctifie the same he would apply them to himselfe 20. Circumcision was the Seale of the Covenant of God 21. Offering was a presenting and dedicating the first born unto God therefore Christ was fitly both circumcised and offered because hee was to confirme that saving Covenant by his blood and among the first borne hee was onely perfectly holy to God of whom all others were only types 22. His flight into Egypt and his returne thence was 1. That he migt shew from the beginning of his age that he was borne to undergoe misery 2. That according to the condition to which he had submitted himselfe he might provide for his life after the manner of men 3. That he might withal shew that he was the man that should bring us out of spirituall Egypt into the promised Land 23. In his subjection to his parents which pertaineth to the fift precept of the Decalogue he did shew that he was subject to the whole morall Law 1. Because there is the same reason of one precept as of all 2. Because there is no part of morall obedience from which Christ the Lord of Heaven and Earth might seem to be more free then from subjection to men 24. Although that this legall obedience was required of Christ now made man by right of Creation yet because he was made man not for himselfe but for us it was a part of that humiliation satisfaction and merit which God required and accept of him for us 25. In this subjection these two things are to be observed The exception which hee did suffer and the effect which it did bring forth 26. The exception was the disputation which he had with the Scribes when he was but twelve yeares old 27. This disputation was a foregoing
whereof others doe ascend Heb. 9. 8. But others had ascended in their soules before in time Col. 1. 20. And some also as it is most like in their bodies Gen. 5. 24. Hebr. 11. 5. 2 Kingâ—… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection namely the power of God which is the same both of the Father and the Son hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension Act 1. 11. But there was added moreover the condition of a glorified body which is carried as well upward as downward 26. The ends of his ascension were 1. That he might place his humane nature now glorified in the mansion of glory 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God Iohn 3. 13. How shall yee believe if I tell you heavenly things For there is none that ascendeth into Heaven but he who descendeth from Heaven namely the sonne of man who is in Heaven 3. That he might prepare mansions for all his in the house of his Father Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome Eph. 2. 6. Hath raised us up together and hath made us sit together in Heaven in Christ Iesus 5. That by his intercession power he might take care for those things which were to be performed for their salvation Iohâ—… 16. 7. If I goe from you I will send the Comforter unto you 6. That we may have a most certaine argument of our ascension into Heaven 1 Cor. 15. 20. He is made the first fruits of them that sleepe 7. That wee also might in thought affection and conversation follow after Heavenly things Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is We carry our selves a Citizens of Heaven from whence also we looke for a Saviour the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation whereby he enjoyeth the highest glory of his mediation Hence Resurrection and Ascension are motions tending to this sitting hence also Resurrection and Ascension in a certaine manner common to us with Christ but sitting at the right hand of the Father agrees to none but to Christ only 28. That highest glory wherewith Christ is endowed by this sitting is properley and formally a kingly glory Acts 2. 36. Let therefore all the house of Israel know for certaine that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis under his feet 30. This majesty and power doth properly agree to the person of Christ the Mediator in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome that with power he is above and set over all created things Eph. 1. 20. But from this eminency of dignity to conclude that the humane nature of Christ which was created end remaines finite being absolutely and abstractedly considered hath the same omnipotency and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse and it is not far from blasphemy 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men and Angells 32. This kingly glory of Christ doth also redound unto other of his offices so that he exerciseth a kingly Priest-hood and a kingly prophecy 33. The kingly priest-hood is that whereby he doth plead our cause not by suffering and humbly supplicating as it were with bended knees but by representing gloriously those things which he did and suffered Hebr. 9. 24. Christ is entred into Heaven it selfe to appeare before the Face of God for us 34. Christ doth exercise a kingly prophecy whilest he powres out his spirit upon all flesh whilest he sends his Embassadors workes together with them and confirmes their word by signes that follow lastly whilest he gather his own out of the world protects builds up and preserves them for ever Mat. 28. 18 19 20. Marc. 16. 20. CHAPTER XXIV Of the application of Christ. So much of Redemption The application of the same Redemption followes 1. THis application is that whereby all those things which Christ hath done and doth as Mediator are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 yet it doth depend 1. Upon the dceree and donation of the Father whereby he hath given some certaine men to Christ to be redeemed and saved Iohn 6. 36. This is the will of my Father that of that he hath given me I should lose nothing for all those and only those whom the Father hath given to Christ doe come to him Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those whom he hath appointed to him by his Father Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me because they are thine 3. Vpon the acceptation of the Father whereby he doth accept and ratifie that satisfaction for the reconciliation salvation of the same persons 2 Cor. 5. 19. Namely that God was in Christ reconciling the world to himselfe not imputing their sins unto them 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption and deliverance to our surety and to us in him which unto the finishing of that secundary application in us hath the respect of an effectuall example so as that is a representation of this and this is brought forth by vertue of that 4. Hence our deliverance from sinne and death was not onely determined in the decree of God but also granted and communicated to Christ and to us in him before it be perceived by us Rom. 5. 10. 11. We were reconciled to God by the death of his Son By whom we have now received a reconciliation 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application Iohn 14. 16. 16. 7. The Father shall give you an advocate I will send him unto you 6. Hence every good giving and every perfect good is said to descend from above from the Father Iames 1. 17. And all saving things are said to be communicated to us in Christ as in the head For Christ as obtaining it by his merit and through Christ as effectually applying it Eph. 1. 3. 5. 11. 7. Hence also application is the end effect of impetration But seeing the end is intended by God the Father and Christ it hath a certaine connexion with impetration as
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his
be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
the dignity of Christ are also by him as it were Prophets Priests and Kings Rev. 1. 6. The third fruit is that all the Creatures and those things which are done by them are either subject unto the dominion and pure use of the faithfull Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them as it is affirmed of the Angells Heb. 1. 14. Or at least doe turne to their good Rom. 8. 28. CHAPTER XXIX Of Sanctification So much of the relative change of the condition of the faithfull in Iustification and adoption the reall change followes whereby that former is manifested and as touching the effects as it were committed to execution 1. THE reall change of state is an alteration of qualities made in man himselfe 2 Cor. 5. 17. Old things are past away all things are become new 2. But because it doth not consist in relation and respect but in reall effecting therefore it admits divers degrees of beginning progresse and perfection 2. Cor. 4. 16. The inward man is renewed day by day 3. This alteration of qualities doth either respect that good which is just and honest and it is called Sanctification or that good which is profitable and honorable and it is called glorification Rom. 6. 22. Yee have your fruit in holinesse and the end everlasting life 4. Sanctification is a reall change of a man from the filthinesse of sin to the purity of Gods Image Eph. 4. 22. 23. 34. To put off as touching the old conversation that old man which doth corrupt it selfe in the deceivable lusts and to be renewed in the spirit of your mind and to put on that new man who according to God is created to righteousnesse and true holinesse 5. For as by justification a believer is properly freed from the guilt of sin and hath life adjudged to him the title of which life is as it were determined in adoption so by sanctification the same believer is freed from the filthinesse and staine of sinne and the purity of Gods Image is restored to him 6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use in which sence the word is often taken in Scripture sometime setting forth onely the outward sometime also that inward and effectuall separation for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life in which sence regeneration and Sanctification is wont to be confounded by most but by it is understood that change of a man whereby a believer hath righteousnesse and inherent holinesse communicated to them 2 Thess. 2. 13. Through Sanctification of the Spirit 7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent Ier. 31. 33. I will put my Lawes into their mind and in their heart will I write them Ezech. 36. 26. 27. I will give you a new heart and a new spirit will I put into the midst of you 8. But this sanctification is distinguished from that change of a man which is proper to the calling of a man in Faith and repentance In that that Faith there is not considered properly as a quality but in relation to Christ neither is repentance there considered as a change of disposition for so it is all one with sanctification but as a change of purpose and intent of the mind But here a reall change of qualities and dispositions is looked unto 9. It is called a reall change that it may be distinguished not onely from justification but also from that sanctification which is by Iustification as is the Sanctification of the seventh day or also that which is by relation of a signe as is the Sanctification of the elements in the Sacraments or lastly that which is by manifestation in which manner God himselfe is said to bee sanctified by men 1 Peter 3. 14. 10. It is of the whole man not of some one part 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly and your whole spirit soule and body be preserved blameles unto the comming of our Lord Iesus Christ Although so much of man Tantum totum or that whole that is in man is not presently changed 11. But although the whole man be partaker of this grace yet it first and chiefly agrees to the soule and afterward from the soule is derived to the body as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God So also in the soule first and properly it agrees to the will from which it is derived into other faculties according to the order of nature Deut. 30. 6. The Lord thy God shall circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou maist live Rom. 2. 29. The circumcision of the heart 12. It is a change of a man from sin to distinguish it from that sanctification which is A 〈◊〉 mere negative from the mere negative contrary such as that was which is attributed to the humane nature of Christ which is said to be sanctified or made holy although the nature of Christ was never defiled with sinne 13. The terme from which this is is filthinesse corruption or the blot of fin 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 14. The terme to which is the purity of Gods Image which is said to be framed or created againe in knowledge righteousnesse and holinesse Eph. 4. 24. Or a conformity to the Law of God Iam. 1. 25. Newnes of life Rom. 6. 4. The new creature 2. Cor. 5. 16. Gal. 6. 15. the Divine nature 2 Pet. 1. 4. 15. But it is called the new and Divine creature 1. Because it is not produced of those principles which are in us by nature as the habit of all arts are brought forth which are gotten by industry learning but out of a new principle of life communicated by God unto us in our calling 2. Because our naturall disposition is altogether of another kinde then it was before 3. Because in its measure it resembles that highest perfection which is found in God 16. There be two degrees of this sanctification one in this life which is called in generall an infancy 1. 〈◊〉 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life that if some of those that are sanctified be compared with others and with themselves at divers times then some may be rightly called infants and others men growen whilst they live here Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected The other degree is called mans age and perfect age Eph. 4. 14. 1 Cor. 13.
