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
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
carried unto Christ and by Christ unto God but repentance is carried to God himselfe who was before offended by sin Acts 20. 21. Repentance toward God and Faith toward our Lord Iesus Christ. Secondly they have divers ends for Faith doth properly seeke reconciliation with God but repentance a sutablenesse to the will of God Rom. 3. 25. A reconciliation through Faith in his bloud Acts 26. 20. That they should turne unto God doing workes meete to repentance 31. Repentance in respect of that carefulnesse and anxiety terror arising from the Law which it hath joyned with it doth goe before Faith by order of nature as a preparing and disposing cause but in respect of that effectuall and kindly turning away from sin as God is offended by it so it followes Faith and depends upon it as the effect upon his cause and herein is proper to the faithfull 32. Although this repentance doth alwayes bring griefe with it for sins past and present yet it doth not so properly or essentially consist in griefe as in turning from and hatred of sin and in a firme purpose to follow after good Amos 5. 14. 15. Hate the evill Love the good 33. That repentance is not true and sound which doth not turne a man from all known sin to every known good neither that which doth not virtually continue and is actually renewed as often as need is from the time of conversion to the end of life 34. Repentance is wont to be perceived before Faith because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ before he feele himselfe to have forsaken those sins which did separate him from God CHAPTER XXVII Of Iustification 1. COmmunion of the blessings flowing from Union with Christ is that whereby the faithfull are made partakers of all those things they have need of to live well and blessedly with God Eph. 1. 3. He hath blessed us with all spirituall blessings Rom. 8. 32. He who spared not his own Son c. How shall he not freely with him give us all things also 2. This communion therefore doth bring a translation and change of condition to believers from the state of sin and death to the state of righteousnesse and life eternall 1 Iohn 3. 14. We know that we are translated from death to life 3. This change of state is twofold relative and absolute or reall 4. A relative change of state is that which consists in Gods reputation Rom. 4. 5. And he that worketh not but believeth in him that justifieth the ungodly his faith is imputed to him for righteousnesse 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe not imputing to them their offences 5. Hence it admits no degrees properly so called but it is together and at once perfect in one only act although in respect of the manifestation sence and effects it hath divers degrees Hitherto pertaines justification and adoption 6. Iustification is a gracious sentence of God whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death and accounts him righteous unto life Rom. 3. 22 24. The righteousnesse of God by Faith of Iesus Christ in all and upon all that believe as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence as the use of the word declares which doth norset forth a physicall or reall change in the holy Scriptures but that judiciall or morall change which consists in pronouncing of a sentence and in reputation Prov. 17. 15. He that justifies the wicked Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifies 8. Therefore Thomas with his followers doth fowly erre who would have justification as it were a physicall motion by a reall transmutation from a state of unrightousnesse to a state of righteousnesse so as that the terme from which is sin the terme to which is inherent righteousnesse and the motion is partly remission of sin partly infusion of righteousnesse 9. This sentence was 1. As it were conceived in the mind of God by a decree of justifying Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith 2. It was pronounced in Christ our head now rising from the dead 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us In this testimony of the spirit justification itselfe doth not so properly consist as an actuall perceiving of that before granted as it were by a reflected act of Faith 10. It is a gratious sentence because it is not properly given by the Iustice of God but by his grace Rom. 3. 24. Freely by his grace For by the same grace whereby he called Christ to the office of Mediator and did draw the elect to Union with Christ he doth account them being already drawn and believing to be just by that Union 11. It is for Christs sake 2 Cor. 5. 21. That we may be made the righteousnesse of God in him for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us no otherwise then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us Rom. 5. 18. 12. Therefore the righteousnesse of Christ is imputed to believers in justification Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is by Faith of Christ the righteousnesse of God through Faith 13. But because this righteousnesse is ordained of God to that end and by his grace is approved and confirmed so that sinners can stand before him through this righteousnesse therefore it is called the righteousnesse of God Rom. 10. 3. 14. But this justification is for Christ not absolutely considered in which sence Christ is also the cause of vocation but for Christ apprehended by Faith which Faith doth follow Calling as an effect and followeth righteousnesse by which being apprehended justification followes whence also righteousnesse is said to be of Faith Romans 9. vers 30. 10. 16. And Iustification through Faith Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures for that doth neither properly belong to those that are justified neither of it own nature hath it any force in it selfe to justifie neither doth it produce those effects which are every where in the Scripture given to
