certainly attaine the end to which they were created unlesse they were governed by the same power by which they were created and it proceeds from imperfection when he leaves the work that he hath made to be directed by another afterward 21. This Gubernation includes intrinsecally not only meanes convenient and fitting to the end but also their certaine efficacy or the attainment it selfe The order therefore of this government is certaine immoveable and indissoluble so that the Creature cannot wholly withdraw it selfe from all order of government although it may decline from its particular order Gen. 50. 20. 22. This government is common or speciall 23. Common is that whereby God doth govern all things in a like manner unto this government belongeth First The Law of nature common to all things which is a certaine participation of the Law and Will of God put into all things from the beginning Iob 38. 12. Hast thou commanded the morning and made known to the day-spring his place c. Secondly a naturall inclination which is a principle of working according to that law Iob 5. 7. The sparkes fly upward Thirdly a naturall instinct which is a peculiar stirring up of the living Creatures to some more noble acts with a certaine shew and print of reason Pro. 6. 6. Goe to the Pismire O sluggard behold her wayes and be wise And 30. 24. These foure are small upon the Earth but they are exceeding wise the Ants the Mise the Locusts the Spiders Ierem. 8. 7. The storke the Turtle the Crane and Swallow observe the times of their comming Fourthly A certaine obedientiall power whereby all Creatures are apt to obey the command of God Psa. 103. 21. 148. 8. Doing his pleasure fulfilling his Word 24. This government shines forth in the operation of all things first in that they alwayes looke to some certaine end and so it is necessary that they be acted and governed by an intelligence every where present and omnipotent that is of God himselfe Iob 38. 27. In sending down raine to satisfie the wast place and bringing forth the bud of the tender Herbe Isay 55. 10. The raine causeth that the Earth bring forth feed to the sower and bread for him that eateth Secondly In that the works of nature are ordained so accurately and agreeable to reason that they cannot but proceed from highest reason Prov. 30. 25 26 27. 28. Thirdly in that besides a proper ordination whereby every thing seekes his own perfection they doe keepe as it were a common society and all doe more desire the conservation of the whole then of themselves as it is to be seen in heavy things which are caried upward to avoyd an emptinesse 25. By force of this Gubernation all second causes are in a certaine manner determined afore that is First they are stirred up to worke by an influence or previous motion in regard that beside the communicating of strength and sustentation of the same there is some such thing required necessarily to bring forth that into act which before was in the power of the Creature Secondly they are applied to a certaine object about which they are exercised in working Ezech. 21 21 22 c. 2. Sam. 16. 10. Also by force of the same government they are ordered that is 1. Limits and bounds are set to their actions Iob 1. 12. 2 6. 38 10 2. Some good is drawn out of their action Gen. 50. 20. 26. Because the exercise of that strength which is in the Creatures depends upon the Will of God hence it is that we trust in God alone not in those Creatures by which the kindnesse of God is derived to us CHAPTER X. Of speciall Gubernation about intelligent Creatures In the former disputation common Gubernation was handled now followes speciall Gubernation 1. SPeciall Gubernation is that whereby God doth governe reasonable Creatures in a speciall manner 2. The speciall condition of those Creatures doth cause the difference For seeing they are in some sort immortall and created after the Image of God and have an inward principle of their own actions proceeding from counsell therefore they are to be governed to an eternall state of happinesse or unhappinesse and that agreeably to counsell and freedome 3. Yet this speciall Gubernation doth not conclude that reall Gubernation of the reasonable Creature which is common to all Creatures but is added to it 4. This morall government consists in teaching and fulfilling according to that that before he hath taught Micah 6. 8. He hath shewed thee O man what is good Deus 30 15. Life and good Death and Evill Hither to properly pertaineth that revealed Will of God whichis the rule of doing as touching manners to the reasonable Creature God governes by teaching partly in making a Law partly in establishing it 6. A Law is made by commanding and forbidding 7. A Law is established by promising and threatning 8. God governes by fulfilling when he performes those things he hath taught Ierem. 32. 19. Thine eyes being open do looke unto all the wayes of men that thou mayest give to every one according to his wayes and according to the fruit of his doings 9. From this speciall and proper way of governing reasonable Creatures there ariseth that covenant which is between God and them For this covenant is as it were a certaine transaction of God with the Creature whereby God commandeth promiseth threatneth fulfilleth and the Creature doth tie it selfe in obedience to God thus covenanting Deut. 26. 16 17 18 19. This day Iehova thy God commandeth thee c. Thou hast avouched this day the Lord to be thy God c. Iehovah hath avouched thee this day c. To make thee high c. And that thou mayest be an holy people c. 10. Now because this way of entring into covenant is not between those that are equall but between Lord and servant Therefore it portaines to government whence also it is most properly called not the covenant of man but of God who is the author and chiefe Executor of it Deut. 8. 17. 18. That he may performe his covenant 11. By vertue of this covenant the morall workes of the intelligent Creature whilst he is in the way have alwayes a respect either to happinesse as a reward of to unhappinesse as a punishment but in the last there is meriting but in the other not 12. Hence the proper and highest difference of a good work and sinne doth flow namely in that a good worke is an operation expecting happinesse of another by way of reward as by the opposite privation of it evill workes are made in their kind extreamly evill 13. Hence ariseth the force reason of conscience which is the judgement of an intelligent Creature of it selfe as he is subjected to God 14. Speciall government of the reasonable Creature is of Angels and men 15. Speciall government of Angels is either a speciall prescription or ordering the event that followes upon it 16. This
