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
includes divers respects to the Creatures it becomes manifold so that it is true that the Idea of one Creature is not the Idea of another 20. There are in God platformes of all perfections which are in the Creatures because they proceed from the active power of God but not of imperfections if they be formally considered as imperfections 21. Therefore the knowledge of evill depends upon the denying of good as the being of evill consists in privation of good for every thing as it hath its being so it is knowne 22. Ideas as they are many so some of them are Connexa knit together among themselves and depend one upon another whence also a certaine order ariseth of former and latter 23. Idea's as they are considered going before the Decree of Gods Will doe represent a quiddity of things and only a possible existence as they are considered after the determination of Gods Will they represent the same thing as actually to come according to their actuall existence 24. From that divers consideration there ariseth distinction of Divine knowledge into that which is called Knowledge of simple understanding and knowledge of vision 25. Knowledge of simple intelligence is of all possible things that is of all and every thing which may be done by most perfect knowledge in God 26. Knowledge of vision is the knowledge of all future things whether they be in their own nature necessary or free or contingent 27. These things that God knowes by the knowledge of simple intelligence or meere understanding he knowes by his all sufficiency but those things that he knowes by knowledge of vision he knowes by his Efficiency or by the Decree of his own will Psal. 33. 15. He that frames their hearts observeth all their workes Isa. 44. 2. Who as I foretelleth and declareth it or ordereth it to me from the time that I disposed the people for ever that the things to come and which shall come to passe may be declared to them 28. A middle knowledge by which God is fained of some to have known before the Decree of his will by supposition such events to come to passe if such causes were put seeing that it doth both determine events to come certainly to passe independantly from Gods Will and doth make some knowledge of God to depend chiefly on the object I say such a knowledge cannot stand with the great perfection of God 29. The Divine Idea according to the variety of Notions which are in the things doth put on divers respects In respect of the Principles it is called intelligence whereby God perceiveth every severall thing in every thing in respect of truth belonging to every severall thing it is called Science which as to the extent of it is Omniscience as to that being which things have in their proper measure is called Praescience In respect of the dependance of truths which they have among themselves it is called Sapience whereby he knoweth what is convenient for every thing and what is disagreeable from it In respect of the whole order to be appointed in practise it is called Prudence whereby he knowes to apply the fittest occasions to every thing Lastly in respect of putting in practise it is called Art Whereby hee knowes to effect all things most skilfully Heb. 11. 10. 30. Those words are often used promiscuously in the Scriptures to explaine the perfection of Divine understanding to the capacity of those who have an understanding very imperfect yet of their own nature they admit this distinction and not another 31. That conjecturall knowledge which only some doe give to God about contingent things to come doth plainly repugne the nature and perfection of God Of those three things which were propounded as concurring to the perfection of Gods Counsell namely A scope conceived of the minde and intention of will The Third remaines to be considered which is called Good pleasure 32. The Good pleasure of God is an act of Divine will most freely and effectually determining of all things 33. Good pleasure indeed in Scripture doth most usually set forth the good will of God whereby he willeth and determineth a saving good unto his yet because all the Counsell of God is well pleasing to him it is rightly used by Divines to explaine every Counsell of God even according to the Scriptures 34. This will is truly free because whatsoever it willeth it willeth it not by necessity of nature but by Counsell 35. It is most free or chiefly and absolutely free depending upon no other but the freedome of the will of men and Angels by reason of that dependance which it hath on God is lesse free partaking of another 36. Freedome in those operations which are outward is not only concomitant as it is in inward operations but also it is antecedent by way of a principle because that which God willeth to worke outwardly he willeth not out of necessity of nature but of precedent choise for there is not a necessary connexion betweene the Divine Nature and those Acts. 37. This will is Effectuall because whatsoever it willeth he effecteth it in its time neither is there any thing that is not done if he willeth it to be done Psal. 115. 3. 135. 6. Iehova doth whatsoever he pleaseth 38. Hence the Will of God is the first cause of things Rev. 4. 11. By thy will they are and were created But the Will of God as it willeth to worke outwardly doth not presuppose the goodnesse of the object but by willing doth make the object Iames 1. 18. Because he would he begat us Rom. 9. 