contracted to some one people as before but is diffused through the whole world Secondly in respect of time in that it hath no terme of duration before the consammation of the whole mysticall Church 2 Corinthians 3. 11. Eph. 4. 13. That which remaineth untill we all meet unto a perfect man unto the measure of the full stature of Christ. 14. But because this new administration is so perfect therefore it is meete also that the communion of Saintâ—… in the Church under the New Testament bee ordained most perfect 15. Therefore in every Church of the New Testament the whole solemne and ordinary worship of God and all his holy ordinances may and ought to be observed so that all the members of that Church may ordinarily exercise communion together in them 16. For it is not now as it was ordained of God in the Church of the Iewes that some more solemne parts of Divine worship may be exercised in one place and other in other places but one particular Church is ordained in which all holy offices are to be performed 17. Hence all Christian Churches have altogether one and the same right thaâ—…ne doth no more depend upon another then another upon it 18. Hence also it is most convenient that one particular Church doe not consist of more members then may meete together into one place to heare the Word of God celebrate the Sacraments offer prayers and exercise Discipline and performe other duties of Divine polity as one body 19. For it is an Aberration not void of all confusion that in some greater Cities although there be more believers then that can exercise that Communion together yet they are not distributed into divers Churches but doe make one so to abound that the edification of every one cannot be rightly taken care for and furthered 20. Therefore the Church instituted since Christ exhibited is not one catholick Church so as all the faithfull throughout the world should be joyned together in one and the same outward band among themselves and should depend upon one and the same visible pastor oâ—… company of pastors but there are so many Churches as there are companies or particular Congregations of those that prosesse the Faith who are joyned together by a speciall band for the constant exercise of the communion of Saints 21. For although the mysticall Church as it is in its members is no other way distributed then into the adjuncts and subjects in which respect we call the Church of Belgia of Britany of France as we call the Sea according to the shores which it was heth to the Belgick British French Sea although it be one and the same Sea yet the instituted Churches are divers most speciall Species or Individualls partaking of the same common nature as divers fountaines divers Schooles divers Families although many or all peradventure might be called one Church in respect of some one affection which they have in common as many Families of some noble stocke are often set forth by the name of one Family as the Family of the House of Nassou c. 22. Neither is this Church that is instituted by God properly nationall provinciall or Dioecesan which fâ—…rmes were brought in by men from the paterne of civill government especially the Romane but it is Parochiall or of one congregation the members where of are combined among themselves and doe ordinarily meete into one place to the publick exercise of religion 23. For such a company and not larger is properly signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church neither hath it a larger signification in the New Testament when it is referred to any visible and designed company neither also among prophane authors who are the more ancient 24. Hence divers fixed Congregations of the same Countrey and Province are alwayes called Churches in the plurall number not one Church even in Iudaea which was all before one nationall Church 1 Thess. 2. 14. Acts 14. 23. 15. 41. Romans 16. 4. 5. 16. 1 Cor. 16. 1. 19. 2 Cor. 8. 1. 18. 19. Gal. 1. 2. 12. 25. Also those particular Churches which are reckoned up iâ—… the New Testament were wont to meere together E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one Acts 2. 46. 5. 12. 14. 27. 15. 25. 21. 22. 1 Cor. 5. 4. 14 23. 26. 11. 17. 23. 26. Neither is there any thing read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend neither is there any worship or holy ordinance prescribed which is not to be observed in every Congregation neither is there any ordinary Minister made who is not given to some one such company 27. Yet particular Churches as their Communion doth require the light of nature and equity of rules and examples of Scripture doe teach may and of tentimes also ought to enter into a mutuall confederacy and fellowship among themselves in Classes and Synods that they may use their common consent mutuall helpe as much as fitly may be in those things especially which are of greater moment but that combination doth neither constitute a new forme of a Church neither ought it to take away or diminish any way that liberty and power which Christ hath left to his Churches for the directing and farthering whereof it onely serves 28. The ordinary Ministers doe follow the forme of the Church instituted and are not Occumenicall Nationall Provinciall or Dioecesan Bishops but Elders of one Congregation who in the same sence are also called Bishops in the Scriptures 29. Those transcendent members of the Hierarchy were meerly humane Creatures brought into the Church without any Divine precept or example They cannot fulfill the office of a Pastor in so many Congregations They rob the Churches of their liberty whilst they exercise as it were a regall or rather tyrannicall dominion over the Churches themselves and their Pastors they have brought in with them the Roman Antichrist himselfe as the head and Chancellors Suffraganes Arch-deacons Officialls and the like props of the Hierarchy as the taile of the same sort whose very names are Apocryphall and altogether unknowen to the first Churches to the utter oppressing of the Churches of GOD. 30. The right of calling an ordinary Minister is in the Church it selfe to whom he must serve Acts 14. 23. 31. Yet here they need the direction and helpe of the Elders both of the same Church and very often also of the neighbour Churches 32. The essence of the calling is in election of the Church and acceptation of the elected 33. An antecedent adjunct of it is examination or triall 34. A consequent and consummating adjunct is ordination which is nothing else then a certaine solemne entrance of the Minister already elected into the free execution of his function whence it comes to passe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaining by election and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands doe often signifie the same thing among the
ancients 35. The Episcopall ordination of a Minister without title that is without a Church to which and in which he should be ordained is as rediculous as if any should be fained to be a husband without a wife 36. A Minister so called to some one Church can neither forsake it at his own will or be cast out from it without just cause neither can another undertake the like care of the Church or neglect that which he hath undertaken by voluntary non-residency without sacrilegious breaking of his covenant 37. Ordinary Ministers are either Pastors and Teachers or ruling Elders to whom are joyned those that take care of the poore that is Deacons Diaconesses or Widowes 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church namely that they may be chiefly instructed in the knowledge of the truth by Teachers stirred up chiefly to the practise of piety by Pastors preserved in that course of life and called back to repentance for sins by them and the Rulers and be helped against poverty by Deacons CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament the Sacraments of the same doe follow for they are for number few to be obtained and observed easy and in their signification must perspicuous 2. They were sanctified and instituted by Christ himselfe for although the one Sacrament was first used by Iohn Baptist yet in that very thing he was the forerunner of Christ that he might shew what Christ himselfe afterward would allow and institute neither had it the respect of an ordinary institution by the Ministery of Iohn but by the institution of Christ himselfe 3. These Sacraments are Baptisme and the Supper of the Lord for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles neither can there other be appointed by men in the Church 4. In respect of Gods Institution there lieth greatest necessity upon the faithfull to use these Sacraments diligently and religiously yet they are not so absolutely necessary to salvation that the absence or meere privation of them doth bring a privation of this institution neither ought they in that respect to be celebrated either of those that are not lawfull Ministers or out of a Church assembly 5. Baptisme is the Sacrament of Initiation or Regeneration 6. For although it doth seale the whole covenant of grace together to the faithfull yet by a speciall approbation it doth represent and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus and Verse 5. Being planted together with him And 1 Cor. 12. 13. We are baptised into one body 7. But because upon our first ingrafting into Christ by Faith there doth immediatly follow a relation of our Iustification and Adoption therefore Baptisme as the Sacrament of the ingrafting itselfe is unto remission of sins Marc. 1. 