with Christ but because it is united to Christ therefore it is the Church of Christ. 3. And this is the reason why we can neither explaine nor understand the nature of the Church unlesse those things which pertaine to the application of Christ be first explained and perceived 4. The elect before they be grafted into Christ are in themselves no otherwise of the Church then that power which in its owne time shall certainly come into act by reason of Gods intention and his transaction with Christ because that remote power which is common to all men in respect of the elect is certainly determined in God 5. Therefore those orthodox Divines which define the Church a company of elect ones doe either by elect ones understand those that are called according to election or they define the Church not only as it doth actually exist but also as it is to be hereafter 6. That first thing which doth make actually a Church is calling whence also it hath taken both its name and definition 7. For the Church is a company of men that are called 1 Cor. 1. 24. With 10. 32. Called both Iewes and Greekes To the Iewes to the Greekes and to the Church of God But because the end of calling is Faith and the worke of Faith is ingrafting into Christ and this Union with Christ doth bring with it communion with Christ hence it is defined in the very same sence a company of believers a company of those who are in Christ and a company of those that have communion with Christ. 8. But as Faith doth so respect Christ as that by Christ also it respects God so this Church which doth exist by Faith is both referred to Christ as to the head and by Christ unto God whence the Church is called the body of Christ. Col. 1. 24. And also the Church of God 1 Cor. 10. 32. The Kingdome of Christ. Colos. 1. 13. And the Kingdome of God Rom. 14. 17. 9. It is called a company because it doth consist properly in a multitude joyned in fellowship together or a community of many not in some certaine one that is called whence Eph. 4. 16. It is called a body fitly joyned and compacted together of divers members and by the same reason it is often called in Scripture an House a Family a City a Kingdome a Flock c. 10. This company is restrained to men because the good Angels although in some respect they pertaine to the Church by reason of that Union they have with Christ and the grace of conversation communicated by him yet they are not homogeneall members of the Church redeemed 11. The forme or constituting cause of this Church must needs be such a thing which is found alike in all the called but this can be nothing else then a relation neither hath any relation that force besides that that consists in a chiefe and intimate affection to Christ but there is no such in man besides Faith Faith therefore is the forme of the Church 12. For Faith as it is in every believer distributively is the forme of those that are called but as it is considered in all collectively it is the forme of the company of those that are called that is the Church 13. For the same believing men who being in severall distributively considered are the called of God are also the Church of God as they are joyntly or collectively considered in a company 14. Hence all those promises of God which are made to the Church in the Scriptures and doe containe in themselves essentiall blessings doe also pertaine to every believer 15. This relation is so neere that in respect of it not only Christ is the Churches and the Church Christs Cant. 2. Verse 26. But also Christ is in the Church and the Church in him Iohn 15. Verse 4. 1 Iohn 3. Verse 24. So that the Church is mystically called Christ. 1 Cor. 12. 12. And the fulnesse of Christ. Eph. 23. 16. Hence the Church by a metaphor is called the bride and Christ the Bride-groome the Church a City and Christ the King the Church an House and Christ the House-holder the Church the branches and Christ the Vine finally the Church a body and Christ the head 17. But by these comparisons there is signified not onely the Union and Communion which is betweene Christ and the Church but also the way of order whereby Christ is the beginning of all dignity life power and perfection to the Church 18. This Church is mystically one not generally but as it were the Species Specialissima or Individuâ—…n because it hath no kind properly so called 19. It is therefore called catholique not as catholique signifies a Genus or some generall thing but as it sets forth something integrally universall as when we say the universall world because it containes the faithfull of all Nations of all places and of all times 20. Therefore no part of the Church can truly be called catholick but as it doth professe that Faith which is the Faith of the catholick Church in which sence the Ancients did not onely call that part of the Church which was at Rome but other Churches also As our Church at Francken may be rightly called catholick as it doth professe that Faith which belongs to the catholick Church 21. The Church is devided into members according to the degrees of communion which it hath with Christ in which respect it is called either Militant or Triumphant 22. The Church militant is that which is partaker onely of communion begun and so doth wrastle as yet with enemies in the field of this World 1 Cor. 13. 