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
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
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
by reason sufficiently determined to good actions and so it hath need of its owne and internall disposition to worke aright 6. Because the other faculties may he compelled and by consequence one may whether he will or no lose vertue if it should have the proper and fixed seat in them 7. Because that praise is most properly due to the actions of the will and to the operations of the other faculties so far forth as they flow from and depend upon the will but that it is proper to vertue to be praise-worthy not onely the Philosophers teach but also the Apostle Philippians 4. 8. If there be any vertue if any prayse 8. Because neither the understanding can be the subject of vertue because intellectuall habits although they bee most perfect yet they doe not make a man good nor any sensitive appetite because true vertue is found in Angels and the soules being separated from bodies which are void of this appetite yet there are often in the sensitive faculties some dispositions which cause that the will commanding aright is more easily obeyed and in that respect they have a certaine resemblance of Vertue 8. Vertue is said to incline to God First that it may be distinguished from a vitious habit whereby men are inclined to evill Rev. 7. 17. 20. 23. 2. That it may be distinguished also from those perfections of the mind which indeed doe bring light whereby the will may direct it selfe as well doing but not incline it to doe right 9. Hence First true and solid vertues doe alwayes make him good in whom they are not that the very dispositions that doe inhere in us are the grace making us first accepted with God as the Schoolemen speake for that pertaines to Faith but because they are reciprocated with a good man and goodnesse is derived from them into our actions 10. Hence also none can use vertue amisse as being the principle of action when notwithstanding men may and are wont to abuse any habit of the mind 11. Therefore those vertues which are wont to be called intellectuall have not an exact respect of vertue 12. Moreover vertue is said to incline not onely to good but also to well doing because the manner of action doth chiefly flow from vertue 13. But as the rule of well-doing so also the rule of vertue is the revealed will of God which only hath the force of a certaine rule in those things which pertaiâ—… to the direction of life 14. That is a Lesbian rule of vertue which Aristotle puts to be the judgement of prudent men for there are never such wise men to whose judgement wee may alwayes stand neither if there were they could not bee alwayes knowne or consulted with by those who exercise themselves in Vertue 15. That which is said to be right reason if absolute rectitude be looked after it is not else-where to be sought for then where it is that is in the Scriptures neither doth it differ from the will of God revealed for the direction of our life Psal. 119. 66. Teach me the excellency of reason and knowledge for I believe thy precepts But if those imperfect notions concerning that which is honest and dishonest be understood which are found in the mind of man after the fall seeing they are imperfect and very obscure they cannot exactly informe vertue neither indeed doe they differ any thing from the written Law of God but in imperfection and obscurity only 16. Therefore there can be no other discipline of vertue then Divinity which delivers the whole Will of God revealed for the directing of our reason will and life 17. They that thinke otherwise doe bring no reasons which may move an understanding and sound man They say the end of Divinity is the good of grace but the end of Ethicks is a morall or civill good As if no morall or civill good were in any respect a good of grace and spirituall As if the proper good blessednesse or end of man were manifold or as if that should be a vertue of a man which doth not lead a man to his end and chiefe good They say that Divinity is exercised about the inward affections of men but Ethicks about the outward manners As if either Ethicks which they define a prudence to governe the will and appetite did not respect the inward affection or that Divinity did not teach as well outward as inward obedience They would have it that Ethickes are concluded in the bounds of this life but that Divinity extends to a future As if a blessed life were not one or that of one and the same life there were one rule as it is present and another as it is to come They say the subject of Ethickes is a man approved good and honest but the subject of Divinity is a godly and religious man when notwithstanding the Apostle doth expresly teach that Divinity instructs us to live not only piously and religiously but also temperatly and justly that is approvedly and honestly Tit. 2. 