was the same Law as touching the substance with the morall Law which is contained in the Decalogue 17. Yet those in the Decalogue are to be excepted which either pertaine to the nature of mans body or the condition of this mortall life which take no place in them as many things of propagation pertaining to the seventh precept Matth. 22. 30. Also many things pertaining to the fift precept of subjection of inferiors of their superiors in like sort some things belonging to the eighth precept of every ones getting of food in his vocation finally many duties of the second and fourth Commandement to be performed to men 18. The ordering of the event was in some a preservation to persist in obedience Heâ—…ce it is that they were confirmed in good and endowed with full happinesse so that they doe immutably cleave to God with perfect obedience and fullnesse of glory Whence those Angells are called elected 1. Tim. 5. 21. Good and holy Luc. 9. 26. Blessed also and Angels of light 2. Cor. 11. 14. 19. In others the ordering of the event was a permission whence it is that they abusing their liberty did fall into Apostasie 20. Hence it is that from that time they were obstinate in evill and condemned to extreme misery Iud. 6. 2. Pet. 2. 4. Whence the evill Angells are called impure spirits and angells of darknesse Luke 8. 2. 9. 42 21. In that different ordering there doth manifestly appeare the election of some Angels and reprobation of others by Gods free counsell and good pleasure 22. Touching the time of the fall of Angels it doth only appeare that it was before Adams fall 23. Touching the kind of their sin which was first committed by them it is most like that it was pride 24. Touching their punishment the Scripture witnesseth that it is not yet inflicted in the highest degree but to be inflicted in the end of the world Matth. 25 41. 1. Cor. 6. 3. Thus much of the government of Angells The government of Man followes 25. In the speciall government of men Two things are to be observed as in the government of Angells namely prescribing a Law and ordering the event that would thence follow Yet there is not the same reason of all on either side 26. In prescribing a Law there is like reason 1. In that the Law prescribed to Men and Angells was the same as touching the Essence of it namely morall the summe whereof is in the Decalogue 2. In that that it was written in the heart by way of habit wherein the first reason of conscience is placed which is called Synâ—…ercsis Rom. 2 15. 27. But the similitude and difference is divers For First The principles indeed of this Law are common to Angells and Men but many secundary conclusions are only proper to men as of Parents mariage meats and the like 28. Secondly seeing man is of a more imperfect nature then Angells and so needs more instruction and exercise therefore there was added to the Law of nature a certaine positive thing otherwise of the same reason with it as the sanctifying of the seventh day 29. Thirdly because Man in this animall life doth understand by sences and so is as it were led by the hand from sensible things to intelligible and spirituall therefore unto that spirituall Law there were added unto Man outward Symboles and Sacraments to illustrate and confirm it And in these Symboles there was contained both a certaine speciall and positive Law a prosession of generall obedience to the Law of nature before put into him and also a confirmation of that solemn sanction of the Law which did consist of promises and threatnings 30. Fourthly because Adam was the beginning of mankind out of whom all Men were to be derived therefore a Law is given to him not only as one private person as was done in the Angells but also as a publique person or the head of mans nature from whom all good and evill was to be derived to his posterity Acts 17. â—…6 Rom. 5 18 19. 1. Cor. 15. 21. 22. 31. Fifthly in the sanction of this Law there was contained a promise of continuing animall life and of exalting it afterward to spirituall as also a threatning of bodily death which had no place in the Angells 32. This interpretation being had the Law and covenant of God with man in the Creation was Doe this and thou shalt live If thou doe it not thou shalt dye the death In which words there is first contained a precept Doe this 2. a promise joyned to it If thou doe it thou shalt live 3. A like threatning If thou doe it not thou shalt dye the death 33. Unto this covenant there were two Symboles or Sacraments adjoyned In one of which the reward due to Obedience was sealed by a Tree namely of life and in the other the punishment of disobedience was sealed by a Tree namely of knowledge of good and evill that was a Sacrament of life this a Sacrament of death CHAPTER XI Of Mans Apostacy or Fall In the former dispute we have treated of the first parc of the speciall government of Men which consists in prescribing a Law the other part followes in ordering the Event 1. IN ordering the Event as to Man there are twâ—… things to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans fall and his restoring Rom. 5. 19. 1. Cor. 15. 21. 2. In the Angells there was preservation of some and Apostacy of others but no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restoring of those that did Apostate But in Man there could not be both preservation and apostasy together because all men were created in one Adam as in the beginning roote and head but in one and the same Adam some men could not be preserved from the Fall and others Fall 3. In the Angells there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Restoring First Because they Fell from the highest top of excellency Secondly because in the Fall of Angells all the Angelicall nature did not perish but by the sin of the first Man all mankind did perish 4. The Apostacy of Man is his Fall from obedience due to God or transgression of the Law prescribed by God 5. In this Fall two things are to be considered 1. The committing of the transgression 2. The propagation of it 6. The committing of the transgression was accomplished in the eating of the forbidden Fruit which was called the Tree of the knowledge of Good and Evill but the first motion or degree of this disobedience did necessarily goe before that outward act of eating so that it may be truly said that Man was a sinner before he had finished that outward act of eating Wence it is that the very desire which Eve was caried toward the forbidden Fruit doth seeme to be noted as some degree of her sin Gen. 3. 6. When the Woman saw that the Fruit of the Tree was good for Meate and most delightfull to the