3. And it is also a representation of adoption whilst that by it wee are confecrated to the Father Sonne and holy Spirit and their names are called upon the baptised 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred unto all the faithfull therefore Baptisme also is the seale of our sanctification Tit. 3. 5. He hath saved us by the laver of regeneration and the renuing of the holy Spirit Rom. 6. 4. 5 6. 9. And because Glorification cannot be separated from true holinesse therefore it is withall the seal also of eternall glory Tit. 3. 7. That we might be made heires according to the hope of eternall life Romans 6. 8. If we be dead with Christ wee believe that wee shall also live together with him 10. But because those benefits are sealed according to the measure of initiation in Baptisme hence First Baptisme is but once to be administred because there is but one beginning of spirituall life by regeneration as there is but one beginning of naturall life by generation 11. Hence also Secondly Baptisme ought to be administred to all those to whom the covenant of grace pertaines because it is the first sealing of the covenant it selfe now first begun 12. But that the infants of the faithfull are not to be forbidden this Sacrament it appeareth 1. Because if they be partakers of any grace it is by vertue of the covenant of grace and so both the covenant and the first seale of the covenant also doth pertaine to them 2. In that the covenant in which the faithfull are now contained is the same with that covenant which was made with Abraham Rom. 4. 11. Gal. 3. 7 8 9. But that did expressely extend unto Infants 3. This covenant which is now administred to the faithfull doth bring more large and full consolation to them then of old it could before the comming of Christ. But if it should pertaine onely to them and not to their Infants then the grace of God and their consolation should be more narrow and contracted after Christ is exhibited then before it was 4. Because baptisme succeeded in the place of circumcision Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe 5. Because in the very beginning of regeneration whereof baptisme is a seale man is meerely passive whence also there is no outward action required of a man either to be circumcised or baptised as in other Sacraments but only a passive receiving therefore Infants are as capable of this Sacrament in respect of the chiefe use of it as these of age are 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham who was the Father of the faithfull therefore the want of those acts ought no more to hinder baptisme from Infants now then it did forbid circumcision then 14. The signe in this Sacrament is water not simply but as it purgeth the uncleane either by dipping or sprinkling 15. But therefore water was chosen because there is nothing in use that doth more fitly represent that spiritual washing which is performed by the blood or dead of Christ neither is the sprinkling or application of the blood of Christ so fitly expressed by any thing seeing that now since the death of Christ there ought to be no use of naturall blood in holy things 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone 18. Hence also the supper is onely to be administred to those who are visibly capable of norishment and growth in the Church and so not to Infants but onely to those of age 19. But because most full and perfect nourishment is sealed in Christ therefore here is used not some one and simple signe of nourishing but of a double kind as the nourishment of the body doth require namely Bread and Wine 20. They therefore who take away
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
of those that are endued with vertue into Infants and men of ripe age Heb. 5. 13 14. 46. The communion of vertues is both in the connexion and subordination of them among themselves 47. For connexion is that whereby all vertues which are simply necessary doe cleave together among themselves 1. In respect of the beginning from whence they flow For every good giving and every perfect gift descends from the Father of lights By the spirit of grace Iames 1. 17. 1 Cor. 12. 2. In respect of the end and intention which is to the same thing in generall for all vertues doe so respect God that if his authority be violated in one it is withall virtually violated in all Iames 2. 10. 3. In respect of that helping indeavour which they performe mutually one to another For one vertue doth dispose to the act of another and also doth defend and confirm the same with the act 48. Yet vertues are not so essentially and intrinsecally knit together that every one is of the essence of the other or doth necessarily depend upon it as upon a procreating cause 49. Subordination of vertues is that whereby the act of one vertue is ordered to the act and object of another either as a meanes to an end which is the command of a superior upon an inferior vertue as Religion commands Iustice temperance and the like when it refers their acts to the furthering the worship and glory of God or as a cause to its effect which belongs to every vertue in respect to every one for so Religion it selfe is ordained to bring forth and conserve Iustice. 50. Whensoever the act of one vertue is ordered to the end of another vertue this ordination although in respect of the direction it depends upon Prudence yet in respect of the effectuall force and authority it depends upon a superior vertue CHAPTER III. Of good Workes 1. AN action of vertue is an operation flowing from a disposition of vertue Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things 2. In the same sence it is called an action or worke that is good right laudable and pleasing to God 3. Unto such an action there is required first a good efficient or beginning that is a will well disposed and working from true vertue for good fruits doe not grow but out of a good Tree Mat. 12. 33. Secondly a good matter or object that is something commended by God Mat. 15. 9. In vaine they worship me teaching doctrines which are the Commandements of men Thirdly a good end that is the glory of God and those things which tend unto his glory 1 Cor. 10. 31. Doe all to the glory of God 4. But the end and the object are oftentimes all one both in good and evill actions especially in the intention and election of te will where they end it selfe is the proper object For those acts are either conversant in the end it selfe as in the matter or object as the acts of desiring willing wishing loving injoying or in those things which tend to the end as they are such so as the goodnesse or deformity is properly derived from the end 5. For although that good intention or intention of welldoing which is generall and confused doth not make a particular action good if other conditions be wanting neither doth a speciall intention of good suffice for it if the meanes be evill as if any intending to bestow any thing on the poore or upon pious uses should to that end take to himselfe other mens goods yet an evill intention doth alwayes make an action evill and a good intention with other conditions doth make very much to the constitution of a good action 6. But there is required to an action truly good that at least virtually it be referred to God as to the chiefe end 7. In the fourth place also there is required a forme or a good manner which is placed in the agreeing of the action to the revealed Will of God 8. Moreover this will of God doth informe an action of man as far forth as it is apprehended by reason Hence the very conscience of man is the subordinate rule of morall actions so as every action must agree with a right conscience and an erring or doubtfull conscience is first to be laid down before a man may doe against it although a lighter scruple or sticking of conscience must not any way put off any action otherwise approved 9. But that this forme or manner be good it requires all the circumstances to be good for a singular action is alwayes clothed with its circumstances upon which the goodnesse or evillnesse of it doth not a little depend 10. But those circumstances being referred to the act of the will doe passe into the nature of an object For the will whiles it willeth some worke willeth all that which is in it and so all the known circumstances either expresly or implicitely and a knowen circumstance being changed oftentimes the act of the will is changed 11. But the same circumstances being referred to the act of any other faculty besides the will are only adjuncts 12. So the end it selfe is rightly reckoned among the circumstances although not in respect of the will yet in respect of the faculties and other Acts. 13. By reason of these circumstances it comes to passe that although many Acts in the generall or in their owne nature are indifferent yet there is no singular Act that is morall and deliberate but it is either good or evill 14. An Act in its kind indifferent is when the object of it includes nothing which pertaines to the will of God either commanding or forbidding yet such acts being in exercise severally considered if they be properly humane proceeding of deliberate reason are either directed to a due end and have conformity to the will of God and so are good or they are not rightly directed but dissent from the will of God and in that respect are evill 15. Besides actions good evill and indifferent some doe observe that there are some acts that do Sonare in malum have an evill sound that is being absolutly considered they doe impart a certaine inordinatenesse but by some circumstances comming to them they are sometimes made good as to kill a man the like but even those acts ought to be referred to indifferents for they oâ—…ly seeme to have some evill in themselves as also to free a man from danger of death seemeth to have some good in it selfe with which shew also many that are not evill are deceived but the true goodnesse or pravity of these actions depends upon the object and other circumstances to slay the innocent or set at liberty the guilty is evill to slay the guilty justly or deliver the innocent upon just reason is good 16. The goodnesse of all these causes and conditions is collectively required for an action absolutely good but the defect of some one
