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
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
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
certainly attaine the end to which they were created unlesse they were governed by the same power by which they were created and it proceeds from imperfection when he leaves the work that he hath made to be directed by another afterward 21. This Gubernation includes intrinsecally not only meanes convenient and fitting to the end but also their certaine efficacy or the attainment it selfe The order therefore of this government is certaine immoveable and indissoluble so that the Creature cannot wholly withdraw it selfe from all order of government although it may decline from its particular order Gen. 50. 20. 22. This government is common or speciall 23. Common is that whereby God doth govern all things in a like manner unto this government belongeth First The Law of nature common to all things which is a certaine participation of the Law and Will of God put into all things from the beginning Iob 38. 12. Hast thou commanded the morning and made known to the day-spring his place c. Secondly a naturall inclination which is a principle of working according to that law Iob 5. 7. The sparkes fly upward Thirdly a naturall instinct which is a peculiar stirring up of the living Creatures to some more noble acts with a certaine shew and print of reason Pro. 6. 6. Goe to the Pismire O sluggard behold her wayes and be wise And 30. 24. These foure are small upon the Earth but they are exceeding wise the Ants the Mise the Locusts the Spiders Ierem. 8. 7. The storke the Turtle the Crane and Swallow observe the times of their comming Fourthly A certaine obedientiall power whereby all Creatures are apt to obey the command of God Psa. 103. 21. 148. 8. Doing his pleasure fulfilling his Word 24. This government shines forth in the operation of all things first in that they alwayes looke to some certaine end and so it is necessary that they be acted and governed by an intelligence every where present and omnipotent that is of God himselfe Iob 38. 27. In sending down raine to satisfie the wast place and bringing forth the bud of the tender Herbe Isay 55. 10. The raine causeth that the Earth bring forth feed to the sower and bread for him that eateth Secondly In that the works of nature are ordained so accurately and agreeable to reason that they cannot but proceed from highest reason Prov. 30. 25 26 27. 28. Thirdly in that besides a proper ordination whereby every thing seekes his own perfection they doe keepe as it were a common society and all doe more desire the conservation of the whole then of themselves as it is to be seen in heavy things which are caried upward to avoyd an emptinesse 25. By force of this Gubernation all second causes are in a certaine manner determined afore that is First they are stirred up to worke by an influence or previous motion in regard that beside the communicating of strength and sustentation of the same there is some such thing required necessarily to bring forth that into act which before was in the power of the Creature Secondly they are applied to a certaine object about which they are exercised in working Ezech. 21 21 22 c. 2. Sam. 16. 10. Also by force of the same government they are ordered that is 1. Limits and bounds are set to their actions Iob 1. 12. 2 6. 38 10 2. Some good is drawn out of their action Gen. 50. 20. 26. Because the exercise of that strength which is in the Creatures depends upon the Will of God hence it is that we trust in God alone not in those Creatures by which the kindnesse of God is derived to us CHAPTER X. Of speciall Gubernation about intelligent Creatures In the former disputation common Gubernation was handled now followes speciall Gubernation 1. SPeciall Gubernation is that whereby God doth governe reasonable Creatures in a speciall manner 2. The speciall condition of those Creatures doth cause the difference For seeing they are in some sort immortall and created after the Image of God and have an inward principle of their own actions proceeding from counsell therefore they are to be governed to an eternall state of happinesse or unhappinesse and that agreeably to counsell and freedome 3. Yet this speciall Gubernation doth not conclude that reall Gubernation of the reasonable Creature which is common to all Creatures but is added to it 4. This morall government consists in teaching and fulfilling according to that that before he hath taught Micah 6. 8. He hath shewed thee O man what is good Deus 30 15. Life and good Death and Evill Hither to properly pertaineth that revealed Will of God whichis the rule of doing as touching manners to the reasonable Creature God governes by teaching partly in making a Law partly in establishing it 6. A Law is made by commanding and forbidding 7. A Law is established by promising and threatning 8. God governes by fulfilling when he performes those things he hath taught Ierem. 32. 19. Thine eyes being open do looke unto all the wayes of men that thou mayest give to every one according to his wayes and according to the fruit of his doings 9. From this speciall and proper way of governing reasonable Creatures there ariseth that covenant which is between God and them For this covenant is as it were a certaine transaction of God with the Creature whereby God commandeth promiseth threatneth fulfilleth and the Creature doth tie it selfe in obedience to God thus covenanting Deut. 26. 16 17 18 19. This day Iehova thy God commandeth thee c. Thou hast avouched this day the Lord to be thy God c. Iehovah hath avouched thee this day c. To make thee high c. And that thou mayest be an holy people c. 10. Now because this way of entring into covenant is not between those that are equall but between Lord and servant Therefore it portaines to government whence also it is most properly called not the covenant of man but of God who is the author and chiefe Executor of it Deut. 8. 17. 18. That he may performe his covenant 11. By vertue of this covenant the morall workes of the intelligent Creature whilst he is in the way have alwayes a respect either to happinesse as a reward of to unhappinesse as a punishment but in the last there is meriting but in the other not 12. Hence the proper and highest difference of a good work and sinne doth flow namely in that a good worke is an operation expecting happinesse of another by way of reward as by the opposite privation of it evill workes are made in their kind extreamly evill 13. Hence ariseth the force reason of conscience which is the judgement of an intelligent Creature of it selfe as he is subjected to God 14. Speciall government of the reasonable Creature is of Angels and men 15. Speciall government of Angels is either a speciall prescription or ordering the event that followes upon it 16. This