18. He hath mercy on whom he will 39. Therefore there is no cause properly so called to be given of Gods Will. 40. Hence it is rightly said that God doth will one thing to exist for another but not that that one thing is a proper cause whereby the Will of God is inwardly moved to appoint that other thing So God would that the Sunne and stars should exist for the generation conservation and corruption of things below yet the Sunne and Stars are not a cause why God would that those things should be generated conserved and corrupted And so it is in all things out of God which indeed among themselves are causes and effects even as they depend upon the Divine will but there is no cause of Gods Will out of it selfe 41. Also the willing of one thing in God is not properly a cause effecting that he will another thing in himselfe because the Efficiency of a cause upon an effect and dependance of the effect upon a cause cannot be in the Will of God which is God himselfe truly and simply willing all things together and at once with one onely act yet it is true that the Schoolemen say that a passive attingency of the Divine will in respect of one thing is a cause of a passive attingency in respect of another and so in this sence it is truly and piously said that God willeth some one
39. My Father if it be possible let this Cup passe from me 9. But the object of this anger was Christ not absolutly but only as touching the punishment which is brought by this anger which he as our surety did undergoe 10. That subjection to the power of darkenesse was not to bondage but to vexation which Christ did feele in his mind 11. From these the soule of Christ was affected with sorrow griefe feare and horror in an agony Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior but also in the superior part not only nor chiefly out of a fellow-feeling which it had with the body put properly and immediatly not chiefly out of compassion which it had in respect of others but out of a proper suffering which it did undergoe in our name Lastly not out of an horror of temporall death which many of Christs servants also have by his power overcome but out of a certaine sence of a supernaturall and spirituall death 13. There were two effects of this agony First a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death yet under condition and with subjection to his Fathers will Mar. 14. 35. He prayed that if it might be that houre might passe from him Iohn 12. 27. My soule is troubled and what shall I say Father keepe me from this houre but therefore came I unto this houre Secondly a watery sweat having clotters of blood mixed with it dropping downe to the ground Luc. 22. 44. Being in an agony he prayed more earnestly And his sweat was like drops of blood falling downe to the ground 14. In this beginning of spirituall death there was a certaine moderation and mitigation that in the meane while there might be place for those duties which were to be finished before his death namely prayers conferences admonitions answeres 15. This moderation was inward or outward 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule Hence in his understanding he did attend unto the course of his office undertaken to the glâ—…ry that would thence arise to his Father and to himselfe and to the salvation of those whom his Father had given to him In his will also hee did chuse and embrace all the miseries of death to obtaine those ends 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him Luc. 22. 43. And appeared to him an Angell from Heaven comforting him 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring 19. The externall beginning was manifold both in matter of losse and matter of sence 20. In matter of losse he was rejected of his own people counted worse then a murtherer forsaken of his most inward Disciples denied and betrayed of all kind of men especially of the chiefe ones and those who were counted the more wise he was called a mad man a deceiver a blasphemer one having a devill a great man and invader of another mans kingdome he was stripped of his garments and destitute of necessary food 21. In matter of sence there was First shamefull apprehending Secondly a violent taking away in just judgements both Ecclesiasticall and civill Fourthly in working whipping and crucifying with reproches and injuries of all kinds joyned with them Yet there was some mitigation of this death First by manifestation of the Divine Majesty to the working of certaine miracles as in casting the Souldiers downe to the ground with his sight and voyce and in healing the eare of Malchus Secondly by operation of the Divine providence whereby it came to passe that he was justified by the Iudge before he was condemned Mat. 29. 24. I am innocent of the blood of this just man 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed where is to be considered The death it selfe and the continuance of it 23. The consummation of spirituall death in matter of losse was that forsaking of the Father whereby he was deprived of all sence of consolation Mat. 27. 46. My God my God why hast thou forsaken me 24. The consummation of the death of Christ in matter of sence was the curse whereby he did endure the full sense of Gods judgement upon mans sinne Gal. 3. 13. He was made a curse for us The hanging on the Crosse was not a cause and reason of this curse but a signe and symbole of it Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment and paine of the body 26. In this death there was a separation made of the soule from the body but the union of both did remaine with the Divine nature so that a dissolution of the person did not follow 27. This death of Christ was true not feigned it was naturall or from causes naturally working to bring it not supernaturall it was voluntary not altogether compelled yet it was violent not of inward principles It was also in a certaine manner supernaturall and miraculous because Christ did keepe his life and strength so long as he would and when he would he layd it down Iohn 10. 