8. Now these properties are not inherent qualities but relative affections unto which agrees all that perfection which is found in the like affections of the Creature but no imperfection agreeth to them 9. Hence t is that a relative property in God doth make or infer a person which in the Creatures hath not the same reason 10. Those subsistences are either breathing as Father and Sonne or breathed as the Holy Spirit 11. To breath or send forth is a relation not such as by it selfe can make a person but common to two persons 12. The relative property of the Father is to beget Psal. 2. 7. Thou art my Sonne this day I begot thee Iohn 3. 16. the only begotten Sonne Heb. 1. 6. The first begotten Hence he is the first in Order 13. The relative property of the Sonne is to be begotten that is so to proceede from the Father that he is partaker of the same Essence and doth perfectly resemble his nature and hence he is the second in order Heb. 1. 3. The brightnesse of his glory and the Character of his Person 14. The property of the holy Ghost is to be breathed or sent forth and proceede both from the Father and the Sonne Iohn 15. 26. Whom I will send to you from the Father that spirit of truth who proceeds from the Father Romans 8. 9. The spirit of Christ. Gal. 4. 6. The spirit of the Sonne 15. The difference betweene these two to be begotten which agrees to the Sonne and to proceed which is proper to the holy Ghost cannot be explained by us in proper words but that the Sonne proceeds from the Father alone and the holy Ghost from the Father and the Sonne making one relative together Or making together one relation 16. Yet it may in part be shadowed out in a similitude namely the father is as it were Deus intelligens God understanding the Sonne the expresse Image of the Father is as it were Deus intellectus God understood the holy Spirit flowing and breathed from the Father by the Sonne is as it were Deus dilectus God beloved The Sonne is produced as it were by an act of understanding or speaking from the understanding or fruitfull memory of the Father the holy Spirit is produced by an act of loving or breathing from the fruitfull will of the Father and the Sonne Hence the Sonne is called the word Wisdome Image which are not affirmed of the holy Ghost But because in the Creatures there is found the generation of a sonne but there is not any thing found which doth so immediately procced from two equally perfect as the holy Spirit proceedeth from the Father and the Sonne therefore the procession of the Sonne is properly designed noted or set downe in Scripture but neither is a speciall manner of proceeding nor speciall name absolutly proper given to the third person For it is truly said of the Father and the Sonne that they are spirits and holy and the Sonne also proceedeth from the Father by spirituall generation 17. The proper name of God with his proper titles is given in Scripture not onely to the Father but also to the Sonne Ier. 23. 6. Iehova our righteousnesse Iohn 1 1. The word was God Rom. 9. 5. God blessed for ever 1. Tim. 3 16. God manifest in the flesh Rev. 17. 14. Lord of Lords and King of Kings It is also given to the holy Spirit Acts 5. 3 4. that thou shouldest ly to the holy Spirit thou hast lien unto God Acts 28. 25. with Isay 6. 9. Iehova said the holy Ghost spake 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. the Temple of God the Temple of the spirit 18. Divine attributes are affirmed not only of the Father but also of the Son Isay 9. 6. The most mighty God Father of eternity Iohn 2. 25. He knew what was in man and 3. 13. The son of man is in Heaven and 8. 38. Before Abraham was I am In like manner also of the holy Spirit Psal. 139. 7. Whither shall I fly from thy spirit 1. Cor. 2. 10. The spirit searcheth all things even the deepe things of God Heb. 9. 14. the eternall spirit 19. The proper operations of God are attributed not only to the Father but also to the Sonne and the holy spirit Election is attributed to the Sonne Mat. 24. 31. His elect and the eternall counsell of God is attributed to the holy Ghost Isay 40. 13. Who hath waighed the spirit of the Lord as the man of his counsell Creation is attributed to the Sonne Iohn 1. 3. All things were made by him and without him was made nothing that was made Also it is attributed to the holy Spirit Psal. 33. 6. By the Word of the Lord were the Heavens made and all the strength of them by the breath of his mouth Upholding governing of things created is attributed to the Sonne Heb. 1. 3. Who upholdeth all things by that his mighty Word Also they are attributed to the holy Spirit Gen. 1. 2. The spirit did move upon the face of the waters Zech. 4. 6. By my Spirit saith the Lord of Hosts Proper Power of doing miracles is given to the Son Act. 4. 