12. Ad to these that the most eager defenders of the contrary opinion doe acknowledge and contend that morall vertues are the image of God in man and so a degree of Theologicall vertue and that morall vertue compared to spirituall is as warmth to heat and the morning-light to the noone-light As therefore warmth and heat morning and noone-light are taught in the same act so also vertue morall and spirituall 18. Therefore that judgement and wish of that greatest master of arts Peter Ramus was no lesse pious then prudent If I should wish for that which I would obtaine I had rather that this learning of philosophy were delivered to children out of the Gospell by some Divine that is learned and of approved manners then out of Aristotle by a Philosopher A child will learne many impieties out of Aristotle which it is to be feared that he will forget too late That the beginning of blessednesse doth arise out of men that the end of blessednesse is bounded in man that all vertues are wholy contained in mans power that they are obtained by mans nature art and industry That though these workes are great and Divine yet that God is never used to them either as an aider or workeman that Divine providence is removed from this theatre of humane life of Divine Iustice that there is not a word spoken that mans blessednesse is placed in this fraile Life c. 19. But the same habit which is called vertue as it doth incline in his manner unto God is also called a gift as it is given of God and inspired by the holy Spirit and it is called grace as it is freely bestowed by the speciall favour of God upon us also in respect of the perfection which it hath together with the profit and sweetnesse which is perceived from is is it called fruit and in respect of the hope it brings of life eternall it is called blessednesse by some 20. They therefore doe weary
in your minds Raise up the weake hands and feeble knees Thirdly It containes sufferance or patience Iames 5. 7 8. Heb. 10. 36. Be of patient mind and stablâ—…sh your hearts For ye have need of patience 31. The fourth is Temperance whereby all those desires which divert men from wel-doing are asswaged and restrained and so it makes vertue undefiled 2 Tim. 2. 4. None that goeth a warfare entangleth himselfe 1 Pet. 1. 13. Gird up the loynes of your mind be sober c. It is often called in Scripture Sobriety when that word is used in a more generall sence as 1 Pet. 1. 13. 5. 8. And purity or cleannesse of heart 1 Tim. 1. 5. 1 Peter 2. 22. And also sincerity as it doth exclude pollution of any mixture This force of the word is shewed 2 Cor. 1. 12. With simplicity and sincerity of God not with fleshly wisdom 32. Of these foure conditions of vertue the first doth order and as it were constitute vertue the second doth direct and free it from error the third doth strengthen it against inconveniences the fourth makes it pure and defends it against all allurements which doe seduce it 33. All these vertues doe seeme to be prescribed and explained together and almost by name 2 Pet. 1. 4. 6. Ad to Faith Vertue that is Justice or an universall rectitude to vertue knowledge that is Prudence directing aright all your wayes to Prudence continence that is that temperance whereby ye may containe your selves from all allurements of pleasures wherewith men use to be fleshed and drawen away from the right way to continence patience that is fortitude whereby ye may endure any hardship for righteousnesse sake But that which followes there of piety charity doth containe a distribution of vertue to be propounded in his proper place 34. Yet because every of those affections doe more appeare in some vertues then in other therefore some speciall vertues doe take both their name and definition from them for because an accurate rectitude doth most appeare in the number measure weight and valew of those things which are mutually received and given by man therefore Iustice in a certaine speciall manner is wont to be placed in things of such sort And because those inconveniences are held most terrible which are wont to happen in warre and such like dangers therefore the name of fortitude is wont to be restrained to such things Because the pleasures of the sences are wont most to tickle therefore temperance is for the most part placed in them only although those three together with Prudence taken in a generall sence are tied and folded together among themselves as that Philosopher did observe who did first almost propound those foure heads of vertues 35. Whereas the forme of vertue is placed by many in a certaine mediocrity between two vices in the extreame that can be defended by reason 1. Because privation is not the forme of an habit but mediocrity is nothing else then a privation of a defect and an excesse 2. Because the forme of vertue is to be sought in that conformity which it hath to his rule But this conformity doth neither only nor chiefly nor sometime at all consist in mediocrity 3. Because vertue in its formall respect cannot be too much intended so doth not admit excesse but either in that materiall thing which it hath common with vices or in the circumstances of operations as when some of them are exercised when they ought not or are not excercised when they ought 36. That meane