18. 28. The continuance of this death was in respect of the state of lowest humiliation not in respect of the punishment of affliction for that which Christ said it is finished is understood of those punishments 29. The continuance was the remaining under the dominion of death by the space of three dayes Acts 2. 24. This state is wont properly to bee set forth by descending into Hell 30. Christ being buried three dayes was a witnesse and certaine representation of this state CHAPTER XXIII Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies Luc. 24. 26. Ought not Christ to have suffered these things and so to enter into glory Eph. 4. 8. When he ascended up on high he led captivity captive Col. 2. 15. He hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed over them in it 2. He overcame death by enduring it sinne by satisfying the Devill by spoiling him or taking the prey out of his hands 3. The perfection and manifestation of this victory is in his Exaltation Therefore although there was a virtuall triumph and triumph of merit in his death and in the Crosse in which Christ is said to be exalted or extolled Iohn 3. 14. Not in situation and place only but also in vertue and merit yet the actuall triumph as touching the state of it was not in his humiliation but his Exaltation 4. Christ did triumph in the Crosse as in a Field of victory but in his Exaltation
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his
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
ancients 35. The Episcopall ordination of a Minister without title that is without a Church to which and in which he should be ordained is as rediculous as if any should be fained to be a husband without a wife 36. A Minister so called to some one Church can neither forsake it at his own will or be cast out from it without just cause neither can another undertake the like care of the Church or neglect that which he hath undertaken by voluntary non-residency without sacrilegious breaking of his covenant 37. Ordinary Ministers are either Pastors and Teachers or ruling Elders to whom are joyned those that take care of the poore that is Deacons Diaconesses or Widowes 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church namely that they may be chiefly instructed in the knowledge of the truth by Teachers stirred up chiefly to the practise of piety by Pastors preserved in that course of life and called back to repentance for sins by them and the Rulers and be helped against poverty by Deacons CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament the Sacraments of the same doe follow for they are for number few to be obtained and observed easy and in their signification must perspicuous 2. They were sanctified and instituted by Christ himselfe for although the one Sacrament was first used by Iohn Baptist yet in that very thing he was the forerunner of Christ that he might shew what Christ himselfe afterward would allow and institute neither had it the respect of an ordinary institution by the Ministery of Iohn but by the institution of Christ himselfe 3. These Sacraments are Baptisme and the Supper of the Lord for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles neither can there other be appointed by men in the Church 4. In respect of Gods Institution there lieth greatest necessity upon the faithfull to use these Sacraments diligently and religiously yet they are not so absolutely necessary to salvation that the absence or meere privation of them doth bring a privation of this institution neither ought they in that respect to be celebrated either of those that are not lawfull Ministers or out of a Church assembly 5. Baptisme is the Sacrament of Initiation or Regeneration 6. For although it doth seale the whole covenant of grace together to the faithfull yet by a speciall approbation it doth represent and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus and Verse 5. Being planted together with him And 1 Cor. 12. 13. We are baptised into one body 7. But because upon our first ingrafting into Christ by Faith there doth immediatly follow a relation of our Iustification and Adoption therefore Baptisme as the Sacrament of the ingrafting itselfe is unto remission of sins Marc. 1. 3. And it is also a representation of adoption whilst that by it wee are confecrated to the Father Sonne and holy Spirit and their names are called upon the baptised 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred unto all the faithfull therefore Baptisme also is the seale of our sanctification Tit. 3. 5. He hath saved us by the laver of regeneration and the renuing of the holy Spirit Rom. 6. 4. 5 6. 9. And because Glorification cannot be separated from true holinesse therefore it is withall the seal also of eternall glory Tit. 3. 7. That we might be made heires according to the hope of eternall life Romans 6. 