9. 12. We know in part and prophesie in part for we see now through a Glasse and darkly 2 Cor. 10. 3. The weapons of our warfare Eph. 6. 12. 13. Wee wrastle therefore take to you the whole Armour of God 23. The Church triumphant is that which is already perfitted Eph. 4. 13. Untill we all come to a perfect man to the measure of the full stature of Christ. 1 Cor. 15. After commeth that which is perfect 24. The militant Church is both invisible and visible namely with outward sight or sence 25. But this distinction is not a distribution of the Genus into the Species as if so be there were one Church visible and another invisible nor of the whole into the members as if one part of the Church were visible and another invisible but a distinction of the adjuncts of the same subject because invisibility is an affection or manner of the Church in respect of the essentiall and internall forme visibility is an affection or manner of the Church in respect of the accidentall and outward forme 26. The essentiall forme is invisible because it is both a relation which doth not come into the sence and also spirituall and so removed more from sence then in many other relations 27. The accidentiall forme is visible because it is nothing else then an outward profession of inward
makes the action so far forth evill 17. Hence our good workes whilest we live here are imperfect and impure in themselves 18. Hence they are not accepted before GOD but in Christ. 19. Hence in the workes of the regenerate there is not that respect of merit whereby any reward is obtained by Iustice. 20. Yet that reward which is imputed not of debt but of grace Rom. 4. 4. is sometime assigned to those imperfect indeavours Mat. 5. 12. Because although all our blessednesse is the meere gift of God Rom. 6. 23. Yet the fruits of grace abounding in us are put upon those accounts whereby we doe get the certainty of that gift Phil. 4. 17. I require that fruit abounding which may be put on your accounts 21. The action of vertue is either inward or outward 2 Cor. 18. 10. 11. To will to doe to performe 22. The internall action is properly of the will it selfe 23. The externall action is of another faculty distinct from the will whether it be of the understanding or of the sensitive appetite which is commonly called internall or of the executive power which is usually called externall 24. The internall action of the will hath goodnesse or evillnesse so intrinsecall that an act cannot remaine the same in the nature of it but it must be the same in manners but an outward act may remaine the same in nature and yet become another in manners namely of good may become evill and of evill good As if any one beginning to walke out of an honest purpose doe persist in his journey for an evill end 25. There is one and the same goodnesse or evillnesse of an internall act and an externall commanded by it for it is the same act in kind of manners For to will to worship God and from that will towards God are not two acts of obedience but two degrees of one and the same act so that the goodnesse of the one is perfited in the other 2 Cor. 8. 11. Performe to doe that very thing that as there was a readinesse to will so there may be a performance 26. The outward act without the inward is not properly good or evill but the inward is good or evill without the externall because the goodnesse of an action depends first and chiefly upon the will which is often accepted with God although the outward work it selfe be absent 2 Cor. 8. 13. If there be first a ready mind one is accepted according to that he hath 27. But as vertue in its own nature tends to an act for it is a disposition to doe well neither is it idle so the internall act of it tends to an externall and produceth it and in it is lead to its end Iames 2. 22. Thou seest that Faith was the helper of his workes and by works Faith was brought to its end 28. Yet the externall act joyned with the internall doth not properly and by it selfe increase the goodnesse or evillnesse of it in respect of the intention only but by accident it doth increase it as it doth continue or increase the act of the will it selfe 29. The goodnesse and evillnesse of any act which depends upon the object and the circumstances of the act is in respect of its nature in the externall act before it be in the internall although in order of existence it is first in the internall For to will to give every one his owne is therefore good because this thing to give every one his own is good yet the goodnesse doth exist in the act of willing before in the act of giving So to will to steale is evill because to steale is evill The reason is because the exterior act is the cause of the inward in order of intention and the inward act is the cause of the outward in order of execution 30. But that goodnesse or evillnesse which depends upon the end is first in the inward act and after in the outward because the very intention of the end is the inward act of the will so-to-forsake the World for righteousnesse sake is good because to will righteousnesse is good and to give almes for vaine glory is evill because it is evill to will vaine Glory 31. Obedience that appeares in outward actions without the inward is hypocrisie and so is not indeed obedience but a certaine shadow of it 32. Yet inward obedience without outward although it be incompleat yet it is true and if there be an effectuall will present so that opportunity or ability of executing is only wanting it is no lesse acceptable to God then if it had an externall act joyned with it 2 Cor. 8. 