internall good things of the body as of health and long life Deut. 28. 21. 27. 35. 1 Cor. 11. 30. Mat. 9. 2. 3. Hence is mortality as touching the state and neerest power to Death 4. For this mortality is a dissolving or loosing of that band wherewith the soule was joyned with the body 5. The outward beginning of this Death in matter of losse is the losse of outward good things whereby this life was either beautified or sustained 6. Of the first kinde is 1. Losse of dominion over the Creatures â—…he which after the Fall did put offor the greatest part that subjection towards man to which they were made and became his deadly enemies unlesse they be brought into order by the speciall providence of God Iob 5. 22. 23. Be not afraid of the beasts of the Earth For thou shalt be in covenant with the stones of the Field and the beasts of the Field shall be at peace with thee Hos. 2. 18. I will make a covenant for them with the beasts of the Field 2. That ignominy which hee is subject to both living and dead Deut. 28. 20. 37. 7. Of the latter kinde is poverty or the losse of those things which pertaine to food raiment and possessions Deut. 28. 17. 18. 8. The beginning of this Death in matter of sence is also inward or outward 9. Inward is in wearinesse Gen. 3. 19. Paine and diseases Deut. 28. 35. 10. Outward is in all those calamities to which the life of man it outwardly subject Deut. 28. 25. 48. 11. The moderation that appeared in this corporall punishment is touching inward and outward things 12. Touching inward things In that man hath yet space and commodity of life granted to him by the goodnesse of God Gen. 3. 6. 13. Touching outward things in that he hath certaine remainders of dominion over the Creatures Gen. 9. 2. Let the feare of you and the dread of you be upon all the beasts of the Earth c. So that although man by his sinne fell from all right which he had before of using the Creatures to his benefiâ—… yeâ—… by grant and divine indulgence hee may use them and in that hâ—… sins not that lie doth simply use them althoug he sinne in the manner of using because so long as life is granted and prolonged to him with the same there is together granted the use of those things which are necessarily required unto life and in a sort they are due to him Hence it is that although the Creatures were subject to vanity and a curse for the sin of man Gen. 3. 17. 18. Rom. 8. 20. 22. yet they are preserved in that estate that they may supply the necessities of mans life CHAPTER XVI Of the Consummation of Death 1. THE Consummation of Death is the highest degree of the punishment appointed and to endure for ever As touching the degree it is said to be infinite 2. But it is infinite only in respect of the losse and privation because it is the loosing of an infinit good not in respect of sence or positive affliction yet it may be said to be positively infinite in respect of the thing afflicting but not in respect of the manner of afflicting 3. Hence it is that there are certaine degrees in this punishment according to the variety of degrees which are found in sins Luke 12 47 48. He shall be beaten with many stripes he shall beaten with few stripes 4. As touching the continuance this punishment is said to be eternall or never to be ended Marc. 9. 44. 46. 48. Where their Worme dieth not and their fire never goeth out 5. Now it is eternall 1. Because of the eternall abiding of the offence 2. Because of the unchangeablenesse of the condition which that degree of punishment doth follow 3. Because of the want of satisfaction 6. Hence it is that the incorruptibility of the damned is their immortality in death and to death 7. The consummation of spirituall death in matter of losse is a totall and finall forsaking whereby a man is separated wholy from the face presence and favour of God Matth. 7. 23. Depart from me And 25. 41. Gâ—… yee cursed 2. Thess. 1. 9. Who shall be punished with everlasting destruction being driven from the Face of the Lord and the glory of his Power 8. Hence followes the greatest and eternall hardning in evill and despaire of good Luc. 16 26. 9. The consummation of spirituall Death in matter of sence is fulnesse of bondage whereby he is altogether delivered into the power of the Devill Matth. 25. 41. 10. Hence is fulnesse of terrors of conscience and fulnesse of sinne for the damned doe sin and will fin for ever although neither the same sins which were in this life as Theft Murder Adultery nor altogether of the same condition with them which they committed alive For they offend chiefly in hatred envy indignation and such like affections which the sharpenesse of punishment gives occasion to Also these sins after death have not the same respect of desert which they have in this life because then there is neither any possibility to avoyd sin neither is there place for threatning and increase of punishment by them 11. Hence it is that sins themselves in the damned have more respect of punishment but in those that live they have more respect of offence 12. Terror of conscience is as it were a worme perpetually gnawing Mar. 9. 44. Esay 66. 24. 13. The Consummation of corporall Death together with spirituall is first by separation of the soule from the body 1. Cor. 15. 42. 43. To which that change of some is answerable which is like death 1. Cor. 15. 51. 52. 1. Thess. 4. 15. 16. Secondly by casting the soule and body into Hell or that place which God hath prepared for the extreame torments of sins Rev. 21. 8. 14. Hence are paines and greatest vexations both of soule and body Luc. 16. 23. 15. Hence are Lamentation Howlings Gâ—…ashing of Teeth and such like effects of greatest vexation Luc. 13. 28. 16. But of the place of Hell and manner of torture nature of outward things which pertaine thereunto because they are not necessary for us to know the Scripture hath not pronounced any thing distinctly of them CHAPTER XVII Of the Propagation of Sinne. Thus much of the transgression Now it followes to treat of the propagation of it 1. THis propagation is that whereby the whole posterity of man decending from Adam in a naturall manner is made partaker of the same condition with him Iob 14. 5. Psal. 51. 7 Rom. 5. 44. Eph. 2. 3. This is come to passe by Gods just ordination The equity whereof appeareth in some measure among men 1. In naturall right whereby inbred qualities are derived from that which begetteth to that which is begotten 2. In hereditary right whereby the burdens of parents are transferd upon their children 3. In the right of like for like whereby the rejection of good and suffering