8. If we be dead with Christ wee believe that wee shall also live together with him 10. But because those benefits are sealed according to the measure of initiation in Baptisme hence First Baptisme is but once to be administred because there is but one beginning of spirituall life by regeneration as there is but one beginning of naturall life by generation 11. Hence also Secondly Baptisme ought to be administred to all those to whom the covenant of grace pertaines because it is the first sealing of the covenant it selfe now first begun 12. But that the infants of the faithfull are not to be forbidden this Sacrament it appeareth 1. Because if they be partakers of any grace it is by vertue of the covenant of grace and so both the covenant and the first seale of the covenant also doth pertaine to them 2. In that the covenant in which the faithfull are now contained is the same with that covenant which was made with Abraham Rom. 4. 11. Gal. 3. 7 8 9. But that did expressely extend unto Infants 3. This covenant which is now administred to the faithfull doth bring more large and full consolation to them then of old it could before the comming of Christ. But if it should pertaine onely to them and not to their Infants then the grace of God and their consolation should be more narrow and contracted after Christ is exhibited then before it was 4. Because baptisme succeeded in the place of circumcision Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe 5. Because in the very beginning of regeneration whereof baptisme is a seale man is meerely passive whence also there is no outward action required of a man either to be circumcised or baptised as in other Sacraments but only a passive receiving therefore Infants are as capable of this Sacrament in respect of the chiefe use of it as these of age are 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham who was the Father of the faithfull therefore the want of those acts ought no more to hinder baptisme from Infants now then it did forbid circumcision then 14. The signe in this Sacrament is water not simply but as it purgeth the uncleane either by dipping or sprinkling 15. But therefore water was chosen because there is nothing in use that doth more fitly represent that spiritual washing which is performed by the blood or dead of Christ neither is the sprinkling or application of the blood of Christ so fitly expressed by any thing seeing that now since the death of Christ there ought to be no use of naturall blood in holy things 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone 18. Hence also the supper is onely to be administred to those who are visibly capable of norishment and growth in the Church and so not to Infants but onely to those of age 19. But because most full and perfect nourishment is sealed in Christ therefore here is used not some one and simple signe of nourishing but of a double kind as the nourishment of the body doth require namely Bread and Wine 20. They therefore who take away
knowledge of the blessings of God 2. An applying of them to our selves by Faith and Hope 3. A due estimation of them together with an affection beseeming 90. The proper end of thanksgiving is to give the honour to God for all those things which we have received Psal. 50. 15. For if we so thinke of the good things we have received that we either rest in them or glory in our selves or ascribe them only to second causes then thanksgiving is corrupted 91. Hence thanksgiving is a secundary end of every religious petition for he that doth rightly aske any thing of God doth not only aske therefore that he may receive much lesse that he may spend it upon his lusts Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it 2. Cor. 1. 11. You helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thankes may be given by many on our behalfe 92. Hence in every petition thanksgiving for that benefit which is asked is expresly or implicitly promised 93. Hence thanksgiving in it selfe is more perfect and more noble then petition because in petition oft-times our good is respected but in giving of thanks Gods honour only 94. Hence thanksgiving is more attributed to the Angells and to the blessed Spirits in the Scriptures then petition 95. By this act we are said not only to praise and celebrate God but also to extoll blesse magnifie and glorifie him and the like all which are so to to be understood that they seth forth only a declaration not a reall effecting of those things they make shew of 96. If thanksgiving be more solemne there must be sometimes a cheerfull solemnity joyned with it Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause and testifie our humiliation to be the greater so in solemne joy for some speciall good communicated to us outward mirth if it be moderate and within the bounds of Temperance doth make and testifie the same to be the greater 97. Evills as evills can neither be the object of petition nor thansgiving yet afflictions as they are so directed by God that they doe worke together for our good may have the respect of both CHAPTER X. Of an Oath 1. THere be two manners of petition to be used upon occasion which were brought in by reason of mans infirmity an Oath and a Lot 2. But because these two manners are brought in upon such occasion therefore they must not be usually frequented but then only to be used where humane necessity requireth and a waighty and just cause is in hand 3. An Oath is a requesting of Gods Testimony to confirme the truth of our testimony Heb. 6. 13. 16. Men sweare by him who is the greater and an Oath for confirmation is to them an end of all strife 4. An Oath became necessary after the fall of man because man by 〈◊〉 had lost both that credit which ought to be given to his simple testimony and that also which he ought to have given to the testimony of others 5. That infirmity of man in giving credit to the testimony of others is so great that it was in a māner necessary for God himselfe also to demeane himselfe to confirme his testimonies by the forme of an Oath He. 6. 