makes the action so far forth evill 17. Hence our good workes whilest we live here are imperfect and impure in themselves 18. Hence they are not accepted before GOD but in Christ. 19. Hence in the workes of the regenerate there is not that respect of merit whereby any reward is obtained by Iustice. 20. Yet that reward which is imputed not of debt but of grace Rom. 4. 4. is sometime assigned to those imperfect indeavours Mat. 5. 12. Because although all our blessednesse is the meere gift of God Rom. 6. 23. Yet the fruits of grace abounding in us are put upon those accounts whereby we doe get the certainty of that gift Phil. 4. 17. I require that fruit abounding which may be put on your accounts 21. The action of vertue is either inward or outward 2 Cor. 18. 10. 11. To will to doe to performe 22. The internall action is properly of the will it selfe 23. The externall action is of another faculty distinct from the will whether it be of the understanding or of the sensitive appetite which is commonly called internall or of the executive power which is usually called externall 24. The internall action of the will hath goodnesse or evillnesse so intrinsecall that an act cannot remaine the same in the nature of it but it must be the same in manners but an outward act may remaine the same in nature and yet become another in manners namely of good may become evill and of evill good As if any one beginning to walke out of an honest purpose doe persist in his journey for an evill end 25. There is one and the same goodnesse or evillnesse of an internall act and an externall commanded by it for it is the same act in kind of manners For to will to worship God and from that will towards God are not two acts of obedience but two degrees of one and the same act so that the goodnesse of the one is perfited in the other 2 Cor. 8. 11. Performe to doe that very thing that as there was a readinesse to will so there may be a performance 26. The outward act without the inward is not properly good or evill but the inward is good or evill without the externall because the goodnesse of an action depends first and chiefly upon the will which is often accepted with God although the outward work it selfe be absent 2 Cor. 8. 13. If there be first a ready mind one is accepted according to that he hath 27. But as vertue in its own nature tends to an act for it is a disposition to doe well neither is it idle so the internall act of it tends to an externall and produceth it and in it is lead to its end Iames 2. 22. Thou seest that Faith was the helper of his workes and by works Faith was brought to its end 28. Yet the externall act joyned with the internall doth not properly and by it selfe increase the goodnesse or evillnesse of it in respect of the intention only but by accident it doth increase it as it doth continue or increase the act of the will it selfe 29. The goodnesse and evillnesse of any act which depends upon the object and the circumstances of the act is in respect of its nature in the externall act before it be in the internall although in order of existence it is first in the internall For to will to give every one his owne is therefore good because this thing to give every one his own is good yet the goodnesse doth exist in the act of willing before in the act of giving So to will to steale is evill because to steale is evill The reason is because the exterior act is the cause of the inward in order of intention and the inward act is the cause of the outward in order of execution 30. But that goodnesse or evillnesse which depends upon the end is first in the inward act and after in the outward because the very intention of the end is the inward act of the will so-to-forsake the World for righteousnesse sake is good because to will righteousnesse is good and to give almes for vaine glory is evill because it is evill to will vaine Glory 31. Obedience that appeares in outward actions without the inward is hypocrisie and so is not indeed obedience but a certaine shadow of it 32. Yet inward obedience without outward although it be incompleat yet it is true and if there be an effectuall will present so that opportunity or ability of executing is only wanting it is no lesse acceptable to God then if it had an externall act joyned with it 2 Cor. 8. 12. 33. Therefore we must not judge of actions good or evill by the event For although it is equall and God himselfe willeth that he that is judge of offences among men doe incline to the more fovourable side if the event it selfe doe favour Exod. 21. 21. and so forward yet before the tribunall of God the inward sin is as great caeteris paribus other things answerable when neither event not outward act followes as if both should follow Mat. 5. 28. Whosoever lookes on a woman to lust after her hath committed adultery already with her in his heart 34. Yet inward obedience is not of it selfe sufficient because the whole man ought to subject it selfe to God our bodies are to be offered to God Rom. 12. 1. He is to be glorified in our bodies 1 Cor. 6. 20. Neither is that true inward obedience which doth not incline to externall 35. The workes which are called workes of supererogation whereby the Papists doe boast that some of theirs doe performe more excellent workes then are commanded in the Law of God by the obsevation of certaine counsells which they faigne doe not command but counsell only a singular perfection are the dotings of idle men which know neither the Law nor the Gospell 36. Unto the best workes of the faithfull there adhereth that imperfection which hath need of remission yet the workes themselves are not sins CHAPTER IIII. Of Religion 1. OBservance is either Religion or Iustice. 2. This distribution as touching the thing it selfe is made by God in the division of the decalogue as it is enfolded by Christ. Mat. 22. 37. Also the sence of the same distribution is expressed in other words Rom. 1. 18. Where all disobedience of man is distributed into impiety and injustice which could not stand unlesse all obedience also were conversant in Piety and Iustice which is also more plainly opened Tit. 2. 12. Where of those thres thinge propounded Righteousnesse and Piety doe make the parts of new Obedience and Temperance notes the manner or meanes of performing the same namely denying worldly lusts 3. Unto the same also that distribution of a Christian life tends which is more frequently used into holinesse and righteousnesse Luc. 1. 75. Eph. 2. 24. And the same is the meaning of that distribution which is of love towards God and love towards
intrinsecal good added to God but an outward good which is honor that is a testification of the vertue of another to further his glory or estimation and this is all that which the Creature can performe unto God 24. Therefore an agreable or worthy estimation of God and other acts wherby an estimation is manifested doe make as it were the next matter of religion And every humane honest act as far forth as it may be referred to the honour and glory of God may be the matter or matteriall object of religion Also one and the same act which in respect of subjection to the precept is called obedience in respect of the honour which it brings to God is called religion and worship 25. The proper manner of honour or religious worship is to subject the soule it selfe and the inward affections and acts of the will to another 26. For in respect of the soule and inward acts of it man is not subject directly and Per se to any Creature although as the soule is knit to the body and the inward acts to the outward his as it were necessary condition doth command that subjection which is due to the Creature as a superior 27. This honour is due to God not only according to the agreement of the thing in which sence we say those things are due which we give of liberality but also according to the right of the person to whom it is given and that by so strict a right that in respect of the debt it exceeds all Iustice although in respect of equality it is much exceeded by Iustice. 28. Therefore all worship which either by its nature or condition or by Law and common custome or by the mind and institution of him that gives it doth give religions honour to another beside the true God it doth so far forth at least faine to it selfe a new and a false GOD. 29. He that doth not give this religious worship to God is prophane he that gives it to another besides to the true God is an idolater Acts 10. Revel 19. 10. 22. 8. 