of evill are equally extended 2. This propagation of Sinne consists of two parts Namely Imputation and reall communication 3. By imputation the same singular act of disobedience which was Adams is also become ours 4. By reall communication the same singular sin is not derived to us but the same in kind or of the same reason and nature 5. Originall sin seeing it is formally a privation of originall righteousnesse and this privation doth follow the first sin as a punishment hence it hath the respect of a punishment in order of nature before it hath the respect of a sinne As by the Iustice of God that originall righteousnesse is denied so far forth it is a punishment As it ought to be in us and yet through mans fault in wanting so far forth it is a sin 6. Therefore this privation is derived from Adam by way of desert as it is a punishment and by way of a reall efficient as it hath the respect of a sin joyned to it for in that that any is borne a son of Adam he is made worthy to be endowed with righteousnesse when therefore he ought to have it and hath it not that want to him is sin 7. Together with this privation there is also derived an unaptnes and a certaine perversnesse of all the bodily faculties which in their manner are opposite to that rectitude that is approved of God 8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed there followes in them all such a defect whereby it comes to passe that when they are carried to any morall thing that very inclination is morally evill 9. Of these ariseth every actuall Sinne for the mind being blind by the privation of light dotheasily admit any errors And the will being now turned from God doth burne with love of it selfe and evill desires without God 10. From Sinne thus propagated there followes also a propagation of death both begun consummate as well touching sence as touching losse as well corporall as spirituall to all the posterity of Adam 11. Through this apostasie of mankind it comes to passe that our Faith whereby now wee believe in God is not simply for life but for salvation For it is not sufficient for man being fallen that God doe simply give him life but it is also required that he would give it man being dead in Sinne Eph. 2. 1. And this was one difference betweene the question of the rich young man Matth. 19. 16. What good shall I doe that I may have eternall life and that of the Iaylor Acts 16. 30. What must I doe to be saved CHAPTER XVIII Of the Person of Christ the Mediator After the Fall of Man it followes that wee see his restoring 1. THe restoring of man is the lifting him up from an estate of sinne and death unto an estate of grace and life 2. The cause of this restoring was the mercifull purpose of God Eph. 1. 9. According to his free good will which hee had purposed in himselfe For there was nothing in man which could confer any force to procure this restoring but rather much which made to the contrary as sin in which there was an enmity against God which in that respect doth commend this love of God towards us Rom. 5. 8. But God commends his love towards us in that when we were yet sinners Christ died for us 3. There are two parts of this restoring Redemption and the application thereof That is as it were the first act of this restoring this as it were the second act That is as it were the matter this as it were the forme of our salvation That is as it were the Sufficiency this the very Efficiency 4. These parts are altogether of one and the same latitude For the end of redemption is the application of it and the prime reason rule and measure of application is that same gracious Will of God which was the cause of Redemption it selfe Eph. 1. 9. 10. He hath made knowne to us the mystery of his will according to his free good will which he had foreordained in himselfe that in the full dispensation of those times before ordained he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one for whom it was in Gods intendment obtained according to that of Christ. Iohn 6. 37. Whatsoever the Father giveth me shall come unto me 6. Redemption is the bringing of man into freedome from the bondage of sinne and the devill by the payment of an equall price 1. Pet. 1. 18. Yee know that yee were not redeemed by corruptible things as silver and gold but with precious blood 1. Cor. 6. 20. Yee are bought with a price and 7. 23. Yee are bought with a price 7. For this freedome was not primarily effected by power nor by prayers although these also had their force in perfecting this businesse but by the payment of a just price 8. This price seeing it could not be paid by man the helpe of a Mediator was necessary who should come betweene God and man making a perfect reconciliation betweene them 1. Tim. 2. 5. Acts 20. 28. The Church of God which he hath purchased by his own blood 1. Tim. 2. 6. The man Christ Iesus who gave himselfe a price of our redemption 9. Now such a Mediator is not given for one age onely but for yesterday to day and for ever Hebr. 13. 8. Iesus Christ yesterday to day and is the same for ever Revel 13. 8. The Lambe slaine from the foundation of the World Although he was only manifest in the fulnesse of time Col. 1. 27. Tit. 1. 2. 1. Pet. 1. 20. For this Meditation was equally necessary in all ages Also is was sufficient and effectuall from the beginning by vertue of Gods decree promise and acceâ—…tation 10. This Mâ—…iator is only Iesus Christ. Acts 4. 12. Neither is there salvation in any other for among men there is given no other name under Heaven by which wee must be saved 11. In Christ two things are to be considered 1. The fitnesse which he had to performe the worke of redemption 2. The parts of the redemption it selfe 12. His fitnesse consists of two parts The first is his person the second is the office imposed upon his person 13. In the person of Christ the Mediator two things are to be observed the distinction of the two natures and the personall union of them 14. The distinct natures are the Divine nature as it is the second person of the Deity and the humane in all things like to our natures excepting sinne and the manner of subsisting Matt. 1. 23. Emanuel God with us Iohn 1. 14. That word was made flesh c. The distinction it selfe betweene those two natures remaines because they remaine absolutely the same which they were before as well touching their essence as all their essentiall properties Hence neither the Deity in Christ with the humanity nor