13. 17. Which was more then needed in respect of Gods faithfulnesse but not in respect of humane infirmity 6. Yet God seeing he hath not any greater or superior Judge Heb. 6. 13. He cannot properly sweare but this is prescribed to him metaphorically because all that perfection of confirmation which is found in the Oathes of men doth most perfectly agree to those testimonies of God 7. But Gods Testimony is worthily called upon to confirme truth because he is the highest truth who can neither deceive nor be deceived Heb. 6. 18. It cannot be that God should lie 8. Hence in an Oath the worship of religion is given to God as he is both acknowledged the Author of truth and to be conscious of all our roughts as to whose eyes those things are naked and open which are most secret to all Creatures the rewarder of truth falshood and who provides for all things by an admirable providence as being the living God Deut. 6. 13 Feare the Lord thy God and worship him and sweare by his name 9. Hence we may not sweare by any Creature but by God alone who only is omniscient the only law giver and rewarder of those things which pertaine to conscience and finally to be only religiously worshipped Mat. 5. 34. 35. 23. 21. 22. Iames 5. 12. 10. Yet every thing considered in an Oath is not properly the worship of God because it doth not directly tend to give honour to God but to confirme the truth but that request which is made in an Oath is worship and in that respect to sweare by the true God doth sometime in Scripture set forth true worship Deut. 6. 13. Esay 48. 1. And an Oath it selfe is wont to be called worship 11. In this requesting of the testimony of God he who sweares doth make himselfe subject to Gods vengeance and curse if he give false testimony that is if wittingly he deceive Hence in every Oath there is implicitly or expresly an imprecation or cursing contained Nehem. 10. 30. 2. Cor. 1. 23. Entred into a curse and an Oath I call God to witnesse against my soule 12. Hence is that forme of swearing which is very frequent in the old Testament So doe God to me and more also in which words there is a generall or indefinite curse contained that the way of inflicting the evill may be committed to God 13. Therefore there is so great religion of an Oath that it may admit no equivocation or mentall reservation which things may have their place in play or ligher Iesting but cannot be used in the worship of God without great impiety For this is nothing else but to mocke at GODS Iudgement 14. Hence also there can no release properly so called commuting or dispensation and absolution from an Oath come from man although some oathes which were either unlawfull from the beginning or afterward become so may be by men pronounced to be void 15. Because it is a testimony of a thing done or to be done therefore an Oath that confirmes a testimony is distinguished into an assertory and promissory Oath 16. An assertory Oath is of a thing past or present 2. Cor. 1. 23. A promissory Oath under which a comminatory is contained is of a thing to come 1. Samuel 20. 12 13 14. 17. An assertory Oath because it is of a thing already done doth not bind to doe any thing but doth only confirme the truth of the thing done 18. But this assertion doth immediatly respect the judgement of him that sweareth being grounded on those arguments which are wont to be called infallible so as
God and the Father is this to visit the fatherlesse and widdowes in affliction 1. Iohn 4. 20. 21. If any one say I love God and hate his bzother he is a lyar This Commandement have wee from God that he that loveth God love his brother also 11. Hence finally religion is best proved and tried by Iustice according to the frequent use of the Scripture which argument notwithstanding doth serve much more certainly for negation then affirmation if it be understood of the outward workes offices of Iustice because such workes of Iustice may be sometime present where true religion is wanting but if true religion be present they cannot be wholly absent 12. By the same reason also unjust workes doe more argue a man to be ungodly then those which are just doe argue a godly man whence the workes of the flesh are said to be manifest Gal. 5. 19. Which is not affirmed of the fruits of the spirit Verse 12. 13. The order of this charity is this that God is first and chiefly to be loved by charity and so is as it were the formall reason of this charity toward our neighbour next after God we are bound to love our selves namely with that charity which respects true blessednesse for loving God himselfe with love of union we love our selves immediatly with that chiefe charity which respects our spirituall blessednesse but we ought to love others whom we would have partakers of the same good with us secondarily as it were moreover others may be deprived of this blessednesse without our fault but we our selves cannot therefore we are more bound to will and seeke it for our selves then for others 14. Hence it is that the love of our selves hath the force of a rule or measure unto the love of others Thou shalt love thy neighbour as thy selfe 15. Hence it is never lawfull to commit any sin for anothers sake although our offence may seeme small and to be a chiefe good which wee should seeke to another for he that wittingly and willingly sinneth hateth his own soule Prov. 8. 36. 29. 