which is found in all vertues is no other thing then a conformity to their rule or measure for by this they have certaine measures and bounds in which their nature is as it were contained so that they may not decline to the right hand or to the left but by this reason mediocrity is no more the forme of vertues then of all other things which are distinguished from other things by certaine formes and differences 37. But those vertues which consist in the middle between two vitious habits are not therefore vertues because they consist in the middle but because they doe in that manner consist in the middle as their rule prescribes in which manner mediocrity whether of participation or negation Rei vel rationis of the thing or of a respect is to be considered rather as a subject matter then as a perfecting forme 38. But it is manifest that such mediocrity hath no place in some vertues for the love of God is not in that respect praised that it is not too much but that is is most ardent here the measure is without measure 39. There is the like reason of all vertues in respect of their proper and specificall nature Hee that giveth when he ought not is not too liberall but he is too much in giving so that in that respect he ceaseth to be liberall and in the same act he may be as much defective in not doing that which he ought 40. The wiseman indeed admonisheth Eccles. 7. 16. That we be not just overmuch but this is not at all to be understood of Iustice in its nature for it followes Verse 20. that there is none just upon Earth who doth good and sinned not but as it is in opinion whereby many doe challenge too much to themselves and would have it attributed to Iustice but in true vertues we ought alwayes to endeavour to this that we may more and more abound as in the holy Scriptures we are often admonished 41. There be no degrees in vertue of one and the same kind if it be considered in it selfe in the extent For there is no vertue which at least in disposition doth not extend it selfe to all those things which are contained in the compasse of its object He is not temperate which doth moderate himselfe in one â—…st and favours himselfe in others but in respect of the subject some vertue is more strong in one then it is in another either by reason of a more apt disposition by nature or because of greater accustoming or because of a more perfect judgement of reason or finally because of a geater Gift of GOD. 42. That which is wont to be said that vertues are increased by daily use and exercise that must be so understood in solid vertues proceeding from sanctifying grace that dayly exercise is the disposing cause and by vertue of the promise of God in some sort the procuring cause not principally or properly effecting such an increase of vertue 43. But vertues are lessened by the opposite vitious acts and in respect of the disposition which they bring and by reason of the merit that is in them 44. By how much the acts of vertues or contrary vices are more intent more frequent and more continuall so much the more they prevaile either to the increasing or diminution of vertues 45. Hence is that distinction of vertues into humane and heroicall into vertues purging purged and exemplary and
of 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
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.
ceremonies which are ordained by men for mysticall or religious signification 35. For such ceremonies have no determinate power to teach either by any power put into them by nature or by divine institution but they can receive none by humane institution because man can effect this neither by commanding seeing it is beyond his authority nor by obtaining seeing GOD hath promised no such thing to him that asketh 36. Neither can men take to themselves any authority in ordaining such ceremonies from that that it is commanded to all Churches that all things be done decently and in order 1. Cor. 14. 40. For neither the respect of order nor decency requires that some holy things should be newly ordained but that those which are ordained by God be used in that manner which is agreeable to their dignity neither doe order and decency pertaine to holy things only but also to civill duties for confusion and indecency in both are vices opposite to that due manner which is required to the attaining the just end and use of them 37. To the Sacraments are opposed 1. Sacrifices properly so called whether they be bloudy or unbloudy as the Papists faine of their Masse for after Christ exhibited all old sacrifices are abrogated neither is there any new ordinance because the sacrifice of Christ being once offered we have no need of other types then those which pertaine to the exhibition and sealing of Christ bestowed on us which is sufficiently by Gods ordinance performed in the Sacraments without Sacrifices 38. Also the ordination and use of new seales oâ—… ceremonies sealing some grace of God is opposed to the Sacraments for it belongs to him to seale grace to whom it belongs to give it 39. Unto prayer is opposed that relative use of Images whereby God is worshipped at them or before them although the worship is not referred to the Images themselves as some say subjectively but objectively by them to GOD alone 40. Superstition of this kind is called idolatry Exod. 32. 