34. and 35. And whatsoever power the Princes had in the Old Testament the same power Christian Princes have in the New Testament Many testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to binde the Subjects about the worship of God Ans. The Magistrate may and ought to determine the circumstances of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may give order for the circumstances in or about the doing of religious duties in the Church as hee may appoint the time place and outward forme of prayer administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanâ—tity of the heart some belong to the worship of God as heâ—ps and instruments for the better peâ—forming or declaring of that worship The first sort of actions must be prescribed onely by God who onely can give what he requires and of this sort whatsoever is not commanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as thâ—t there should be Churches marriages or that the Sacraments should be administred c. and these also must be instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publike edification be not hindred or violated Quest. But here might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were never appointed by God and so enjoyne their owne inventions to be observed by the subject Ans. Inventions of men are of diverse sorts for First some are impious and contrarie to the Word of God in their owne nature such as are The invocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the use of holy water prayer for the dead monasticall vowes worship of reliques the exalting of one Bishop to be over all the world and such like these may not be commanded they are the leaven of Pharisees and will spoile all and therefore may not be brought in by any authority Secondly other inventions of men there are that concerne onely things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for hee may offend in commanding and subjects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to bee used and professe that hee requires them with opinion of worship holinesse or merit or necessity to salvation then the Magistrate sinnes in so commanding and the subject sinnes in obeying but if the Magistrate command things to be used which in their owne nature are indifferent and professe to disclaime the opinion of holinesse worship merit or necessitie then it is lawfull to obey his commandements in such cases So then traditions brought in with an opinion of necessitie c. are unlawfull but traditions brought in for order and decorum are lawfull 1 Cor. 14.40 and this is apparent For if God have left the ordering of things indifferent to men why may not Magistrates appoint that order And if Christians may take in or bring up customes in the time of God's worship why may not the Magistrate doe it by his authoritie If Christians may make an order for what garments women should weare on their heads in the time of God's worship why may not the Magistrate make an order what garments Ministers should weare in the time of God's worship If subjects may of their owne heads appoint a feast of their owne making at the time of God's feast as they did their love-feasts in the Primitive Church and withall appointed the action or gesture of kissâ—ng one another why may not the Magistrate by his authoritie bring in an action or gesture it being such a gesture as God hath neither commanded nor forbidden Finally if in things indifferent a private man may use things indifferent of his owne head why may hee not use them which the Magistrate commands and when hee commands him and if hee may refuse to use some things onely because of his owne will why may hee not refuse them when the Magistrate forbiddeth him But that this point may be more cleere I will set downe a Catalogue of inventions of men used for religious ends and uses without any commandement of God and that both before the Law and under the Law and under the Gospell First before the Law we read of these things The laying of the hand under the thigh in swearing Genes 24. c. Iacobs piller erected as a religious monument Genes 28.18 Secondly under the Law we read of these instances The Altar of the two Tribes and an halfe Ios. 22.10 and 27.30 Davids dancing and playing on all sorts of instruments and songs before the Arke 1 Chron. 13.8 and 15.16 and 2 Sam. 6.14 Davids wearing of a linnen Ephod the garment of the Levites 1 Chr. 15.27 Davids appointing of the offices of the Levites and his bringing in of the new order of singing men into the Temple 1 Chron. 24. and 25. The use of sack-cloth and ashes in fasting Salomon built another Altar besides the Altar of the Lord 2 Chron. 7.7 Hezekias kept the Passeover at a time not appointed by the Law and the people kept it seven dayes longer 2 Chron. 30.2 3 27. About the celebration of the Passeover it is manifest that the godly Iewes brought in of their owne heads 1. The gesture of sitting which Christ himselfe also used 2. The solemne use of the cup of which mention is made also that Christ used it Luke 22.17 The Rechabites abstinence not onely from wine according to the Law of the Nazarites but from husbandry and houses Ierem. 35. The Jewes had every where Synagogues which were not commanded by the Law Luk. 7.5 Mardocheus appointed the feasts of Pur or lots Iudas Maccabeus appointed the feast of Tabernacles which our Saviour graced
looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience
second thing and that is what we must doe that we may profit by the word namely that we must get tender and constant affections to the word if we would ever grow by it in knowledge and grace and this is set out metaphorically by the comparison of appetite and desire in new borne babes unto milke The meaning is that Christians that would profit must be like children in their affections to the word they must love it and long for it and delight in it and have their hearts set upon it as affectionately as children doe naturally thirst after the brest This is a point of singular use and such as all of us ought to take notice of to get our hearts rightly framed and firmed herein The disease of the most hearers lieth in the defect of this and the happinesse of such as doe thrive apace in godlinesse is to be ascribed to this affectionate love of the word There be three things about these desires for matter of observation must be distinctly noted The first concernes the necessity of this desire The second the utility And the third the true nature of this holy desire For the first It is evident from hence that all that come to the word It is indispensably required that they come with appetite men must bring affection and desire after the word if they would ever grow by it If we would ever drinke freely of the water of life we must be such as thirst after it Revel 21.6 If we would have God to feed with milk and wine we must be such as have a true thirst after it Isaiah 55.1 If we would not have all successe blasted in us we must take heed of loathing the meanes that is despising prophecie 1. Thes. 5.21 For the second It is likewise evident from hence that though wee have many wants and ignorances and weaknesses yet if we have affection to the word we shall never be destitute of some happy successe in the vse of it The former places assure Gods blessing and confirme it that God will not be wanting to any that hath this appetite It is all that God stands upon Every one that thirsteth may come and buy and eate annd drinke aboundantly Isaiah â—5 1.2.3 Let us be carefull of the condition to desire the word as the child doth the milk and God will not faile to give the successe we shall grow by it Now for the third point It is here to be carefully noted what kind of desire of the word is that to which this promise is annexed The true desire after the word hath chiefly foure distinct things in it First Estimation of the word above all other outward things When wee can account it a great blessednesse to be chosen of God to this priviledge to approach unto him in the courts of his house Psal. 65.4 Psal. 119.127.128 When we can say with David Oh how amiable are thy tabernacles and think it better to be a doore-keeper in Gods house then to dwel in the tents of wickednesse Psal. 84.1.10 When we esteem the directions and comforts of Gods word above Gold and silver Psal. 119.127 and with Paul account all things but losse in comparison of the excellent knowledge of Christ which may bee heere had Philip 3.9 Secondly Longing and appetite after it as true and certaine as the very appetite of a child is to the brest this is expressed by the similitudes of panting thirsting and watching after the word in divers Scriptures and when this longing is more vehement it is set out by the passion of fainting for it and of the breaking of the soule for it Psal. 42.1 84.2 119.20.40 131. Thirdly Satisfaction and contentment when we speed well in the word as the child is quieted and sleepeth in the rest and vertue of the milk it hath received David saith his soule was satisfied as with marrow Psal. 63.1.5 and is graunted of all the godly and chosen ones Psa 65.4 When it is sweet like hony to our taste Psa. 119.103 Fourthly Constancy and the renewing of affection A childes appetite is renewed every day though it seeme to be full for the present and such is the true desire of the godly It is not a desire for a fitt but is renewed daily as the appetite to our appointed food is Iob. 23. He that hath this desire may bee found daily waiting at the gates of wisedome Prov. 8.34 Vsâ— 1. The vse of all may be chiefly threefold For First it may serve for tryall we should every one examine our selves whether we have this true desire after the word or no. For if we finde this wee are sure to prosper and if wee find it not wee are nothing but starvelings in matter of godlinesse Question But how may we know whether we have this estimation longing after and constant affection to the word Answ. It may be known divers waies especially if our affections be grown to any good ripenesse and tendernesse in the measure of them For it may be evidently discerned First If we seeke the blessing of the word of God as a chiefe happinesse we would desire of him in his speciall mercie to give it unto us Psa. 119.68 132 144 155. and so by the constancy of prayer we may also discern the constancy of our appetite Secondly if we can be diligent and content to take any paines or be at any cost that we may be provided of this food that perisheth not Iohn 6.27 Thirdly if wee can hoord and hide up the word in our hearts as worldly men would doe their treasures Psal. 119.11 â—oying in it as much as in all riches Psal. 119.14.162 especially if we can batten and wax fat by the contentments of it as carnall men doe when they live at hearts ease Psalme 119.70 Fourthly if it will still our crying that is if it will comfort us and quiet our hearts in all distresses Psal. 119.50 143 92. so as nothing shall offend us verse 16â— Fiftly If we make haste and come willingly at the time of assembling Psa. 110.3 But especially if we make haste and not delay in practising what we learne thence Psal. 119.60 Sixtly if wee be thankefull to God and abound in the free will offrings of our mouthes for the good wee get by the word Psal. 119. 