10. Through the name of Iesus Christ he standeth before you whole 9 34. Iesus Christ he aleth thee It s also given to the holy Spirit Acts 2. 4. They began to speake with tongues as the spirit gave them utterance The communicating of spirituall life and of all grace in vocation justification adoption sanctiand glorification fication is every where given as well to the Sonne holy Spirit as to the Father the ordaining sending blessing of Ecclesiasticall Ministery is given to the Sonn Eph. 4. 8. 11. He gave gifts he gave some Apostles c. And to the holy Ghost 1. Cor. 12. 11. All these worketh one the same spirit Act. 20. 28. The holy Spirit hath made you overseers The very Resurrection of the flesh is ascribed to the Sonne as the author Iohn 6. 54. I will raise him up Also to the holy Spirit Rom. 8. 11. Hee shall raise up your bodies by his spirit dwelling in you 20. Divine honour also and worship is given not only to the Father but also to the Sonne Heb. 1. 6. Let all the Angels of God worship him And also to the holy Spirit when his Name together with the Father and the Sonne is appointed to be called upon over the Baptised Mat. 28. 19. In the name of the Father and Sonne and holy Spirit In like manner the Sonne and Spirit is called upon in that solemne forme of salutation The grace of the Lord Iesus Christ and the love of God the Father and the communication of the holy Spirit be with you all 2. Cor. 13. 13. And whatsoever pertaineth to worship is referred as well to Christ as to the holy Spirit in that the true worshippers of God as they are such are called Temples not only of God the Father but
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
our neighbour 4. Yet we use the names of Religion Iustice because Religion is a word most generall containing all those duties which are owing to God and it is most emphaticall because it expresseth that proper and distinct way whereby they are due to God Acts 26. 5. Iames 1. 26 27. And often in the Epistle to the Hebrewes 5. Religion is Observance whereby we performe those things which doe directly pertaine to the bringing of honour to God Romans 1. 21. When they knew God yet they glorified him not as God neither were they thankefull 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe because in this part of obedience we doe directly and immediatly tend unto God that we may cleave and as it were be tied to him 7. It hath the first place in observance 1. Because obedience towards God must necessarily begin from God himselfe and from those affections and acts whereby we are caried towards him 2 Cor. 8. 5. They gave themselves first to the Lord and then to us by the Will of God 2. Because Righteousnesse towards men must be performed by force and vertue of Religion that it may be true obedience towards God for it would not be obedience towards God unlesse it did bring honour to God neither could it bring honour to God unlesse it should proceed from a religious affection 1 Cor. 10. 31. Doe all to the glory of God whereunto that phrase also belongeth In the Lord in the Name of the Lord. Col. 3. 17. And as to the Lord and not to men There Verse 23. 3. Because Religion hath command over the acts of Iustice and is the cause of them not only virtually effecting but also directing and ordering Iames 1. 26. If any seeme to be religious among you not refraining his tongue but deceiving his own heart this mans religion is vaine 4. Because religion is in a certaine manner the end of all the acts of Iustice as far forth as they dispose to the act of religion as a certaine greater thing 8. Hence Iustice it selfe is sometime called religion in the Scriptures There Verse 27. But religious worship pure and without spot before God and the Father is to visite the fatherlesse c. Not only because it is a signe which is not separated from true religion but also because it ought to be exercised by the command of religion and have its beginning from it 9. Hence the offices of religion a re the first and chiefest Mat. 6. 33. 22. 37. First seeke the kingdome of God The first and great Commandement 10. They are the first in order so that they ought to be taken care for in the first place There 11. Hitherto pertaines that phrase which every where we meete with in the Psalmes of seeking God early in the morning 12. Also they are chiefe in dignity and so chiefly to be cared for Mat. 10. 37. He that loveth father or mother above me is not worthy of me 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice for that rule pertaines properly to them not to these to love with all the heart all the soule and all the thought Mat. 22. 37. 