of remission of the punishment and of the fault is a distinction without a difference 4. That guiltinesse is not the forme of Sinne but an affection or a consequent adjunct partly separable partly inseparable 5. Now it followes Sinne partly by vertue of the Law of God adjudging punishment to Sinnes in which respect it hath some good in it and is of God and in this respect God cannot separate that guiltinesse from Sinnes Yet as it flowes from Sinne and is a worthinesse and deserving of punishment it doth also partake of the nature of it and it is a vitious thing and in this respect it cannot be separated from Sinne. This double consideration of guiltinesse is intimated Romans 1. 32. Knowing the Law of God that they that doe such things are worthy of death 6. From this guiltinesse there followeth a conscience altogether evill namely accusing condemning justly And hence followes horrour and flying from the presence of God Gen. 3. 8. 20. Heb. 2. 15. Rom. 8. 15. 7. Filthinesse is that spirituall pollution whereby a sinner is made destitute of all comlinesse and honour and becomes vile Matth. 15. 11. Rev. 22. 11. 8. This filthinesse doth immediatly follow the offence of the Sinne and remaineth in the Sinner after the act of Sinne is past and ceaseth to be it is wont to be called the spot of Sinne Corruption Defilement Deformity Dishonesty Nakednesse Uncleannesse a blot and somtimes Culpa a fault 9. From this filthinesse there followes First A turning away from God Esay 1. 15. Which is also called abomination and detestation Prov. 1. 32. Especially in respect of greater Sinnes Prov. 3. 16. Ierem. 16. 18. Secondly the shame of a man to his confusion Gen. 3. 7. For such a shame is a feare arising from the conscience of some filthinesse Rom. 6. 21. What fruit had you of those things whereof you are now ashamed 10. Punishment is an evill inflicted upon the Sinner for his Sinne. 11. It is called an evill because it is a privation of good But it is not a privation of an honest good as it is honest as sin is but it s a privation of the good of happinesse in respect of the Sinner who is punished 12. It is said to be an evill inflicted not simply contracted because it pertaines to rewarding and revenging Iustice. 13. It is said to be inflicted for Sinne because it hath alwayes respect and order to the desart of Sinne unto which punishment followes from the offence by reason of the prohibition and from the guiltinesse by reason of the commination 14. Therefore punishment properly so called hath no place but in Intelligent Creatures in whom also Sinne is found 15. Because Sinne is reduced into order by punishment and Sin in it selfe is in some measure against the goodnesse of God but punishment only against the good of the Creature therefore Sin hath more evill in it selfe then punishment 16. Hence it is that the least Sin is not to be admitted although the greatest punishment might by that meanes be avoyded or the greatest good obtained Rom. 3. 8. 17. In the ordaining of punishment divers attributes of God doe shine forth chiefly Holinesse Righteousnesse and Mercy 18. The holinesse of God in the largest signification is that whereby he is free and as it were separated from all imperfection Isa. 6. 3. Rev. 4. 8. But that holinesse of God which doth there properly shine forth is that whereby he being pure from any spot of Sinne cannot communicate with any Sinne. Psal. 5. 5. Thou art not a strong God that delighteth in iniquity evill shall not dwell with thee Hab. 1. 13. Thou art of purer Eyes then that thou mayest behold Evill 19. The revenging justice of God which here shines forth is that whereby he inflicteth evill upon them that doe evill 2. Thes. 1. 6. It is just with God to render affliction to them that afflict you 20. This Iustice as it doth burne simply-against Sinne is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement Rom. 2. 5. As it doth execute the sentence given it is properly called revenge Heb. 10. 30. 21. Mercy here shining forth is that whereby be punisheth Sin lesse then the condigne desert of it 22. This mercy is clemency or beneficence 23. Clemency is that whereby he doth moderate the punishments that are due Lam. 3. 22. It is the Lords great kindnesse that we are not consumed 24. Clemency appeares in patience and long sufferance 25. Patience is that whereby he doth forbearingly suffer Sin and spares the Sinners 2. Pet. 3. 9. 26. Long sufferance is that whereby he doth long suspend revenge Exo. 34. 6. 27. Beneficence is that whereby being rich in goodnesse he powreth forth many good things even upon Sinners Matth. 5. 45. So much of the Guiltinesse Filthinesse and punishment of sinne in generall now followes the punishment in speciall 28. The punishment inflicted on man for Sinne is death Gen. 2. 17. Rom. 5. 12. 29 This Death is a miserable privation of life 30. By the life of man is understood both the conjunction of the soule with the body and all that perfection which was agreeable to man in that state whether it was actually communicated or to be communicated upon condition Psalme 36. 10. With thee is the Fountaine of life in thy light wee shall enjoy light 31. Therefore Death is not from God as he did ordaine nature but it is from God as taking vengeance on Sinne and so properly from Sinne as the meritorious and procuring cause 32. But that Death is not a simple and bare privation of life but joyned with subjection to misery and therefore is not the annihilating of the Sinner whereby the subject of misery being taken away the misery it selfe should be taken away 33. A certaine Image and representation of this Death was the casting out of Paradise in which there was contained a Symboll or Sacrament of life Genes 3. 22. 23. 24. Thus much of Death in generall It followeth to speake of it in speciall 34. In Death or the curse of God that doth lye upon Sinners there are two degrees the beginning of it and the perfection of it and two members The punisment of losse or privative the punishment of sense or positive and there are two kinds Death spirituall and corporall 35. The beginning of spirituall Death in matter of losse in the defacing of the Image of God that is the losse of grace and originall Iustice. Rom. 3. 23. They are deprived of the glory of God Eph. 4. 18. Being strangers from the Life of God 36. By this losse of grace man is robbed of all saving giâ—…ts and so nature is weakned put out of order and as it were wounded 37. The beginning of spirituall death in matter of sence is spirituall bondage 38. Spirituall bondage