7 108.164 171. Seaventhly if we can be truely grieved and say with David Sorrow takes hold on us because the wicked keepe not Gods law 119.159 Eighthly If we delight to talke of Gods word and to speake of his wondrous workes discovered in his word Psal 119.27 172 c. These things and the like are in them that have their affections tender and striving in them Now whereas many of Gods children may have true desire to the word and yet not find evidently some of these signes therefore I will give other signes of true affection to the word though there be not alwaies such delight in it as they desire The lesser
Christians thrive not and who also is it whose case some one of these seaven is not Let us every one examine our selves for a thousand to one we are kept back by some one of these It were singular wisdome to note which it is and to strive to amend that we may not be such starvelings in godlinesse still The point then is cleare that most Christians are but as new borne babes Now what use should we make of it First It may serve to humble many of us that have had time enough and abundance of meaneâ— and helps to have beene like teachers and yet have even now need to be taught the principles again To us belongs justly that reproofe in the fift to the Hebrewes 13. Secondly many dâ—ties must be vrged upon us if we grant our selves to be but as new borne babes For 1. We must therefore be teachable and tractable obeying them that have the oversight of us bearing their words of admonition and loving them with a singular love 2. We must therefore be the more willing to beare the chastizements of God that father of our spirits For if we have had the fathers of our flesh which in our young yeares have corrected and that often for our profit to subdue the faults in us which that age did breed and sometimes when they corrected for their owne pleasures more than for our profit How much more should we subject our selves to the corrections of God that finde in us being but babes so much perversenesse so much negligence such head strong passions such frequent disohebience and the rather because he never corrects us for his pleasure only but for our profit that he might make us more holy and more fruitfull and more meeke as the Apostle shewes Hebrewes 12. 3. We must therefore sticke more affectionately and constantly to the word and suffer our soules to be daily fedde with this sincere milk of the word without which it is no more possible for us to grow in grace then a weake child can doe in nature without milk and food 4. Yea the consideration of our estate that we are but children should beget in us a desire to expresse those praises spiritually which that infant estate in nature doth resemble For 1. Children in nature are without malice they may fall out one with another but they carry no malice they are quickly friends againe so should we much more 1. Cor. 14.20 2. Children live without care they are never troubled for what they shall eate or what they shall put on for the time to come so should wee doe as our Saviour Christ shewes Matth. 6. 3. Children are not lifted up with pride for the great things they are borne unto nor doth the childe of a Prince scorne the fellowship of the childe of a begger but can play with him and make himselfe equall to him so should it be with us we should bee void of great thoughts of heart and not be lifted up in our selves or despise others but make our selves equall to them of the lower sort especially seeing there is no difference in our birth They are borne againe by the same immortall seed that we are which our Saviour Christ is peremptory in Matth. 18.3 Thus much of the third point 4. A fourth thing may be here noted and that concernes the priviledge of weake Christians viz. that they are esteemed of God and not deprived of his favour and care for them because they are weake 1. Parents love their little children as well as their elder children so doth God 2. Parents provide meanes to bring up their little children so doth God they shall have sincere milk to make them grow 3. Parents provide such as shall tend their children and littâ—e ones so doth God he hath committed them to the charge of Christ so as the least grace in them shall be preserved though it were but like a bruised reede or the smoaking weeke of a candle Matth. 11. 4. Parents beare with the naturall weaknesse of their children without lessning their fondnesse to them so doth God with infinite indulgence Psalme 103. 5. Parents will not endure it to let them be wronged or hurt and much more wo shall be unto them that offend one of Gods little ones Mat. 18. 6. Parents provide portions and inheritances for their little children so doth God acknowledge them for his heires yea heires with Christ his eldest sonne Rom. 8. 17. A fift point that may be noted from hence is that only converted christians can desire the sincere milke of the word with true affection wicked men can no more affectionately desire the word than a dead childe or no child can doe the breast Quest. But have wicked men no desire after the word Answ. They may have but onely it is for the most part in two cases First when they desire to hear the word onely for mens wits or eloquence or the like carnall ends and so they desire not the sincere milk of the word Secondly in the case of a temporary faith where the delight and desire after the word is not constant like the appetite of a child to the breast for they will fall away in the time of temptation and all their desires prove but as the morning dew Desire the sincere milke of the word Hitherto of the first reason taken from the consideration of their present estate and neede of the word The second reason is taken from the consideration of the nature of the word which they should desire It is sincere pure there is no deceit no mixture in it And it is milk it is wonderfull apt for nourishment There are two things then here said of the word in praise of it First that it is milk secondly that it is sincere Milk This is a metaphor Sometimes by milk is meant a man that is godly cast into affliction by which God straines all the moats of corruption from him while his heart is poured out like milk with griefe and feare Thus Iob saith of himselfe God had strained him out like milk Iob 10. veâ— 10. Sometimes by milk is meant the rudiments of religion the principles and grounds of Catechisme and so it differeth from strong meat so it is taken Heb. 5.12 1. Cor. 3.2 Sometimes it signifieth the word of God in generall which is given to the Church for nourishment of their soules to eternall life and so it is taken here as in Esay 55.1 the word is called both milk and wine and water and in other places hony It is hony for the sweetnesse of it It is wine for the power it hath to revive and refresh the spirit of man and make his heart glad It is water for cooling and quenching of his spirituall thirst and it is milk for nourishment It doth more for nursing up mans soule than the milke of the breast can for the bodies of infants The consideration whereof should work in us the desire to which the
our selves to Gods disposing we are his treasure it is reason he should doe with his owne what hee will and the rather because hee will never imploy his treasure but for advantage He that blamed the evill servant for not gaining by his talent will certainly himselfe gaine by all the waies he imployes his owne treasure This doctrine should serve also for a double warning to wicked men First to take heed how they wrong Gods people if they touch his Annointed they touch the apple of his eye Hee will be sensible and requite it They are not in a safe condition that wrong the Favourites of Kings their backes are as good as broken and every man is afraid of them and it is no lesse danger to be injurious to that people which is so deare to God And withall this doctrine should teach us and them that if they have any desire to get the King of heavens pardon or to obtaine favour with him if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King God will not deny them The prayers of the righteous availe much especially if they be earnest with him Hitherto of the enumeration of the particulars of the prerogatives of the godly the end of them follows viz. That they may shew the vertues of Christ that called them Vertues The originall word here translated vertues is but sparingly used in Scripture the Apostle Paul onely useth it once viz. Phil. 4.8 and the Apostle Peter here and twice in the next Epistle neither doe Interpreters agree about the translation of it For many following the Syriach render it praises and not vertues and so the meaning is our priviledges are bestowed upon us to this end that we should shew forth the praises of Christ and that divers waies First by embracing these prerogatives themselves For these do set out much the praises of Christ as his love to man his wisdome and power that could redeeme a people out of such misery to happinesse and his singular acceptation with his Father from whom hee obtained such large prerogatives for his servants Secondly by thanksgiving when we praise God for Christ and give praise to Christ for all his goodnesse and love to us Thirdly by commending the riches of the love of Christ to us setting forth his praise from day to day as we have occasion by discourse to others Fourthly by living so as that God in Jesus Christ may bee glorified in the woâ—ld especially in the Church Now other writers follow the native signification of the word and translate it vertues but with different interpretation For some by the vertues of Christ understand the benefits exhibited to us by Christ and so wee are enriched with the former priviledges that so wee might make it appeare â—ow much we have gained by Jesus Christ And these benefits of Christ wee shew forth by thansgiving to God daily praising him for them as also by the word of exhortation when we call upon others to seeke after them and lastly by carrying our selves so as may become so great treasure keeping them with all care esteeming them above all gettings and living as contentedly as if God had given us a Kingdome on earth and ordring our conversation so as men might see our care of good workes becomming such high preferment But I rather follow those Interpreters that take the word as it properly signifieth for the gifts of the mind in Christians bestowed upon them by Christ and so it is originally a philosophicall word expressing those endowments of the minde which Philosophers in their Ethickes prescribed and it is the more sparingly used by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when he saith If there be any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should strive not to come behinde those naturall men even in those vertues such as were chastity liberality temperance sobriety magnanimity truth justice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlinesse doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded here it is of singular worthinesse to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second Table which as the patterne is given us in him could never bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call upon us to get framed in us those vertues which did most shine in the nature and conversation of the Lord Jesus Christ. Now in all the words foure things must bee distinctly handled First that every Christian is bound to imitate the speciall vertues of Jesus Christ. Secondly that it is not enough to have those vertues but they must shew them forth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is hee that called us For the first of these it is apparent that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For every thing in Christ is not to be imitated as First not his infirmities for though they were unblameable and without sinne yet they imported weaknesse and so though they be in us yet wee are not to strive after the attainment of them Secondly not his workes of Divinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such workes as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the workes of his Mediator-ship as he was the Mediator betweene God and man Fourthly not his workes of obedience as the son of Abraham to the Mosaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam he was bound to the Morall Law whether as it was first written in mens hearts or as after it was taught by tradition and at length by the Writings of Moses Fifthly wee are not bound to follow every action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude
And thus the soule may be considered either as it workes upon or by the body onely or as it workes in and by it selfe chiefly Upon the body and by certaine instruments in the body it workes vegetation and sense and by it selfe without the necessity of using the body it workes reason The first power then is vegetation by which the soule workes foure things distinctly upon the body 1 Life 2 Nourishment 3 Growth 4 Procreation The first thing then by the vegetative power of the soule wrought upon the body is life which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body through the conjunction of the soule with the body and the continuation of that heaâ— untill the time appointed of God for the dissolution of it So that life is two waies to bee considered first either in the breeding of it secondly or in the continuance of it The breeding of it is in the very first moment of the union of the forme with the matter and by that instrument of the vitall or radicall heat The continuance of it is nothing else but the preservation of the motion and duration of the working of these vitall spirits The second thing wrought upon the body by the vegetative power of the soule is nourishment and this power of nourishing is a faculty by which food taken into the body by the force of naturall heat is turned into the substance of the body for the repairing of that which is consumed in the body And this is a worke to bee admired For the soule by the use of naturall heat is faine to subdue the nature of the food received and having melted it as it were in a furnace it casts out what is contrary to the body and extracts for the use of the body so much as is now made like unto it The third thing which the soule workes upon the body by the vegetative power is growth And this it doth by imploying that part of the food which is now made like to the body unto the extension of the body unto the dimensions thereof even to the increase of bignesse and force which increase for the convenient actions of the body and this worke is done upon the body but unto a certaine time of mans age or till about thirty yeares and then because nature tends not into infinitenesse she gives over this worke Lastly procreation is the fourth worke of the vegetative faculty of the soule by which it raiseth up seed in the body and formeth in it a meere substance like unto the body from whence it comes unto the perpetuall preservation of the sort of the creature And this is an admirable power For hereby living creatures do approach unto eternity and