30. But because greatest care ought to be had in Divine worship therefore among the Latines the word religion is sometime metaphorically used to set forth any anxious care even in things that were not sacred By which appeares that the Heathens themselves by the light of nature did see that the care of Religion is to bee prefered before all other things 31. Also because the feare of conscience pertaines to the worship of religion therefore also every scruple of conscience is wont to be called religion whence also we may gather that nature it selfe doth dictate that the conscience of a man doth first and most properly respect religion 32. The generall state of the Church as it doth prefesse a right manner of worshipping God is rightly wont to be called the Christian Religion because such a relation of a state or profession ariseih from vertue and the act of Religion 33. Those things which by a speciall institution are destinated to religious uses as the instruments of religion are also by reason of their state or fixed relation which they have called religious 34. That peculiar manner of living which the Monkes have chosen to themselves to exercise a certaine fained perfection without any reason and not without wrong to other Christians is wont to be called religion by the Papists and such Monkes religious persons 35. He that is not religious is not a Christian. 36. The true religion is onely one CHAPTER V. Of Faith 1. THE parts of religion are two naturall worship and voluntary or instituted worship 2. This distinction is grounded on Exod. 20. 6. Those words of the second Commandement who love me and keep my Commandements 3. Naturall worship is that which depends upon the nature of God so that although we had no Law revealed and prescribed by God yet if we did rightly perceive and know the Nature of God by a meet contemplation of it we might the grace of God helping us perceive al those things which in this behalfe pertaines unto our duty 4. For there is no body who understands the Nature of God rightly but withall he doth also necessarily acknowledge That GOD is to be believed and hoped in that God is to be loved called upon and to be heard in all things 5. Hence this naturall worship is simply necessary to salvation Psal. 79. 6. Ierem. 10. 52. 2 Thess. 1. 8. Powre out thy wrath upon those Nations that know thee not and upon the Kingdomes that call not upon thy name For although we obtaine eternall life neither by merit nor by any vertue of our obedience yet this part of obedience hath such an essentiall connexiâ—…n with that Faith whereby we rest upon Christ to life eternall that in exercise it cannot be separated from it 6. Hence also this worship hath been is and shall be one and the same or immutable 1 Iohn 2. Verse 7. The old Commandement which ye had from the beginning 7. Naturall worship is commanded in the first precept not only as it is internall but also as it is externall 8. For. 1. All obedience is the same inwardly and outwardly therefore the same inward and outward worship is contained in the same precept 2. In those precepts which pertaine to the second table inward and outward obedience is together commanded in every one Christ himselfe being interpreter Mat. 5. Much more therefore in the precepts of the first table and in the first and chiefe of them 3. If that distinction were lawfull that the first precept would command only inward worship and the second only outward then the first Commandement should bind the inward man and the second only the outward man and the body which is contrary to all reason 9. Naturall worship tends unto God either as our good or as good in himselfe 10. The worship which tends unto God as unto our good doth either respect him as he is in present ours as Faith or as hereafter he is to be ours as hope 11. Faith is a vertue whereby we cleaving to the faithfulnesse of God doe leane upon him that we may obtaine that which he propounds to us He that receiveth his testimony hath sealed that God is true Iohn 1. 12. As many as received him who believe in his Name 12. These five things concurre to make a Divine Faith 1. A knowledge of the thing testified by God 2. A pious affection towards God which causeth that his testimony doth most prevaile with us 3. An assent which is given to the thing testified because of this affection towards God who is the witnesse of it 4. A resting upon God for the obtaining that which is propounded 5. An election or apprehension of the thing it selfe which is exhibited to us in the testimony 13. The first of these is in the understanding but it doth not make Faith because it is common to us with unbelievers hereticks apostates and
this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.
16. But his wel-pleasednesse is in those good things which are communicated by him to us but our wel-pleasednesse is in that goodnesse and Divine perfection which in no sort depends upon us 13. Love of good will is that affection whereby we yield our selves wholy to God and we wil and endeavour that all things be given to him which pertaine to his glory Revel 4. 10 11. They fell downe and cast their crownes before the throne saying Thou art worthy O Lord to receive glory and honour and power 1 Cor. 10. 31. Doe all to the glory of God 14. God in bearing us good will doth make us good by conferring that good which he willeth but we cannot properly bestow any good upon him but only acknowledge with the heart publish by words and declare in some measure by deeds that goodnesse which he hath 15. That mutuall Charity which is between God and the faithfull hath in it selfe some respect of friendship Iohn 15. 15. I have called you friends because I have made knowen all things which I have heard from my Father 16. In this friendship although there is not found that equality which is among men that are friends yet that equality which is possible doth appeare in a certaine inward communion which is exercised betweene God and the faithfull in which respect God is said to reveale his secrets to the faithfull Psalm 25 14. Iohn 15. 15. And to be as it were familiarly conversant with them Revel 3. 26. If any shall heare my voyce and shall open the doore I will goe in to him and sup with him and hee with me Iohn 14. 23. If any love me hee will keepe my Word And my Father will love him and we will come to him and dwell with him 17. Charity doth implicitly containe in it the keeping and fulfilling of all the Commandements of God Rom. l 13. 10. 1 Iohn 2 5. and 3. 18. For he cannot truly love God who doth not study to please him in all things and to be like him 1 Iohn 4. 17. Herein is our Charity made perfect that as he is such also are we 18. The manner of our Charity towards God is that it becaried to him as to that which is simply the highest good and end so that neither God nor the love of God is principally and lastly to be referred to any thing else because such love should be mercenary Iohn 6. 26. Ye seeke me because yee ate of the loaves and were filled 19. Yet wee may love God as our reward Genesis 15. 2. And with respect of other good things as of a reward Gen. 17. 2. 20. The degree of Charity towards God ought to be the highest first in respect of the object or as they say objectively that is willing a greater good to him then to any 2. In regard of esteeme or as some speake appretiatively that is preferring him and his will before all other things even our own life Matt. 10. 37. Luc. 14. 26. So that we rather choose to die then to transgresse even the least of his Commandements 3. Intensively that is in respect of the vehement indeavour in the application of all the faculties to the loving of God Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart and with all thy mind and with all thy strength 21. According to this description of Charity it is rightly said of some Divines that God is only to be loved that is simply by it selfe and according to all the parts of Charity namely with affection of good will desire of Union and wel-pleasednesse of enjoying in the highest degree although our neighbour also is to be beloved in a certaine respect for another thing in part and in a lower degree 22. To this Charity is opposed that feare which hath torment by the presence of God and feare of punishment to be in-flicted by him 1 Iohn 4. 18. Perfect love casteth out feare because feare hath torment 23. Hence Charity being perfected casteth out feare Ibid. Because that feare is an horror arising from the apprehension of evill by reason of the presence of God and so is opposed to Charity which is caried unto God as unto that which is absolutly good 24. Secondly there is opposed to it an enstranging from God which is called by some hatred of abomination Psalm 14. 3. Iohn 3. 20. They are all gone out of the way He hates the light for as Charity consists in affection of union so this enstranging is in disjunction But that hatred of God is most contrary to the love of God which is called hatred of enmity Iohn 13. 23 24 25. They have hated both me and my Father For as the love of Charity is in good will so this enmity against God is in that that ungodly men doe desire and will ill to him if it might be that he were not or at least that he were not such an one as he is 25. For although if God be apprehended so as he is in himselfe he cannot be the object of hatred yet as he is apprehended as one that taketh vengeance on sinners so far forth he is often hated of the same sinners because in that respect he is most contrary to them Ioh. 3. 