is a subjection to the power of darknesse or of spiritually deadly enemies Coloss 1. 13. Hath taken us out of the power of darknesse 2. Pet. 2. 19. Of whom a man is overcome of the same hee is brought in bondage 39. This bondage is bondage of the Devill and those that serve the Devill 40. Bondage of the Devill is a subjection to that power of the Devill whereby he effectually worketh in men in respect of them he hath command of Death Act. 26. 18. 2. Cor. 4. 4. Iohn 12. 31. 16. 11. 2. Tim 2. 26. Eph. 22. 41. Bondage of the servants of the Devill is of the world and Sinne. 42. Bondage of the world is a subjection to the entisements which are found in the world Phil. 3. 19. 1 Iohn 4. 5. 2. 15. 16. 43. Service or bondage of Sinne is that whereby a man is so captivated under Sin that he hath no power to rise out of it Rom. 6. 16. 17. 19. 20. 44. By this bondage it comes to passe that although freedome of will remaine which is essentiall to mans nature yet that freedome which pertaines to the perfection of humane nature the property whereof was that power to exercise acts spiritually good and by that meanes acceptable is not found in his sinfull state unlesse Remote and Dead 45. From this beginning of spirituall Death there followes the multiplying of Sin in this life present 46. Those Sins that follow have some respect of punishment in respect of the first sin Rom. 1. 26. 47. But this respect of punishment is attributed to those Sinnes first by reason of the effects or consequents of them because they further the Death of man and increase his misery Secondly they are said to be punishments in respect of that inward suffering to which man is subjected to in sinning whereby also his nature is pressed down and made more base Thirdly they are said to be punishments of the former sin because that former sinne was a cause for which man is deprived of that righteousnesse and grace or Divine helpe by the absence whereof it comes to passe that man runs into those sins Fourthly they may be said also in a certaine manner punishments of the former sin because that former sin was a cause disposing and preparing man to commit the following sins and in that respect it hath brought upon man all those Sins and whatsoever evills doe either accompany or follow them CHAPTER XIII Of Originall Sinne. In the former dispute Thesi 45. the multiplication of sinne was given as a consequent from the beginning of spirituall Death which we will thus shew forth in the following Theses 1. THe Sinne that followed upon the first Fall is either Originall or Actuall 2. Originall Sinne is an habituall exorbitancy of the whole nature of man or it is a deviation from the Law of God 3. Because it is the corruption of the whole man heâ—…ce it is called in the holy Scriptures The old man Rom. 6. 6. Eph. 4. 22. Col. 3. 9. The body of Sinne. Rom. 6. 7. 24. A Law of the members Rom. 7. 23. And the members themselves Col. 3. 5. Flesh. Iohn 3. 6. Rom. 7. 5. 18. 25. 4. Hence also it is that in Scripture a homogeneall corruption is attributed not only generally to the whole man but also to every part of it as to the understanding Gen. 6. 5. The imagination and thoughts only evill Rom. 8. 5. 6. 7. They savour the things of the flesh To the conscience Tit. 1. 15. Their mind and conscience is defiled To the will Gen. 8. 21. The imagination of the heart of man is evill from his childhood To the affections of every kind Rom. 1. 24. To uncleannesse in the lusts of their hearts Lastly to the body and all the members of it Rom. 6. 19. Your members servants to uncleannesse and iniquity to commit iniquity 5. This Sinne is said to be an exorbitancy or deviation of man because it is in man an habituall privation of that due conformity to the Law imposed on man by God wherein he ought to walk as in his way 6. Hence it is that that originall depravation is called in the Scriptures Sinne or that Sinne by a certaine speciall appropriation Rom. 6. 12. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 8. 20. The Law of Sinne. 7. 23. Sinne dwelling in us inhering adhering and compassing us about Rom. 7. 17. 20. 7. 21. Heb. 12. 1. 7. This disorder in man hath as it were two parts One formall and the other as it were materiall Ier. 2. 13. My people have done two evills they have forsaken me c. That they might dig to themselves Cisternes The description of actuall Sin doth containe the picture of originall as the daughter doth containe the picture of the mother 8. The formall part is an aversion from good Rom. 3. 12. There is none that doth good no not one 9. The materiall part is a turning and inclining to evill Rom. 7. 23. The Law of Sin 10. By reason of this originall depravation it commeth to passe that although the will of man be free in the state of Sinne as touching all acts which it doth exercise yet it is captive and servile as touching the manner of doing because it is deprived of that power whereby it should will well and that inclination is as it were a forme whereby it commes to passe that it willeth amisse even when that thing is good about which it is exercised inwilling Rom. 3. 12. 7. 14. 2 Cor. 3. 5. Iohn 8. 34. 2 Pet. 2. 19. Rom. 6. 16. CHAPTER XIV Of Actuall Sinne. 1. Thus much of Originall Now followeth Actuall Sinne. 2. ACtuall Sinne is an exorbitancy of mans action or a deviation of it from the Law of God 1 Iohn 3. 4. It flowes from originall Sinne as an act from an habit or as the fault of the person flowes from the fault of nature In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati 3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects and their special wayes whereby they are carried towards their objects yet in respect of that beginning or foundation whence they proceed they are indeed tied knit together Ia. 2. 10. 1 Tim. 6. 9. 4. Actuall Sinnes are diversly distinguished among themselves First in respect of degree One Sinne is greater or lesser then another Ezech. 5. 6. 8. Shee hath changed my judgements more then the Gentâ—…es themselves 8. 15. Thou shalt see yet greater abominations then these Iohn 19. 11. He hath the grearer Sinne whence also punishment is greater or lesser Luke 12. 47. He that knoweth and doth not shall be beaten with many stripes and he that knoweth not and doth shall be beaten with few stripes Mat. 11. 22. 24. 5. But this difference of degrees depends First upon respect of the person by whom it is committed Numb 12. 14.