are made as it were immortall For though the body die yet by procreation it is as it were kept alive and so the kind of creature is perpetuated for the other two workes of nourishment and growth onely serve for that body in individuo but this power of procreating reserves the sort or species from ceasing to be Thus of Vegetation Sense followes The second thing the Soule workes either upon or by the body is Sense and by this faculty a man in his body is enabled to discerne things without himselfe and accordingly to desire and move to them which the former faculties did not reach unto Now as the soule workes sense upon or by the body it must be considered two wayes First as it workes either apprehension secondly or motion The apprehendnig senses wrought upon the body by the Soule are of two sorts first either outward secondly or inward Outwardly the soule workes upon the body five senses or five wayes of apprehending things by sense The body of a man is enabled by the soule to discerne of things without it selfe by outward helpes five wayes viz. By 1 Seeing viz. By 2 Hearing viz. By 3 Smelling viz. By 4 Tasting viz. By 5 Feeling And these waies of discerning are not to be contemned For admirably ought it to bee conceived of Gods wisedome in and towards man even in these For first by the sight through the benefit of light which God hath caused to shine upon his whole creation man may see what God hath wrought whereas else if the light be taken out of the aire or sight from man the workes of God are buried as it were in the darke yea the body of a man is as it were but a dungeon without sight and what the Sunne and Moone are in heaven that are the eyes in man shining in his head as these Starres in the firmament The fight is a chiefe helpe for all the great imployments of life in all callings The eyes are as watchmen set on high in their watch-Tower to discover the comming of enemies The eyes are also as the true windowes of the soule by which the Species or formes of things are taken into the soule For God hath caused all substance in the World to cast out beames as it were which have the pictures of the things themselves carried about and these comming to the sight are by it above all other senses taken in and delivered to the Soules within the eyes being a looking glasse that resemble the things seene And this noble sense may put us in minde of Gods knowledge if wee marke the degrees of seeing The eye of man discernes at once a great share or quantity of things together The minde of man will take-in a farre greater quantity and number and yet is finite for it cannot reach to all things that God hath made at once Now Gods understanding is infinite and beholds all at once For the second the sense of hearing is worthy to be thought on if wee consider either the benefits come by it or the manner how it is performed for by hearing is let into the soule and body not onely sounds of delight or wonder but also sounds of necessity both for naturall life by letting in speech and discourse and for eternall life by letting in the Word of God First the manner of hearing is admirable Sound is the breaking of the aire stirred up by the dashing or collision of sollid bodies and is spread in the aire as a stone cast into the water makes and drawes from it circles Thus the sound being brought to the eare the hollow turnings in the eare gather and hold the sounds as it were canes The sound at length rusheth upon a little bone or gristle like a hammer which moved smites upon another bone like an Anvill by which stroake the spirits in the hearing move and are stirred up and so they take in the sound and carry it to the braine the feat of inward senses These two are the most noble outward senses yet there is great use of the other three Thirdly for by tasting we discerne of meates profitable or hurtfull for the body Fourthly by smelling we receive in those delightfull
hated the name of a King and Caesar was an Emperour to which divers things may be answered First that though the present Governour was an Emperour yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages therefore he useth that title that may concerne the most of the Elect in all ages Secondly that though amongst the Romans the title of King was not used yet the Grecians in whose language hee writ did familiarly use the word which we translate King Thirdly the Apostle might have respect unto the signification of the word as unto a word which was most effectuall to note the highest dignitie among men For it notes him that is the stay or foundation of the people or the Common-wealth and though ambitious men sought new titles as higher yet the Apostle knew that this was most majesticall and honourable for the tearme of Emperour in the signification of it may agree to any subordinate ruler who governes or commands other men Fourthly it may be that the Apostle knowing the hypocrisie of those Emperours who onely disclaimed the name of Kings to avoid the hatred of the people and yet sought the full right of Kings aâ—d so to destroy the liberty of the people giveth the name they sought in substance though not in tearme Where by the way we may note how hatefull hypocrisie is to God and how vaine it is God will unmaske even Kings if they dâ—ssemble with