5. Psal. 106. 20. Acts 7. 41. 41. If they be idolls which are in themselves worshipped in stead of God it is that idolatry which is against the first Commandement but when the truâ—… God is worshipped at an Image or in an Image this iâ—… idolatry which is against the second Commandement 42. For although in respect of the intention of hiâ—… that worshippeth he doth not offend in the primary or highest object yet from the nature of the thing iâ—… selfe he alwayes offends against the formall worship oâ—… God and interpretatively also a new God is faigneâ—… for the object who is delighted with such worship anâ—… religious worship is given also to the Image it selfe although it be not done with that purpose that that worship be lastly bounded in the Image but that it be by that directed also to God himselfe 43. Hence we must not only shun this idolatry ' as well as that absolute idolatry which is against the first Commandement but also the very idols and idolothites or the things that are dedicated to Idolls and all the monuments properly so called of Idolls 1. Iohn 5. 21. 1. Corinthians 8. 10. 10. 18. 19. 21. 2. Cor. 12. 6. 26. Numbers 33. 52. Deut. 12. 2. 3. Exod. 23 13. 44. Superstition of the second kind is in humane formes of the Church such as are Churches that are visibly integrally and Organically Oecumenicall Provinciall and Diocesan brought in by men as also in the Hierarchy agreeable to them and orders of religious persons who are found among the Papists and in functions and censures which are exercised by them 45. The audaciousnesse of those men is intolerable who either omit the second Commandement or teach it ought to be so maimed that it should be read now under the New Testament Thou shalt not adore nor worship any likenesse or Image CHAPTER XIIII Of the manner of Divine worship THE adjuncts of worship especially to be observed are two The manner which is contained in the third Commandement and the time which is commanded in the fourth Commandement 4. But these two are so adjuncts of religious worship as that in a certaine secundary respect they partake the definition and nature of it because by the observation of them not only that honour of God which consists in the naturall and instituted worship of God is furthered but also a certaine speciall honour is yielded to him as far forth as they are joyned to the other both by his command and by a direct and immediate respect 3. The manner of worship in generall is the lawfull use of all those things which pertaine to GOD. 4. But the lawfull use consists in this that all thingâ—… which pertaine to worship be so handled as is agreeable to the Majesty of God 5. For whereas it is forbidden in the third Commandement Thou shalt not take the name of God iâ—… vaine by the Name of God all those things are under stood whereby God is made knowne to us or re veales himselfe as men are wont to be known one tâ—… another by their names so that the Name of God coâ—… taines all those things which pertaine to the worship 〈◊〉 God whether naturall or instituted Act. 9. 15. That hâ—… may beare my name among the Gentiles Deut. 12. 5â—… The place which the Lord shall chuse to place his naâ—… there Mich. 4. 5. We will walke in the Name of tâ—… Lord our God Mal. 1. 11. 12. My name shall be grâ—… among the Gentiles 6. But seeing to take this Name in vaine is either tâ—… take it rashly that is either without any end propouâ—… ded or without a just and fit end or to take it in vain that is not in that manner which is required to the jâ—… end namely the honour of God there is withall coâ—… manded that we sanctifie the Name of God that iâ—… that we use all holy things in that manner which is sâ—… table to their holinesse and dignity Isay 1. 13. 7. That sutable manner is when those circumstaâ—… ces are used which the nature of religious things râ—… quires 8. We define this manner by circumstances becaâ—… the essentiall manner of virtues and of the acts of râ—… ligion is contained in the virtues and acts themselvâ—… and is directly commanded in the same precepts wâ—… them but that accidentall manner which is in circumstances seeing it is in some sort separable from the acts of Religion and yet is necessarily required to them that they may be acceptable to God is in a speciall manner commanded in this third Commandement 9. These circumstances are either inward or outward 10. The inward are either antecedent or going before concomitant or accompanying with consequent or following after 11. The circumstances going before are a desire and stirring up of the mind or preparation in a due meditation of these things which pertaine to that holy thing which is to be handled Eccles. 5. 1. 2. Take heed to thy feet when
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
the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
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