12. 33. Therefore we must not judge of actions good or evill by the event For although it is equall and God himselfe willeth that he that is judge of offences among men doe incline to the more fovourable side if the event it selfe doe favour Exod. 21. 21. and so forward yet before the tribunall of God the inward sin is as great caeteris paribus other things answerable when neither event not outward act followes as if both should follow Mat. 5. 28. Whosoever lookes on a woman to lust after her hath committed adultery already with her in his heart 34. Yet inward obedience is not of it selfe sufficient because the whole man ought to subject it selfe to God our bodies are to be offered to God Rom. 12. 1. He is to be glorified in our bodies 1 Cor. 6. 20. Neither is that true inward obedience which doth not incline to externall 35. The workes which are called workes of supererogation whereby the Papists doe boast that some of theirs doe performe more excellent workes then are commanded in the Law of God by the obsevation of certaine counsells which they faigne doe not command but counsell only a singular perfection are the dotings of idle men which know neither the Law nor the Gospell 36. Unto the best workes of the faithfull there adhereth that imperfection which hath need of remission yet the workes themselves are not sins CHAPTER IIII. Of Religion 1. OBservance is either Religion or Iustice. 2. This distribution as touching the thing it selfe is made by God in the division of the decalogue as it is enfolded by Christ. Mat. 22. 37. Also the sence of the same distribution is expressed in other words Rom. 1. 18. Where all disobedience of man is distributed into impiety and injustice which could not stand unlesse all obedience also were conversant in Piety and Iustice which is also more plainly opened Tit. 2. 12. Where of those thres thinge propounded Righteousnesse and Piety doe make the parts of new Obedience and Temperance notes the manner or meanes of performing the same namely denying worldly lusts 3. Unto the same also that distribution of a Christian life tends which is more frequently used into holinesse and righteousnesse Luc. 1. 75. Eph. 2. 24. And the same is the meaning of that distribution which is of love towards God and love towards
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
doth not only respect God and eternall blessednesse but in God and from God it respects all those things which faith apprehends in the promises of God although in their own nature they be temporall things Heb. 11. 1. 2 Cor. 1. 10. Although it doth ciefly respect eternall life whence also it is that Hope in Scripture is often by a metonymy of the adjunct put for salvation it selfe or life eternall hoped for Gal. 5. 5. Rom. 8. 24. Tit. 2. 13. And salvation also is sometime put for Hope of salvation by a metonymy of the subject Epb. 6. 17. Compared with 1. Thess. 5. 8. The helmet of Salvation for the helmer of the Hope of salvation Also usually this object is put as proper to Hope 1 Thess. 5. 8. Tit. 3. 7. The hope of eternall life Rom. 5. 2. The hope of glory 7. Those conditions which are wont to be required to the object of Hope as that it be good to come difficult probable â—…re all sound in the promises of GOD who promiseth alwayes the greatest good things which cannot bee had without his helpe but by vertue of the promise will come to passe not only probably but certainly 8. The act wherewith it is conversant about its object is called expectation because it is not of uncertaine or probable conjecture only as humane Hope but of most certaine expectation Rom. 3. 25. Phil. 1. 20. If we hope for what we see not we doe with patience expect it According to my earnest expectation and hope and every where in the old Testament where the word Mikueh which is wont to be turned Hope doth properly signifie expectation 9. This certainty is derived to Hope from Faith for Faith is the foundation of Hope neither is any thing hoped for which is not before believed by Faith Galatians 5. 5. For we through the spirit wait for the Hope of righteousnesse by Faith 10. For seeing Faith apprehends that which is promised and Hope expects that which is promised the whole difference between Faith and Hope is the respect of that which is present and that which is to come 11. Therefore that distinction of the Papists is empty and vaine who granting that the faithfull may be certaine of their salvation with certainty of hope yet doe deny that they can ever by ordinary meanes be made certaine of it with certainty of Faith when there is one and the same certainty altogether of Faith and Hope for which reason also it is that Hope in Scripture especially in the old Testament is often put for Faith 12. Therefore that expectation of good things to come which is in the Angells and the spirits of just men in Heaven doth not in that differ from our hope because one is certaine and the other incertaine but in these 1. That our hope is grounded upon Faith which beholds God in the promises as through a glasse and darkly 1 Cor. 13. 