20. Whosoever evill doth hateth the light neither commeth to the light least his deeds be reproved For as the love of God is in the godly the cause that they hate impiety contrary to God so the love of iniquity in the ungodly causeth that they hate God as contrary to their iniquity 26. But the degrees by which men ascend to this height of ungodlinesse are these 1. Sinners love themselves inordinatly 2. They will that which pleaseth themselves although it be contrary to the Law of God 3. They hate the Law because it is contrary to this desire 4. They hate God himselfe who is the giver and author of such a Law 27. The love of this world also is opposed to the Charity towards God 1 Iohn 2. 15. Because this world agreeth not with God his will There Verse 16. If any love the world the love of the Father is not in him Because whatsoever is in the world is not of the Father 28. For as the perfection of Charity is in this that the mind doth rest in God so it must needs be against Charity that the minde doth rest in that which is contrary to God 29. Charity is no more the forme of other vertues then any vertue commanding or ordering the acts of another is the forme of it but because those acts which in their nature doe not respect God are referred to him by Charity and in him such acts are perfected therefore by a metaphor it is not amisse called the forme of those acts and of the vertues also from which they come 30. But Charity cannot be the intrinse call forme of Faith because in its nature it followes Faith as an effect followes the cause it doth not goe before as
wanting either wholy or in part or in our feeling or finally in respect of the act or in respect of the continuance of it 59. Hence a sence of our emptinesse and want together with an apprehension of sufficiency whereby our insufficiency may be supplied is necessarily required to make a petition aright 60. The vertue and efficacy of petition is not in deferring or in satisfying as the Papists would have it but in impetration onely 61. To impetrate is properly to have the force of a meanes to obtaine some good freely from another 62. Therefore all good works or all observance although as it flowes from Faith hath some power to obtaine blessings from God by vertue of that promise whereby he appointeth a free reward to them whence also Reall Prayer distinguished from vocall mentall is called by some a good worke although very improperly yet petition doth obtaine in a speciall manner not only as it is a chiefe part of obedience but also because it hath in its proper nature this end and use as it is a formall act of Faith and hope by which we receive all good things from God 63. But this impetration doth not properly respect the justice of God but his mercy and kindnesse 64. Hence we receive every good thing we aske not from the hand of justice but grace 65. Petition because it doth most formally flow from Faith and Hope therefore it is in the same manner conversant about good things to be asked as those vertues are conversant about their secundary objects that is those things which they apprehend are to bee communicated to us from God 66. Hence those things onely are to be asked absolutly which are necessary for Gods glory and our salvation but other things with a secret subjection to the most wise disposing of God 67. Hence both the manner and particular time to communicate this or that upon us ought not to be prescribed to God in our prayers yet it is lawfull to pray God to heare us speedily Psalme 102. 3. Heare me speedily Because hee hath promised to doe this Luke 18. 8. Hee will avenge them quickly Yet wee may not define the fit time of this hastening 68. But because petition flowes also from Charity hence those things also are to be desired and asked in prayers which doe most make to the celebration of the glory and goodnesse of God 69. Hence also we aske not only for our selves but for all other also who either or may be pertakers with us of the same goodnesse of God 1. Tim. 2. 1 2 3. 70. The Patriarchs and Prophets did not only in their blessings pray well when they uttered their desires but also did promise well in the name of the Lord the Hebrew words are wont to containe both Let God give or God shall give Gen. 27. 30. 71. Therefore although we may not peculiarly pray for the dead because such prayer hath neither precept nor commendable example in Scriptures nor finally any use or end neither may we pray for all and every one living collectively that they may be saved because we know the contrary is determined by God yet we ought not wholly to reject any man living in particular from the communion of our prayers neither for any enmity nor for conjectures or probable signes of reprobation 72. Petition is twofold according to the respect of the object or thing which is asked for it is either Apprecation or Deprecation 73. Apprecation is petitioning for good things to be communicated 74. Deprecation is petition for evill things to be removed Intercession which is joyned to these two 1. Tim. 2. 1. is a peculiar manner of deprecation namely when that evill which we desire to be removed is placed in some injury done by men 75. Unto deprecation there belongs Complaints and lamentations as adjuncts of it 76. Complaint is a signification of our griefe of miseries as they are injuriously inflicted by men 77. Unto these complaints imprecation is sometime joyned whereby we wish some evill to those who are authors of evill But this is ordinarily no further lawfull then as it hath the force of deprecation for the removing some greater evill by that evill which we wish to them but the propheticall imprecations were also predictions 78. Lamentation is a signification of our griefe of those miseries as they are sent by God 79. Sometime fasting is added to deprecation as an outward adjunct 80. Fasting is an abstinence from the helpes and comforts of this life whereby humility is shewed as it were in a reall confession and we are made the more fit to make more effectuall prayers 1. Cor. 7. 5. Ioel 1. 14 15 16. Dan. 9. 2. 3. 81. Hence fasting considered by it selfe is not a good worke and part of our obedience toward God but as it disposeth us to make more free ardent and more continued Prayers 82. Hence also the same measure and time of fasting is not equally profitable and necessary to all and every one 83. Finally hence that way of fasting is most religious when the whole mind is so attent to seeke God that thereby it is called a way from the thought and care of those things which pertaine to the life present 84. Thanksgiving is prayer of those things which we have received that the honour may be given to God Ps. 50. 15. 23. I will deliver thee that thou mayst glorifie me He that offereth praise doth glorifie me 85. It is Prayer no lesse then petition because whilest we give thanks to God we doe represent our will with a religious submission before God that he may be as it were affected or moved although not properly to that end that we may receive something from God but rather that we may refer something we have received unto him 86. It is most properly of those things which we have received because we must first be affected with the sence of a benefit before wee can give thankes to GOD in respect of it 87. Yet thankes must be given not only for those things which we have actually and really received but also for those things we apprehend by Faith and Hope partly because the promise it selfe of these things is a benefit which in some sort is already said to be bestowed and partly because the things promised are apprehended with that certainty that they doe affect the mind as things present 88. Also that celebration of the praises of God belongs to thancksgiving which is exercised about those perfections which are in God himselfe and doe shine forth in his works but with a certaine respect to those things we have received namely as those perfections are arguments that doe either illustrate that good which wee have received or confirme the bestowing of it Rev. 4. 8 9. Holy holy holy Lord God Almighty the living Creatures gave glory and honour and thanksgiving to him who sate upon the Throne 89. Hence for the right performance of thanksgiving there is required 1. A