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
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
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
of the Gospell either in word or writings 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only whereby it might be made temporary it doth necessarily follow that the minde of the Ordainers was that the observation of this day should be of perpetuall and unchangeable right 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person 1. Because Christ was no lesse faithfull in ordering his whole house or the Church of God as touching all things that are generally necessary and usefull then was Moses Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme which law hath beene demonstrated before to be of perpetuall right For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath Acts 13. 14. 16. 13. 17. 2. 18. 4. they did that chiefly in that respect because then was the fittest occasion to preach the Gospell to the Iewes as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place 7. If the institution of the Lords day was deferred so long till the Apostles had made a separation from the Iewes and had their meetings apart Acts 18. 6 7. 19. 8. as some would have it then all that space of time which came betweene the death of Christ and this separation which was above three yeares the fourth Commandement had bound none to that observation of any day because the Iewes day was already abolished and by this opinion there was no new brought in the roome and so there were only nine precepts in force all that time 8. The reason it selfe of this change confirmes the same which is by the consent of all referred to the resurrection of Christ namely because this day the creation of the new world or the world to come Heb. 2. 5. in which all things were made new 2. Cor. 5. 17. was perfected so that God did now in Christ rising again from the dead cease or rest from his greatest work As therefore in the beginning of the creation when God rested from his workes he then blessed and sanctified that day wherein he did rest so also it was meet that that very day wherein Christ did rest from his labours himselfe also should sanctifie the same day Neither is that easily to be rejected which is urged by some of the Ancients out of Ps. 118. 24. This is the day which the Lord hath made for in that very place is treated of Christs resurrection as Christ himself interprets Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him by whom the worship it selfe was ordained and from whom all blessing and grace is to be expected in all worship 31. They who account the observation of the Lords day for a tradition not written they are hereby sufficiently refuted 1. Because there is no one thing which depends upon tradition not written of such moment as is the observation of the Lords day by common consent and the consent of all Christians almost 2. By this meanes there is a doore opened to bring in divers superstitions and humane devices into the Church of God or at least to prop them up when they are brought in 3. Many among the Papists are ashamed of this invention for although all the Papists to cloak their superstitions are wont to give too much to Ecclesiasticall traditions yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them to ascribe it not to any humane but to Divine right Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica Abbas in cap. licet defer n. 3. Aug. ver feria n. 3. Silvester ver Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law deferiis cap. licet affirmes that the Scripture as well of the old as new Testament hath specially deputed the seventh day for mans rest that is as Suarez interprets de dieb fest cap. 1. both Testaments have approved the manner of deputing every seventh day of the week for the rest of man which is to depute the seventh day formally although materially the same was not alwayes deputed and in this manner it is true that that seventh day in the old law was the Sabbath and in the new is the Lords day 4. They among themselves who account the Lords day among traditions doe account baptizing of children also and that with greater shew in the same place and number But all our Divines who have answered the Papists touching those examples of traditions do alwayes contend that those institutions and all other which are of the same profit and necessity are to be found in the Scriptures themselves 32. Those things which are wont to be brought on the contrary out of the Scriptures Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth For first in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied then the choise of some cerraine meat to a religious use by the ordinance of the same Christ but no Christian is so void of all reason that he would conclude out of those places that the choise of bread and wine in the Lords Supper for a religious use is either unlawfull or not ordained by Christ neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly the Apostle Rom. 14. doth expresly speake of that