12. But their expectation is grounded upon open sight 2. In that our hope is with labour and contention but their expectation is without all difficulty 3. In that our hope is an imperfect expectation and their expectation is perfect 13. Therefore although Hope together with Faith is wont to be said to be abolished in the life to come yet this is not so to be understood as if they ceased to be in respect of their essence but only in respect of the measure and degree of imperfection 1 Cor. 13. 10. So that the imperfection only is properly to be abolished but Faith and hope it selfe are to be perfected in respect of their essence 14. Hence Christian confidence as it respects good to come is nothing else then Hope confirmed For it must necessarily be referred to some one of those theologicall vertues which are reckoned up by the Apostle 1 Cor. 13. 13. That is either to Faith or to Charity or to Hope But it can neither be referred to Faith because Faith apprehends a thing as now present which it maketh also to subsist Heb. 11. 1. Nor to Charity because Charity doth not respect good that is ours 1 Cor. 13. 5. Therefore to Hope 15. Hence the naturall fruit of Hope is Ioy and delight in God Heb. 3. 6. The hope whereof we rejoyce 1 Pet. 1. 3. 6. A lively hope wherein yee rejoyce Because it doth respect the greatest good things not only as possible and probable but also as certainly to come and so doth make the possession of them in a certaine manner to subsist whilest it doth assure us of that which at length shall in very deed subsist Ro. 8. 24. We are saveth by Hope 16. The manner of this act depends upon that respect of the object whereby it is said to be to come and promised So that in its formall reason it is not of those things which are seene Romans 8. 24. Hope if it be seene is not Hope for why doth a man hope for that which hee seeth 17. Hence the fruit and companion of Hope is patience towards God whereby we doe constantly clave to him in seeking and expecting blessednesse although we doe in this present life conflict with divers evills even without that consolation we doe desire Esay 8. 17. Waiting upon the Lord who hath hid his Face and looking for him Rom. 8. 25. But if we hope for that we doe not see we doe with patience expect it 2 Thess. 3. 5. That patient expectation 18. A fruit of this patience is silence whereby we rest in the will of God and doe represse all those carnall things whereby we are stirred up to make hast or to resist him Psal. 37. 7. Be silent to Iehovah and without ceasing waite on him 19. Hope is strengthened and increased by all those arguments whereby we are assured that the good hoped for pertaines to us Rom. 5. 4. Experience causeth Hope 20. Among these arguments the inwatd signes of Divine grace have the first place 1 Iohn 3. 14. 19. We know that we are translated from death to life because we love the brethren 21. Therefore although it is most false which the Papists say that our hope is grounded partly upon the grace of God partly our own merits it may bemoâ—… truly affirmed that hope is strengthened increased and stirred up by Faith repentance workes and a good conscience So that true and lively hope doth exist by those as it were antecedent arguments Heb. 10. 22. 23. 1 Pet. 3. 23. 22. The effect of hope is the confirmation of the soule as an anchor safe and firme Heb. 6. 19. Whereby we possesse our very soules Luc. 21. 19. 23. There followes alwayes from this confirmation of mind a study of holinesse 1 Iohn 3. 3. Whosoever hath this hope in him keepeth himselfe pure even as he is pure 24. There is opposed to hope by way of defect 1. A feare of the evill of punishment Psal. 27. 3. For as Hope is the expectation of good so this feare is an expectation of evill 25. But
a cause doth the effect 31. Neither is faith extrinsecally directed toward God by love but in its proper and internal nature it respects God as its object 32. Iustification of Faith doth in no sort depend upon Charity as the Papists will have it but upon the proper object of Faith 33. Where Faith is said to worke by love Gal. 5. 6. It is not because all efficacy of Faith depends upō charity as upon a cause but because Faith doth shew forth and exercise its efficacy in the stirring up of Charity 34. The particle by doth not there shew a formall cause but as it were an instrumentall as when God is said to regenerate us by the word 35. That Faith which is without works is said to be Dead Iames 2. 26. Not because the life of Faith doth flow from workes but because workes are second Acts 〈◊〉 flowing from the life of Faith 36. Faith is said to be perfected by workes Iames 2. 