him Hee that trieth the hearts and reines judgeth according to truth and will not be deceived with pretences Though men durst not charge Caesar to affect the Kingdome yet God dares and will require at his hands the ambition of his heart And if God will not beare with dissimulation in Kings much lesse will he beare it in meaner men hee hates hypocrisie and fained pretences and painted shewes wheresoever he findes it which should teach us all to labour for a plaine and upright heart in all things to direct our words and carriage according to the true intent of our hearts For besides that God will plague men for their dissimulation which cannot be hid from him it fals out usually that such as use dissembling are perpetually suspected all their faire pretences notwithstanding as those Caesars were Lastly the Apostle may name Kings to prevent rebellion in the subjects which either should feare such as affected the title or live under such as professed themselves to be Kings and so the meaning is that he would have them obey even Kings how hatefull soever naturally that kinde of government did seeme unto them It may be that the Apostle mentioneth Kings as the last kinde of government a Monarchy being in many respects the most excellent forme of government as being such a forme of government as comes neerest to the similitude of God who is not onely one in nature but in government also and is most agreeable to nature which doth affect unity as well in the body politick as in the body naturall But I let this passe as a question belonging rather to the Politicks than to Divinity to be discussed at large Thus conjecturally of the reason why the Apostle useth this tearme Concerning Kings I propound these things to be considered of First the originall of Kings Secondly the excellencie of Kings both these tend to worke in man the care of obedience to them and their Lawes Thirdly the indefinite manner of propounding the tearme shewing that this submission belongs to all Kings Fourthly the uses of all For the first It is not unprofitable to consider how men came by degrees at length to subject themselves to this government of Kings First man by the instinct of God and by the nature given him tends to society Of all creatures man is unaptest to live alone Mans language shewes that he was made to society and mans disposition shewes that it likes not any estate that must be removed from the knowledge and conversation of other men He that can live without society is either better than a man as is God or worse than a man as is a beast The first kinde of society was oeconomicall as houshold society where was first a society betweene man and wife and thence by propagation grew the society to a full houshold by the comming in of children and servants And hence was the first forme of government where the father of the family was the Head and Ruler The second kinde of society was a Village or Towne which contained in it the government of divers houses or families and this was occasioned either by increase of posterity or for prevention of harmes or out of necessity for supply of necessaries At the first a Village or Towne contained as is thought onely the severall branches of the same family that is when men lived so long such as were descended of their bloud and were ruled by the chiefe and first of their bloud Afterwards strangers of other families that were fewer in number mingled with them to avoid the danger of wild beasts or the injuries of other men yea one of the words used for a village is derived from a word that signifies a Fountaine and so importeth that necessity drew men to dwell together that so they might enjoy the benefit of nature for water which in the Countries first planted was not universally to be had but one Well must serve divers housholds and so the Springs of water was one cause to bring men to this kinde of society and dwelling together The third kinde of society was a City which consisted of the people of many Villages and into this society men came both for commodity and necessity For commodity as namely for trades and the education of children and the exercise of Religion and the administration of justice for necessity that so they might be strengthened against their enemies and to this end they walled and ditched about their Cities as also to keepe in offenders that they might not flee and to keepe out such as were banished that they might not returne and in this society first began the government of Kings For from the beginning it is thought that every City had a King as a Monarch to rule and defend it as appeares in Genesis There was a King of Sodome and Gomorrah and so every of the other Cities had their different Kings Fourthly when men increased so fast that one City could not hold the people which lived in it then began Countries and Provinces and at length the whole Nation consisting of many Cities became subject to one King and afterwards by conquest or marriage diverse Nations yeelded obedience to one King Now the ends why humane societies became subject to Kings and to superiour Powers were the Common-weale and the benefit of the people so united for power was given to Kings that so men might bee protected in the practice of vertue that peace might be preserved among