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
wanting either wholy or in part or in our feeling or finally in respect of the act or in respect of the continuance of it 59. Hence a sence of our emptinesse and want together with an apprehension of sufficiency whereby our insufficiency may be supplied is necessarily required to make a petition aright 60. The vertue and efficacy of petition is not in deferring or in satisfying as the Papists would have it but in impetration onely 61. To impetrate is properly to have the force of a meanes to obtaine some good freely from another 62. Therefore all good works or all observance although as it flowes from Faith hath some power to obtaine blessings from God by vertue of that promise whereby he appointeth a free reward to them whence also Reall Prayer distinguished from vocall mentall is called by some a good worke although very improperly yet petition doth obtaine in a speciall manner not only as it is a chiefe part of obedience but also because it hath in its proper nature this end and use as it is a formall act of Faith and hope by which we receive all good things from God 63. But this impetration doth not properly respect the justice of God but his mercy and kindnesse 64. Hence we receive every good thing we aske not from the hand of justice but grace 65. Petition because it doth most formally flow from Faith and Hope therefore it is in the same manner conversant about good things to be asked as those vertues are conversant about their secundary objects that is those things which they apprehend are to bee communicated to us from God 66. Hence those things onely are to be asked absolutly which are necessary for Gods glory and our salvation but other things with a secret subjection to the most wise disposing of God 67. Hence both the manner and particular time to communicate this or that upon us ought not to be prescribed to God in our prayers yet it is lawfull to pray God to heare us speedily Psalme 102. 3. Heare me speedily Because hee hath promised to doe this Luke 18. 8. Hee will avenge them quickly Yet wee may not define the fit time of this hastening 68. But because petition flowes also from Charity hence those things also are to be desired and asked in prayers which doe most make to the celebration of the glory and goodnesse of God 69. Hence also we aske not only for our selves but for all other also who either or may be pertakers with us of the same goodnesse of God 1. Tim. 2. 1 2 3. 70. The Patriarchs and Prophets did not only in their blessings pray well when they uttered their desires but also did promise well in the name of the Lord the Hebrew words are wont to containe both Let God give or God shall give Gen. 27. 30. 71. Therefore although we may not peculiarly pray for the dead because such prayer hath neither precept nor commendable example in Scriptures nor finally any use or end neither may we pray for all and every one living collectively that they may be saved because we know the contrary is determined by God yet we ought not wholly to reject any man living in particular from the communion of our prayers neither for any enmity nor for conjectures or probable signes of reprobation 72. Petition is twofold according to the respect of the object or thing which is asked for it is either Apprecation or Deprecation 73. Apprecation is petitioning for good things to be communicated 74. Deprecation is petition for evill things to be removed Intercession which is joyned to these two 1. Tim. 2. 1. is a peculiar manner of deprecation namely when that evill which we desire to be removed is placed in some injury done by men 75. Unto deprecation there belongs Complaints and lamentations as adjuncts of it 76. Complaint is a signification of our griefe of miseries as they are injuriously inflicted by men 77. Unto these complaints imprecation is sometime joyned whereby we wish some evill to those who are authors of evill But this is ordinarily no further lawfull then as it hath the force of deprecation for the removing some greater evill by that evill which we wish to them but the propheticall imprecations were also predictions 78. Lamentation is a signification of our griefe of those miseries as they are sent by God 79. Sometime fasting is added to deprecation as an outward adjunct 80. Fasting is an abstinence from the helpes and comforts of this life whereby humility is shewed as it were in a reall confession and we are made the more fit to make more effectuall prayers 1. Cor. 7. 5. Ioel 1. 14 15 16. Dan. 9. 2. 3. 81. Hence fasting considered by it selfe is not a good worke and part of our obedience toward God but as it disposeth us to make more free ardent and more continued Prayers 82. Hence also the same measure and time of fasting is not equally profitable and necessary to all and every one 83. Finally hence that way of fasting is most religious when the whole mind is so attent to seeke God that thereby it is called a way from the thought and care of those things which pertaine to the life present 84. Thanksgiving is prayer of those things which we have received that the honour may be given to God Ps. 50. 15. 23. I will deliver thee that thou mayst glorifie me He that offereth praise doth glorifie me 85. It is Prayer no lesse then petition because whilest we give thanks to God we doe represent our will with a religious submission before God that he may be as it were affected or moved although not properly to that end that we may receive something from God but rather that we may refer something we have received unto him 86. It is most properly of those things which we have received because we must first be affected with the sence of a benefit before wee can give thankes to GOD in respect of it 87. Yet thankes must be given not only for those things which we have actually and really received but also for those things we apprehend by Faith and Hope partly because the promise it selfe of these things is a benefit which in some sort is already said to be bestowed and partly because the things promised are apprehended with that certainty that they doe affect the mind as things present 88. Also that celebration of the praises of God belongs to thancksgiving which is exercised about those perfections which are in God himselfe and doe shine forth in his works but with a certaine respect to those things we have received namely as those perfections are arguments that doe either illustrate that good which wee have received or confirme the bestowing of it Rev. 4. 8 9. Holy holy holy Lord God Almighty the living Creatures gave glory and honour and thanksgiving to him who sate upon the Throne 89. Hence for the right performance of thanksgiving there is required 1. A