war to intend their occasion who are not in some sort partakers of such like cause 45. But if there be present a lawfull cause together with a just authority and intention and a just manner be used the war it selfe or warfare is not against Religion Iustice or Charity Num. 31. 3. 1. Sam. 18. 16. 25. 28. 1. Chron. 5. 22. Luc. 3. 14. Rom. 13. 4. 1. Pet. 2. 14. 46. Also the same conditions observed it is lawfull for those who have skill in weapons 1. Chron. 5. 18. Psal. 143. 1. To offer and apply their help to lawfull Captaines to make war Luc. 3. 14. 1. Cor. 9. 7. 47. No Law of God permits any one to kill himselfe 48. Yet it is lawfull and just sometime for one to expose himselfe to certaine danger of death 39. Nay sometime the case is wherein one may and ought to offer himselfe to death Ionah 1. 12. CHAPTER XIX Of Chastity 1. IUstice which respects the purity of our Neighbour is Chastity 2. Chastity is a vertue whereby the purity of his person is preserved in respect of those things which pertaine to generation 1. Thess. 4. 3 4 5. 3. The parts of Chastity are two shamefastnes and honesty 4. Shamefastnesse is a part of chastity drawing back from impurity which is in the same sence also called bashfulnesse 5. Honesty is a part of chastity leading to those things which become purity 6. Shamefastnesse and honesty are radically in the inward choise of a man but significatively in the outward conversation 7. Hence chastity is chiefly named shamefastnesse as it doth take away the outward signes of impurity and it is called comlinesse as it putteth the outward signes of purity 8. Unto shamefastnesse modesty is chiefly referred and to comelinesse gravity 9. Modesty is a vertue whereby we containe our selves within the bounds of fleshly desire 10. Gravity is a vertue whereby the decorum of purity is observed 11. Chastity is virginall conjugall or viduall 12. But this distribution is not of the Genus into Species but of the adjunct into his subjects 13. For chastity is the fame in respect of the essence in all but it admits some accidentall differences according to the different states of those by whom it is observed 14. For virginall is that which ought to be kept by a virgin untill she contract mariage 1. Cor. 7. 34. 15. Conjugall is that which ought to be kept in wedlock Tit. 2. 5. 16. Viduall is that which is to be kept by Widowes 1. Tim. 5. 7. 17. Unto conjugall chastity mariage lawfully contracted and observance is referred Mat. 19. 6. 1. Tim. 2. 14. Heb. 13. 4. 1. Pet. 3. 1 2 4. 18. For this is the difference between single estate and maried that though chastity may and ought to be observed in single estate yet single estate of it selfe maketh nothing to chastity but wedlock hath both of it own nature a certaine purity in it selfe as it is an ordinance of God and also by vertue of that institution it becomes a meanes to preserve purity and chastity 19. Mariage is the individuall conjunction of one man and one woman by lawfull consent for a mutuall communion of their bodies and society of life among themselves 20. It is of one man with one woman Genes 2. 22. Malac. 2. 15. Mat. 19. 4 5. 1. Cor. 7. 2. Levit. 18. 18. 21. For that perfection of friendship and mutuall offices such as mariage is cannot be had but between one and one 22. Therefore Polygamy even that which was in use with the ancient Fathers was alwayes a violation of the Lawes of Mariage neither was it of old tolerated by God by any other dispensation then that whereby he is wont to tolerate mens infirmities and ignorances and to turne them to God 23. To a lawfull consent is required first that the persons to be joyned be fit Secondly that the consent it selfe be agreeable to the nature of the thing and the Law of God 24. That the persons may be fit is required 1. A just distance of blood Levit. 18. 25. For neernesse of flesh hinders mariage by reason of a certaine speciall reverence due to our owne flesh contrary to which is that conjugall familiarity which is signified in that phrase Doe not uncover her nakednesse Levit. 18. 6. 7. And following 26. That distance of degrees either of kindred or affinity which is propounded Levit. 18. to be observed is of common and perpetuall right for the violation of it was among those abominations wherewith the Gentiles themselves are said to have polluted the Land Vers 37. 28. 27. Yet it is not in all things of such essentiall morall right but it may admit exception either upon meere necessity urging as in the beginning of the world or upon a speciall command of God Deut. 25. 5. 28. Spirituall kindred or neernesse as they call it brought in by the Papists between him that baptiseth or the God-father and the God-son or God-daughter as they call them baptised as an impediment of lawfull matrimony is an idle and tyrannicall devise of superstition 29. Secondly there is also required in the person that is to contract Matrimony ripenesse of age 1. Cor. 7. 36. Which if it should be wanting she could not contract other covenants of lesse moment much lesse this so great a covenant 30. That this consent be conformable to the nature of the things there is required aforehand 1. Consent of parents if they be as yet in their power 1. Cor. 7. 36 37 38. 31. 2. Consent also of the persons contracting ought to proceed from certaine deliberate counsell without compulsion or deceit 32. This conjunction is said to be individuall because from the nature of the thing it selfe it hath the fame ends with the life of man Rom. 7. 1 2 3. 1. Corinth 7. 39. 33. They therefore that have concubines who doe contract between themselves for a time doe not marry according to Gods ordinance and allowance but doe filthily elude it 34. Neither doth this perpetually depend upon the will only and covenant of the persons contracting for then by consent of both parts a covenant so begun may be unloosed again as it useth to be between master and servant but the rule and bond of this covenant is the institution of God whence also it is in the Scriptures fometime called the covenant of God Prov. 2. 17. 35. This institution of God whereby he establisheth the individuall fellowship of husband and wife doth respect the good of mankind in a just conservation of it by a certaine education and hereditary succession of children which cannot be done without an individuall conjunction of parents 36. Therefore lawfull marriage cannot be unloosed before death without most grievous guilt of him who is the cause of it 37. No not infidelity or heresie in either part doth give a just cause of separation 1. Cor. 7. 12 13. 38. But if one party make separation with obstinate pertinacy the other