14. Which yet must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second table but. 1. Because this is principally required in the duty of Religion 2 Because it is not required in the other dut is in respect of our neighbour whom they doe immediatly respect bâ—… in respect of God and by vertue of religion 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving although this cannot be done under the respect of vertue and love but we can no way love God with too much intention 15. Hence if some duties of piety and justice cannot be performed together an equall and prudent comparison being used the duties of piety are to be preferred Mat. 12 46 47 48. Luke 2. 49. Behold my mother and my brethren why did ye seeke me knew ye not that I must goe about my fathers businesse 16. But an equall comparison is when a just proportion is observed of the greatest to the greatest and of the lesser to the lesse 17. But because God is more worshipped with the inward affection then with the outward worke but men doe more need the outward worke therefore the outward worke of religion may sometime be omitted that a necessary worke of Iustice and mercy may be fulfilled Matthew 12. Verse 1. 3 4. 7. 10. 12. I will have mercy and not sacrifice c. 18. Neither yet is religion in the meane while by this meanes violated because religion it selfe doth command to omit an externall worke that a necessary may be performed 19. The immediate object of religion unto which it is caried is God and that so adequate that no duty of religion may be referred to any other object without greatest injury to God hitherto pertaines that title of God whereby he is said to be Zelotes Zelotypus zealous or Iealous 20. But that respect under which religion doth consider God is that Divine excellency which shines fâ—…rth in his sufficiency and efficiency it is not some one attribute but a perfection arising of all his attributes Ex. 34. 6 7 8. Iehova Iehova the strong God mercifull and gracious long-suffering full of loving kindnesse and truth c. Therefore all the attributes of God have some power to beget religion in us so in the Scriptures the speciall respect of it is referred sometime to mercy Psal. 130. 4. with thee is pardoning that thou mayest be reverently worshipped sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace by which we may so serve God that we may be accepted of him with reverence and feare For our God is a consuming fire And so also to all the other attributes 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God as in the sufficient and efficient cause of life 22. So is that to be understood which is wont to be said that religion respects God as the first beginning and supreame Lord of life And so that distinction of the Papists is too empty whereby they confesse that those acts of religion which respect God as the first beginning of life are to be performed only to God but they contend that other acts of religion may be communicated to the Creatures also when there is no act of religion which doth not belong to God as the first beginning of life 23. The proper act of religionis to bring honor to God and it is called worship Exod. 12. 25 26. and adoration Iohn 22. 23. For it must containe in a certaine manner good unto God otherwise it should not be obedience towards him but there can be no
knowledge of the blessings of God 2. An applying of them to our selves by Faith and Hope 3. A due estimation of them together with an affection beseeming 90. The proper end of thanksgiving is to give the honour to God for all those things which we have received Psal. 50. 15. For if we so thinke of the good things we have received that we either rest in them or glory in our selves or ascribe them only to second causes then thanksgiving is corrupted 91. Hence thanksgiving is a secundary end of every religious petition for he that doth rightly aske any thing of God doth not only aske therefore that he may receive much lesse that he may spend it upon his lusts Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it 2. Cor. 1. 11. You helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thankes may be given by many on our behalfe 92. Hence in every petition thanksgiving for that benefit which is asked is expresly or implicitly promised 93. Hence thanksgiving in it selfe is more perfect and more noble then petition because in petition oft-times our good is respected but in giving of thanks Gods honour only 94. Hence thanksgiving is more attributed to the Angells and to the blessed Spirits in the Scriptures then petition 95. By this act we are said not only to praise and celebrate God but also to extoll blesse magnifie and glorifie him and the like all which are so to to be understood that they seth forth only a declaration not a reall effecting of those things they make shew of 96. If thanksgiving be more solemne there must be sometimes a cheerfull solemnity joyned with it Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause and testifie our humiliation to be the greater so in solemne joy for some speciall good communicated to us outward mirth if it be moderate and within the bounds of Temperance doth make and testifie the same to be the greater 97. Evills as evills can neither be the object of petition nor thansgiving yet afflictions as they are so directed by God that they doe worke together for our good may have the respect of both CHAPTER X. Of an Oath 1. THere be two manners of petition to be used upon occasion which were brought in by reason of mans infirmity an Oath and a Lot 2. But because these two manners are brought in upon such occasion therefore they must not be usually frequented but then only to be used where humane necessity requireth and a waighty and just cause is in hand 3. An Oath is a requesting of Gods Testimony to confirme the truth of our testimony Heb. 6. 13. 16. Men sweare by him who is the greater and an Oath for confirmation is to them an end of all strife 4. An Oath became necessary after the fall of man because man by 〈◊〉 had lost both that credit which ought to be given to his simple testimony and that also which he ought to have given to the testimony of others 5. That infirmity of man in giving credit to the testimony of others is so great that it was in a māner necessary for God himselfe also to demeane himselfe to confirme his testimonies by the forme of an Oath He. 6. 13. 17. Which was more then needed in respect of Gods faithfulnesse but not in respect of humane infirmity 6. Yet God seeing he hath not any greater or superior Judge Heb. 6. 13. He cannot properly sweare but this is prescribed to him metaphorically because all that perfection of confirmation which is found in the Oathes of men doth most perfectly agree to those testimonies of God 7. But Gods Testimony is worthily called upon to confirme truth because he is the highest truth who can neither deceive nor be deceived Heb. 6. 18. It cannot be that God should lie 8. Hence in an Oath the worship of religion is given to God as he is both acknowledged the Author of truth and to be conscious of all our roughts as to whose eyes those things are naked and open which are most secret to all Creatures the rewarder of truth falshood and who provides for all things by an admirable providence as being the living God Deut. 6. 13 Feare the Lord thy God and worship him and sweare by his name 9. Hence we may not sweare by any Creature but by God alone who only is omniscient the only law giver and rewarder of those things which pertaine to conscience and finally to be only religiously worshipped Mat. 5. 34. 35. 23. 21. 22. Iames 5. 12. 10. Yet every thing considered in an Oath is not properly the worship of God because it doth not directly tend to give honour to God but to confirme the truth but that request which is made in an Oath is worship and in that respect to sweare by the true God doth sometime in Scripture set forth true worship Deut. 6. 13. Esay 48. 1. And an Oath it selfe is wont to be called worship 11. In this requesting of the testimony of God he who sweares doth make himselfe subject to Gods vengeance and curse if he give false testimony that is if wittingly he deceive Hence in every Oath there is implicitly or expresly an imprecation or cursing contained Nehem. 10. 30. 2. Cor. 1. 23. Entred into a curse and an Oath I call God to witnesse against my soule 12. Hence is that forme of swearing which is very frequent in the old Testament So doe God to me and more also in which words there is a generall or indefinite curse contained that the way of inflicting the evill may be committed to God 13. Therefore there is so great religion of an Oath that it may admit no equivocation or mentall reservation which things may have their place in play or ligher Iesting but cannot be used in the worship of God without great impiety For this is nothing else but to mocke at GODS Iudgement 14. Hence also there can no release properly so called commuting or dispensation and absolution from an Oath come from man although some oathes which were either unlawfull from the beginning or afterward become so may be by men pronounced to be void 15. Because it is a testimony of a thing done or to be done therefore an Oath that confirmes a testimony is distinguished into an assertory and promissory Oath 16. An assertory Oath is of a thing past or present 2. Cor. 1. 23. A promissory Oath under which a comminatory is contained is of a thing to come 1. Samuel 20. 12 13 14. 17. An assertory Oath because it is of a thing already done doth not bind to doe any thing but doth only confirme the truth of the thing done 18. But this assertion doth immediatly respect the judgement of him that sweareth being grounded on those arguments which are wont to be called infallible so as