22. Not with an essentiall perfection as the effect is perfected by the cause but by a complemental perfection as the cause is perfected or made actually compleat in the producing of the effect 37. Because the object of Charity is the very goodnesse of God as it is in it selfe but Faith and Hope doe respect God as he is propounded to us to be apprehended therefore that inclination of the mind toward God which belongs to Charity doth more evidently and constantly appeare in weake believers then the speciall acts of Faith or Hope because the goodnesse of God is more manifest in it selfe then the way of apprehending it which is represented to us in this life as it were darkly CHAPTER VIII Of hearing of the Word 1. FRom these vertues of Religiō towards God Faith Hope and Charity there ariseth a double act of Religion which respects that spirituall communion which is exercised betweene God and us Hearing of the word and Prayer 2. The reason or foundation of this distribution is in this that we doe affect God with religious worship when we yeild him due honour whether this be by receiving that which he him selfe propounds to us or by offering that which may be received by him according to his perfection for in both respects we doe that which is immediatly and directly honorable to God 3. The first act of Religion therefore is about those things which are communicated to us from God and the other is about those things which are yeilded to God from us 4. Hearing the word is a religious receiving of the will of God 5. Therefore hearing is here taken for any receiving of the words of God whether they be communicated to us by preaching or by reading or any other way because God is wont to worke in a singular manner and by his own institution in the preaching and hearing of the Word 6. Therefore this word ought not to be taken so strictly that it should either chiefly or necessarily include alwayes the outward sence of hearing but that it may note any percieving of the will of God and chiefly set forth an inward receiving and subjection 7. The receiving of the Word consists of two parts Attention of mind and intention of will 8. Attention is an applying of the understanding to perceive the revealed will of God Acts 16. 14. The Lord opened the heart of Lydia that she might attend to the things which were spoken by Paul It is often called in the Scripture especially in the Old Testament A seeking of the will of God or of God himselfe to set forth that great desire wherewith we should be carried to know Gods Will as to the finding out of some thing which we can by no meanes want Esay 58. 2. Yet they seeke me dayly and delight to know my wayes as a Nation which doth righteousnesse and doth not forsake the judgement of their God they inquire of me the ordinances of Iustice they delight in approching to God 9. In this attention there needeth that providence whereby we may discerne what that is that God willeth Rom. 12. 2. That yee may prove what is that good pleasing and perfect Will of God which when it is perceived we must not deliberate further whether it be good or to be observed or no for the will of God itselfe is the last bound of all religious inquiry Gal. 1. 15. 16. When it pleased GOD to reveale his Sonne in mee I did not consult with flesh and blood 10. Intention is an applying of our will to a religious observance of the will of God already perceived Psal. 119. 106. I have sworn and will performe it that I will keepe thy righteous judgement 11. The purpose of the intention ought to be so strong and firme that without all exception we be ready to observe whatsoever God will command Ier. 42. 5 6. The Lord be a true and faithfull witnesse betweene us if we doe not even according to all things for the which the Lord thy God shall send thee to us whether it be good or whether it be evill we will obey the voyce of the Lord our God 12. In respect of this intention the Law of God it selfe is said to be in the heart of a believer Psal. 40. 9. 119. 11. Ier. 31. 33. Heb. 8. 10. 13. This hearing that it may be right ought to be from religious observance bringing subjection of the inward acts and inclinations of the mind Romans 6. 17. From the heart yee obeyed that forme of doctrine to which yee were delivered 14. But that it may be truly religious It is requisite first that it arise from Faith whereby we believe that to be the word of truth which God reveales unto us and also are accordingly affected toward it Hebr. 4. 2. The word being heard did not profit them not being mingled with Faith in them that heard it Luc. 24. 32. Did not our hearts burne in us whilest he spake to us 15. By this Faith we cleave to the word Psa. 119. 31. And the word it selfe cleaves unto and is ingrafted in us unto salvation Iames 1. 21. That ingrafted word 16. Secondly the same hearing must flow from that hope whereby we doe embrace that which God hath promised as the word of life also expecting life by it Deut. 32. 47. Iohn 5. 39. It is your life yee looke in them to finde eternall life 17. By this hope it comes to passe that the faithfull bring forth fruit with patience Luc. 8. 15. 18. In like manner it must have love joyned with it whereby we cleave to the same word or to God revealing himselfe to us in that word as simply good Psa. 119. 97. How doe I love thy Law 1 Thess. 2. 10. They received not the love of the truth that they might be saved 19. In respect of this love the Word of God doth dwell plentifully in the faithfull Colossians 3. 16. So as they are also transformed into the forme and fashion of it Romans 6. 17. 20. Such an