thou entrest into the House of God Bee not swift with thy mouth and let not thy mind hasten to utter a thing before God 12. But this preparation doth most properly pertaine to those acts of religion which are more solemne for meditation it selfe whereby the mind is stirred up is an act of Religion but it doth not require another preparation also before it for so we should proceed without end but those acts which are of their nature lesse perfect ought to make way for the more perfect and more solemne acts 13. Hence before publick and solemne hearing the word and prayer private prayer is required and also before private prayer if it be solemne there is required some meditation also of those things which pertaine to our prayers whether in respect of God whom we pray unto or in respect of our selves who are about to pray or in respect of the things themselves which are to be asked 14. The circumstances that are concomitant or that accompany with are Reverence and Devotion 15. A certaine generall reverence of God is necessary to all obedience which respects the authority of God that doth command but this reverence is proper to the acts of Religion which hath respect to the holinesse of those things about which we are exercised 16. This Reverence containes two things 1. A due estimation of the excellency of such things 2. A feare of too much familiarity namely whereby such things might be unworthily handled by us 17. Devotion also containes two things 1. A certaine singular readinesse to performe all those things which pertaine to the worship of God Psal. 108. 23. O God I will sing with a fixed heart I will awake right early 2. A sutable delight in performing those things If. 58. 13. If thou shalt call the Sabbath a delight 18. Hence also a greater care and of another kind must be had in hearing the Word of God then in receiving the Edicts of Princes And in calling upon the Name of God then in supplications which we make to men whomsoever 19. The circumstances that follow after are two 1. To retaine the force and tast as it were of that worship in our minds 2. To obtaine with all our endeavour the end and use of it 20. The outward circumstances are those which pertaine to order and decency 1. Cor. 14. 40. Let all things be done decently and in order 21. But the generall rule of these is that they be ordered in that manner which maketh most for edification 1. Cor. 14. 26. 22. Of this nature are the circumstances of place time and the like which are common adjuncts of religious and civill acts 23. Therefore although such like circumstances are wont to be called of some rites and religious or Ecclesiasticall ceremonies Yet they have nothing in their nature which is proper to religion and therefore religious worship doth not so properly consist in them however the holinesse of religious worship is in some sort violated by the neglect and contempt of them because that common respect of order and decency which doth equally agree to religious and civill actions cannot be severed from religious worship but the dignity and majesty thereof is in some sort diminished 24. Such like circumstances therefore which of their own nature are civill or common are not particularly commanded in the Scriptures partly because they come into mens common sence and partly because it would not stand with the dignity and majesty of the Law of God that such things should be severally prescribed in it For by this meanes many ridiculous things should have been provided for by a speciall Law as for example that in the Church assembly one should not place himselfe in anothers bosome spit in anothers face or should not make mouthes in holy actions Yet they are to be accounted as commanded from God 1. Because they are commanded in generall under the Law of order decency and edification 2. Because most of them doe necessarily follow from those things which are expresly appointed by God For when God appointed that the faithfull of all sorts should meet together to celebrate his name and worship he did consequently ordaine that they should have a fit and convenient place wherein they may meete together and an houre also assigned at which they may be present together when also there is a Minister appointed by God to teach others publickly it is withall appointed that he have a seat and that situation of his body which is meet for such an action 25. Those things therefore which pertaine to order and decency are not so left to mens will that they may under the name of that obtrude what they please upon the Churches but they are partly determined by the generall precepts of God partly by the nature of the things themselves and partly by those circumstances which doe offer themselves upon occasion 26. For divers circumstances of order and decency are such as though there be no publick institution of them yet they ought to be observed of every one neither can men forbid them without sin 27. But those constitutions by which many circumstances of this kind are wont to be determined about place time and the like are rightly said to be by the best Divines partly Divine and partly humane because they are partly grounded upon the Will of God in respect of the chiefe and primary reason of them and they depend partly upon the prudence of men in respect of particular observation of those things which are agreeable to the Will of God yet so that if there be no error of man in making that determination that constitution is to be held as simply Divine For it is the Will of God that the Church meet at that houre of the day which all circumstances considered is most convenient If therefore there be no error in observation of the circumstances that houre which by their due consideration is assigned for meeting must be acknowledged as if it were appointed by God 28. The speciall manner of the worship of God must be specially determined as the speciall nature of every religious action doth require 29. Hitherto pertaineth the right manner of hearing the Word of God calling upon his name receiving the Sacraments exercising Ecclesiasticall Dâ—…scipline and of performing all those severall things which pertaine either to the naturall or instituted worship of God Ezech. 33. 31. Mat. 13. 19. 1. Cor. 11. 27. 29. Esay 66. 5. 30. But because in Oathes the manner of swearing is wont to be chiefly respected therefore not without all reason it is wont to be by many referred to this place in the third Commandement although of its owne nature it pertaine to the first Leviticus 19. 12. Mat. 5. 34. 2. Chron. 36. 13. 31. Contrary to this due manner in the generall is 1. That vice which is called of some Acedia loathing whereby one loatheth Divine or spirituall things 2. Tim. 4. 3. Which is opposed to that desire whereby we
for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
thing is taken to be rendred freely againe in the same generalled mutuum or to be restored in the same speciall called commodatum to which a pledge or depotum may be reckoned 24. About these matters a lawfull occupation or course of living is conversant belonging to all men except those who enjoy publike offices of whom we have spoken before at the fift Commandement for such occupations of life although they doe from the nature of the thing pertaine to the common good and ought to be thither directed by men yet they doe with all belong to the private good of this life in getting and keeping the goods of this life Eph. 4. 28. 2. Thess. 3. 11. 12. 25. All are bound who are not exercised in greater offices and doe not prepare themselves to them to exercise some such occupation 1. Tim. 5. 13. Gen. 3. 10. According to that of the Apostle if any will not labour let him not eat 2. Thess. 3. 10. 26. Neither is it enough that one labour unlesse he labour that which is good Eph. 4. 28. That is doe follow that occupation of life which agrees with the will of God and the profit of men studying quietnesse and diligence 1. Thess. 4. 11. 12. 2. Thess. 3. 12 Unto which are opposed slothfulnesse voluntary beggery vaine curious unclean arts and an unnecessary care of other mens matters which is called Busibodines 27. But to what singular kind of occupation every one ought to apply himselfe that depends partly upon the inward endowments inclinations which he hath 1. Pet. 4. 10. And partly upon outward circumstances whereby he is caried more to one course of life then to another 28. But because there is a singular providence of God exercised in directing such matters therefore every one is rightly said to be assigned to this or that kind of life as it were by Gods reckning 29. But although in respect of this divine providence such a speciall occupation of life is wont to be by proportion called by Divines a vocation yet this is not so to be taken as if that vulgar men were as well separated by God to their occupations as a believing man is to live well or a Minister of the word to fulfill the worke of the Ministery for neither is there any where in the Scriptures either any such thing declared or the title it selfe of vocation simply and properly given to any vulgar occupation 30. For the Apostle 1. Corinth 7. 20. When he makes mention of vocation doth not set forth any certaine occupation of this life for circumcision and uncircumcision service and freedome are not occupations of life or just callings but he distributes as it were the calling of the faithfull by the subjects when he shewes that some are called being servants and some being free as appeares Verse 24. Where he unfolds the variety of calling by that divers state and condition in which the called are found neither doth he there command that every one abide in that state in which he was called for he permits a servant to aspire to freedome Verse 21. But he teacheth that there is no difference of a free man and a servant in respect of Christ and christian calling Verse 22. 31. In the defect of such possessions poverty consists and riches in the abundance of them 1. Iohn 3. 1. 32. Riches lawfully gotten though in their own nature they be not morall good things yet they are good gifts of God Prov. 22. 4. 33. And poverty hath the respect of a punishment or affliction Prov. 21. 17. 34. Therefore there is no perfection in casting away or forsaking riches unlesse the speciall will of God require it Acts 20. 25. 35. But euangelicall poverty which is spirituall may consist with great riches as in Abraham Iob c. 36. Also propriety and distinction of dominions is the ordinance of God and approved of him Prov. 22. 2. 2. Thess. 3. 12. 37. In this right of dominion both in getting and using commutative Iustice is exercised the summe whereof is that we possesse our own not anothers and that without the hurt of others 38. But the foundation of this Iustice is placed in the lawfull keeping of those things we have 39. Unto this keeping is required parsimony and frugality Prov. 21. 15. 40. Parsimony is a vertue whereby we make only honest and necessary expences 41. Frugality is a vertue whereby we order our matters with profit and benefit 42. The perfection of this Iustice properly flowing from Charity is in Liberality 43. Liberality is a vertue whereby we are inclined to communicate our commodity freely to others by the Will of God 2. Cor. 8. 14. Rom. 12. 13. Levit. 25. 35. Ps. 37. 19. 44. Unto liberality pertaines not only a free giving under which is comprehended the forgiving of a debt but also free lending Luc. 6. 34. And hospitality Rom. 12. 12. 1. Pet. 4. 9. 45. Almes properly so called doth consist in this liberality when it is done upon taking pitty on the calamity of our Neighbour 46. Theft in the larger signification is opposed to a just title of dominion 47. Theft is an unjust taking away of that which is another mans against the will of the owner Eph. 4. 28. 48. Taking away comprehends taking detaining and damnifying 49. A thing is said to be anothers which is anothers either in respect of propriety power or possession 40. In divers causes the owner upon right of humanity is supposed to consent to the bestowing of some part of his goods although he hath not actually testified his consent and then the respect of theft ceaseth Deut. 23. 24. 25. 51. But seeing that which is another mans is taken away either secretly or by force hence there are two kinds of this sin namely theft specially so called and Rapine or Robbery Exod. 22. 1. Hos. 6. 8 9. Luc. 8. 21. 1. Cor. 6. 8 9. 52. Unto theft is referred all fraud which is used in buyings or sellings or in any other unlawfull getting 53. Theft in the common wealth is Peculatus when things that belong to the community are taken away and Annonae stagellatio when the buying and selling of corne or other things is made deerer then is fit by monopolies or the like arts 54. Unto rapine are referred oppression Esay 3. 14. and extorsion Luc. 3. 14. 1. Sam. 2. 12. 55. Unto parsimony and frugality is opposed profusion which is an immoderate bestowing of those things which we have 56. Unto liberality is opposed covetousnesse which is an immoderate keeping of those things which we have Prov. 11. 24. Or a greedy desire of those things wee have not 1. Tim. 6. 9. CHAPTER XXI Of telling Truth Veracity 1. IUstice which doth affect our Neighbour mediatly is Veracity and contentation For by that our Neighbour is affected by meanes of his credit and by this by meanes of some worke or action of ours belonging to some Commandement going before 2. Veracity is a vertue
Intelligence Science Sapience Art or Prudence were not hereto belonging for all these are in every accurate Discipline and especially in Divinity but because this discipline is not from Nature and humane invention as others are but from divine revelation and institution Isay 51. 4. Doctrine shall proceed from me Matth. 21. 25. From Heaven why did you not then believe him Iohn 9. 29. we know that God spake to Moses Gal. 1. 11. 12. The Gospell is not according to man for neither did I receive it from man neither was I taught it but by Revelation Iohn 6. 45. 3. The principles of other Arts being inbred in us may be polished and brought to perfection by sense observation experience and induction but the solid principles of Divinity how ever they may be brought to perfection by study and industry yet they are not in us from Nature Matth. 16. 17. flesh and blood hath not revealed this unto thee 4. But seeing every Art consists of rules whereby some Act of the Creature is directed and seeing life is the most noble of all acts it that is Divinity cannot properly be conversant about any other thing then about life 5. And seeing that that life of the Creature is most perfect which comes neerest to the living and life-giving God therefore the nature of Divinity life is to live to God 6. Men live to God when they live according to the will of God to the glory of God God inwardly working in them 1. Pet. 4. 2. 6. that he might live after the will of God according to God Gal. 2. 19. 20. That I may live to God Christ lives in me 2. Cor. 4. 10. that that life of Jesus might be manifest in our bodies Phil. 1. 20. Christ shall be magnified in my body whether by life or death 7. This life as touching its essence remaines one and the same from its beginning unto eternity Iohn 3. 36. 5. 24. He that believeth in the Sonne hath eternall life 1. Iohn 〈◊〉 15. Life eternall remaining in him 8. But although in this life there is contained as well to live happily as to live wel yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live well is more excellent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live happily and that which ought cheifly and finally to be respected is not blessednesse which respects our profit but goodnesse which is referred to Gods glory Therefore Divinity is better defined by that good life whereby we live to God then by a blessed life whereby we live to our selves as it is called of the Apostle by a Synecdoche The doctrine according to God lives 1. Tim. 6. 3. 9. Moreover seeing this life is a spirituall act of the whole man whereby he is caried on to enjoy God and to doe according to his will and it is manifest that those things are proper to the will it followes that the prime and proper subject of Divinity is the will Pro. 4. 23. From the heart commeth actions of life And 23. 26. Give me thy heart 10. But seeing this life and will is truly and properly our most perfect practise It is of it selfe manifest that Divinity is practicall and not a speculative discipline not onely in that common respect whereby other disciplines have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well doing for their end but it is practicall in a peculiar and speciall manner and above all other 11. Neither indeed is there any thing in Divinity which is not referred to the last end or to the meanes pertaining to that end all of which kind doe directly tend to Practise 12. This practise of life is so perfectly contained in Divinity that there is no precept universally true pertaining to living well contained in the disciplines of houshold government morality politicall government or making Lawes which doth not properly pertaine to Divinity 13. Divinity therefore is of all Arts the supreame most noble and the master-peece proceeding in a speciall manner from God treating of God and divine matters and tending and leading man to God in which respect it may be not unfitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a living to God or a working to God as well as a speaking of God CHAPTER II. Of the Distribution or parts of Divinity 1. THere are two parts of Divinity Faith and observance 2. Tim. 1. 13. Hold the expresse forme of wholesome words which thou hast heard of mee with faith and love 1. Tim. 1. 19. Having faith and a good conscience Psal. 37. 3. Trust in the Lord and doe good Of those parts did the Divinity of Paul consist Acts 24. 14 15 16. I believe all things that are written and have hope in God I exercise myselfe to have a conscience void of offence the same were the parts of Abrahams divinity Gen. 15. 6. 17. 1. Abraham believed Iehova walke before me continually and be perfect The same doth Christ require of his Disciples when besides faith he requires that they observe all things that he hath commanded Mat. 28. 20. The same doth Paul handle in the Epist. to the Rom. wherein t is manifest that the summe of Divinity is contained Finally he would that the same should be taught in the Churches Tit. 3. 8. these things I will that thou affirme that they that have believed God might be carefull to goe before in well doing 2. A property of this distribution which is required in a genuine distribution of every art is that it flouwes from the nature of the object For seeing the beginning and first act of spirituall life which is the proper object of Divinity is faith and the second act or operation flowing from that principle is observance it necessarily followes that those two are the genuine parts of Divinity neither is there any other to be sought for 3. In the old Testament fitly for that legall and servile estate Divinity seemes sometime to be divided into the feare of God and observing of his Commandements according to that Eccles. 12. 15. The summe of all is feare God and keepe his Commandements for this is the whole duty of man But by a metonymie faith is included on the former part as appeares out of Pro. 3. 5. 7. Trust in the Lord with all thine heart feare the Lord and depart from evill 4. These two parts in use indeed and exercise are alwayes joyned together yet in nature and precepts then are distinguished 5. They are also so distinguished in order of nature that faith holds the first place and spirituall obedience the latter for there can be no vitall actions brought forth unlesse a principle of life be first begotten within CHAPTER III. Of Faith 1. FAith is a resting of the heart on God as on the author of life and eternall salvation that is to say that by him we may be freed from all evill and obtaine all good Esa. 10. 20. Let him leane upon Iehova the holy one