24. He that sinneth against me offereth violence to his own soule He that partaketh with a thiefe hateth himselfe and he that hearing cursing declareth it not 16. Among other men none indeed ought wholy to be removed from the embracing of our charity who is capable of blessednesse for if we love God above all things no enmities will so far prevaile with us but we may love our very enemies for God Mat. 5. 39. Rom. 12. 17. 1. Thess. 5. 15. 1. Pet. 3. 9. 17. But among men those are more to be loved then others that come neerer to God and in God to our selves Galatians 6. 10. Let us doe good to all but especially to the houshold of Faith 18. But because they that believe are more neere both to God and to us also spiritually then those who doe not as yet believe therefore also are they more to bee beloved 19. Yet this is so to be understood that it be referred to the time present and the immediat affection for we may will the same good to some other as much or more in time to come the grace of God and faith comming between in which sence that affection of the Apostle concerning the Israelites is to be taken Rom. 9. 3. 20. If among those that are to be beloved there be no apparent disparity neither in respect of God nor in respect of us then they are equally to be beloved 21. But if any apparent disparity appeare either in their neerenesse to God or to our selves then he who exceeds in any neerenesse is more to be beloved that is when we cannot exercise the act of our love alike toward all we are more bound to place our love on those whom God hath by some speciall neerenesse or communion commended to us then on others Therefore although we ought equally to will the salvation of others yet the exercise and care of this will is chiefly due to those that are neere joyned to us in some speciall respect as a Souldier although he ought to wish well to all his fellow Souldiers yet he is bound to take most care of those who are of the same band and are next adâ—…oyned in the same Ranke This appeares in that example of Paul who did more servently desire the conversion of the Israelites then of other Nations of which affection he gives this one reason because they were his brethren and and kindred according to the flesh Rom. 9. 3. 22. Yet in this prerogative of charity we must wish to those that are neere unto us rather those good things which pertaine to that conjunction whereby they come neere unto us as spirituall good things to those who are most spiritually joyned to us and naturall good things to those with whom we have a naturall neerenesse not that those kind of good things are in our desires to be separated one from another but because the very kind of conjunction is as it were a bek from God whereby he stirs us up to bestow our paines chiefly in this or that kind 23. Hence it followes first That kindred in bloud Caeteris paribus other things answerable are more to be beloved then strangers in those things which pertaine to the good things of this life and among those that are neere in blood those that are the neerest to be most loved 24. Secondly that some speciall friend is more to be beloved then an ordinary kinsman in bloud at least in those things which pertaine to the common duties of this life because friendship may be such that it may make a neerer conjunction then consanguinity it selfe considered by it selfe Prov. 18. 24. For a friend is neerer then a brother 25. Thirdly that parents are to be loved more then any friend because the neernesse of parents is greater then of friends as touching the communicating of those things which are most intimate to us 1. Tim. 5. 4. If any widow have children or nephewes let them learne first to shew piety towards their own house and to recompence their parents for this is honest and acceptable in the sight of God 26. Fourthly that parents are more to be beloved then children in those good things which ought to redound from the effect to the cause as Honour Esteeme Reverence Thankfulnesse and the like But that children are more to be loved then parents in those things which are derived from the cause to the effect of which kind are Maintenance Promotion Providence and the like 27. Fifthly that husbâ—…s and wifes are to be loved more then parents or children in those things which pertaine to society and union of this life for that is the greatest neerenesse whereof it is said they shall be one flesh Gen. 2. 24. Matthew 19. 5. Therefore shall a man leave his Father and Mother and shall cleave to his Wife and they shall be one flesh 28. Sixtly that they that have deserved well of
us are more to be beloved then others and among thosesuch as have communicated spirituall good things to us are most to be beloved let him that is taught in the word communicate to him that taught him all good things Gal. 6. 6. 29. Seventhly that a community or whole society is more to be beloved then any nember of it because the conjunction of a part with the whole is greater then with another part and therefore that a prince whose life and safety is necessary or most profitable for the common good is more to be beloved then any or divers of the common people nay more then our selves in temporall things 2. Sam. 21. 17. Thou shalt goe no more with us to battell least thou quench the light of Israel Lament 4. 20. 30. There be two Acts of charity toward our neighbour Prayer for his good and working of it Mat. 5. 44. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you 31. This Prayer as it respects the honour of God pertaines to religion in the first Table but as it respects the good of our neighbour it pertaines to Iustice and Charity toward our neighbour in the second Table 32. We must pray for all those good things which religion commands us to wish to him whether they be spirituall or corporall 33. In this praying is included not only petition but also giving of thankes whereby we praise God for the good things which he hath bestowed on our neighbours Romans 1. 8 9 10. 34. To his praying is opposed that imprecation which tends to the hurt of our neighbour which is called cursing Mat. 5. 44. 35. Working of good toward our neighbour is an endeavour concerning him tending to his good whence also it is called good deed Matthew 5. 44. And love in deed 1. Iohn 3. 18. 36. This working is distinguished from praying because although prayer be also an endeavour tending to the good of our neighbour yet is not immediatly exercised about our neighbour but is directed unto God 37. Yet unto this working those endeavours must be referred which are exercised about other Creatures for our neighbours sake for then there is an efficiency in our actions of the same reason as if it were exercised immediatly about our neighbour himselfe 38. Now this endeavour is either by morall perswading or reall effecting 39. An indeavour of morall perswasion is in propounding of good to be performed with arguments by which he may be stirred up to it 40. And this is by admonition and good example 41. This admonition is taken generally for any warning which is used by words whether it be to procure and performe good to our neighbours or to drive away and make up any hurt 42. Therefore it containes in it our duty to teach and admonish Colos. 3. 16. To observe others that we may whet them to love and good workes Heb. 10. 24. To exhort them also daily Heb. 3. 13. To comfort them against sorrow and griefe 1. Thess 4. 18. And to correct them in a brotherly manner if they be overtaken with some offence Gal. 6. 1. Rev. 19. 17. 43. But this brotherly correction is then to be used when we certainly know that the evill to be corrected is committed when there is hope of some fruit or good to follow upon our correction either by the amendement of our brother that is fallen or by preserving of others from partaking of the same lastly when there is fit opportunity in respect of time or person and the circumstances 44. Unto this admonition is opposed consent or communion with others in their sins Eph. 5. 7. 11. 45. One is said to be partaker of anothers sin nine wayes which are thus set down in Latine Iussio consilium consensus palpo recursus Participans nutans non obstans non manifestans That is summarily consent is given to sinners by counselling defending helping permitting when we can hinder and by holding our peace when we may profitable speak Rom. 1. 32. 46. Good example is a representation of a good worke whereby others may be stirred up to performe the like 1. Tim. 4. 12. Tit. 2. 4. 7. Mat. 5. 16. 1. Pet. 2. 12. 47. To good example scandall is opposed 1. Cor. 10. 32. 33. Give no offence to the Iewes to the Gentiles nor the Church of God 48. A scandall is a representation of an evill worke whereby others may either be stirred up to sin whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of stumbling or to be hindred or slackned from doing good whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of weakning and that is properly called a scandall 1. Cor. 8 9 10. Take heed that your lyberty be not an occasion of stumbling to the weake c. Rom. 14. 21. Wherein thy brother stumbleth or is offended or is made weake 49. There is in every evill worke which is made known to others the respect of a scandall Mat. 18. 6 7 8. Whosoever shall be an offence If thy hand foot eye cause thee to offend If thy brother sin against thee 50. There is also sometime a scandall in a worke of it selfe lawfull if it be not expedient in respect of others 1. Cor. 8. 13. If my meat offend my brother I will never eat flesh least I offend my brother 51. But an indifferent thing is said to be expedient or not expedient when all circumstances considered it maketh or maketh not to the glory of God and edification of our neighbour 52. There is no humane authority that can make that action lawfull whereby a scandall is given to our neighbour 53. But then a scandall is said to be given either when some manifest sin is committed or at least that which hath evident shew of sin is committed so that it becomes known to others or when that is rashly committed which is not necessary by Gods Command and yet brings spirituall hurt to others but much more if the perverting or troubling of our neighbour be by that very action directly intended 54. But if there follow offence not from the condition of our worke but from the pure malice of others then it is called an offence taken as that of the Pharisâ—…es which is not our sin but of those who are offendâ—…d Mat 15. 12 13 14. Knowest thou not that the Pharisees were offended at that saying Let them alone they be blind leaders of the blind 55. But although this offence taken cannot be avoyded by us yet an offence given may and ought For God never layes upon his a necessity of offending 56. That scandall whereby one is said metaphorically to offend himselfe or to give occasion of sinning to himselfe is by proportion referred to an offence given 57. A reall effecting or procuring the good of our neighbour is when we our selves performe something which of it selfe tends to the good of our neighbour without
is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9â—… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit