8. Now these properties are not inherent qualities but relative affections unto which agrees all that perfection which is found in the like affections of the Creature but no imperfection agreeth to them 9. Hence t is that a relative property in God doth make or infer a person which in the Creatures hath not the same reason 10. Those subsistences are either breathing as Father and Sonne or breathed as the Holy Spirit 11. To breath or send forth is a relation not such as by it selfe can make a person but common to two persons 12. The relative property of the Father is to beget Psal. 2. 7. Thou art my Sonne this day I begot thee Iohn 3. 16. the only begotten Sonne Heb. 1. 6. The first begotten Hence he is the first in Order 13. The relative property of the Sonne is to be begotten that is so to proceede from the Father that he is partaker of the same Essence and doth perfectly resemble his nature and hence he is the second in order Heb. 1. 3. The brightnesse of his glory and the Character of his Person 14. The property of the holy Ghost is to be breathed or sent forth and proceede both from the Father and the Sonne Iohn 15. 26. Whom I will send to you from the Father that spirit of truth who proceeds from the Father Romans 8. 9. The spirit of Christ. Gal. 4. 6. The spirit of the Sonne 15. The difference betweene these two to be begotten which agrees to the Sonne and to proceed which is proper to the holy Ghost cannot be explained by us in proper words but that the Sonne proceeds from the Father alone and the holy Ghost from the Father and the Sonne making one relative together Or making together one relation 16. Yet it may in part be shadowed out in a similitude namely the father is as it were Deus intelligens God understanding the Sonne the expresse Image of the Father is as it were Deus intellectus God understood the holy Spirit flowing and breathed from the Father by the Sonne is as it were Deus dilectus God beloved The Sonne is produced as it were by an act of understanding or speaking from the understanding or fruitfull memory of the Father the holy Spirit is produced by an act of loving or breathing from the fruitfull will of the Father and the Sonne Hence the Sonne is called the word Wisdome Image which are not affirmed of the holy Ghost But because in the Creatures there is found the generation of a sonne but there is not any thing found which doth so immediately procced from two equally perfect as the holy Spirit proceedeth from the Father and the Sonne therefore the procession of the Sonne is properly designed noted or set downe in Scripture but neither is a speciall manner of proceeding nor speciall name absolutly proper given to the third person For it is truly said of the Father and the Sonne that they are spirits and holy and the Sonne also proceedeth from the Father by spirituall generation 17. The proper name of God with his proper titles is given in Scripture not onely to the Father but also to the Sonne Ier. 23. 6. Iehova our righteousnesse Iohn 1 1. The word was God Rom. 9. 5. God blessed for ever 1. Tim. 3 16. God manifest in the flesh Rev. 17. 14. Lord of Lords and King of Kings It is also given to the holy Spirit Acts 5. 3 4. that thou shouldest ly to the holy Spirit thou hast lien unto God Acts 28. 25. with Isay 6. 9. Iehova said the holy Ghost spake 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. the Temple of God the Temple of the spirit 18. Divine attributes are affirmed not only of the Father but also of the Son Isay 9. 6. The most mighty God Father of eternity Iohn 2. 25. He knew what was in man and 3. 13. The son of man is in Heaven and 8. 38. Before Abraham was I am In like manner also of the holy Spirit Psal. 139. 7. Whither shall I fly from thy spirit 1. Cor. 2. 10. The spirit searcheth all things even the deepe things of God Heb. 9. 14. the eternall spirit 19. The proper operations of God are attributed not only to the Father but also to the Sonne and the holy spirit Election is attributed to the Sonne Mat. 24. 31. His elect and the eternall counsell of God is attributed to the holy Ghost Isay 40. 13. Who hath waighed the spirit of the Lord as the man of his counsell Creation is attributed to the Sonne Iohn 1. 3. All things were made by him and without him was made nothing that was made Also it is attributed to the holy Spirit Psal. 33. 6. By the Word of the Lord were the Heavens made and all the strength of them by the breath of his mouth Upholding governing of things created is attributed to the Sonne Heb. 1. 3. Who upholdeth all things by that his mighty Word Also they are attributed to the holy Spirit Gen. 1. 2. The spirit did move upon the face of the waters Zech. 4. 6. By my Spirit saith the Lord of Hosts Proper Power of doing miracles is given to the Son Act. 4. 10. Through the name of Iesus Christ he standeth before you whole 9 34. Iesus Christ he aleth thee It s also given to the holy Spirit Acts 2. 4. They began to speake with tongues as the spirit gave them utterance The communicating of spirituall life and of all grace in vocation justification adoption sanctiand glorification fication is every where given as well to the Sonne holy Spirit as to the Father the ordaining sending blessing of Ecclesiasticall Ministery is given to the Sonn Eph. 4. 8. 11. He gave gifts he gave some Apostles c. And to the holy Ghost 1. Cor. 12. 11. All these worketh one the same spirit Act. 20. 28. The holy Spirit hath made you overseers The very Resurrection of the flesh is ascribed to the Sonne as the author Iohn 6. 54. I will raise him up Also to the holy Spirit Rom. 8. 11. Hee shall raise up your bodies by his spirit dwelling in you 20. Divine honour also and worship is given not only to the Father but also to the Sonne Heb. 1. 6. Let all the Angels of God worship him And also to the holy Spirit when his Name together with the Father and the Sonne is appointed to be called upon over the Baptised Mat. 28. 19. In the name of the Father and Sonne and holy Spirit In like manner the Sonne and Spirit is called upon in that solemne forme of salutation The grace of the Lord Iesus Christ and the love of God the Father and the communication of the holy Spirit be with you all 2. Cor. 13. 13. And whatsoever pertaineth to worship is referred as well to Christ as to the holy Spirit in that the true worshippers of God as they are such are called Temples not only of God the Father but
also of Christ Rev. 21. 22. The Lord God Almighty is her Temple and the Lambe 1. Cor. 3. 16. Know yee not that yee are the Temple of God and the Spirit of God dwelleth in you and 6. 19. Know yee not that your body is the Temple of the holy Spirit who is in you 21. Finally that authority and majesty which is proper to God is given to the Sonne and the spirit 1. Cor. 2. 8. The Lord of glory 1. Pet. 4. 14. that spirit of glory All holy prophecy is attributed to Christ and the holy Spirit 1. Pet. 3. 19. Christ by his spirit went and preached to the spirits that are in prison 2. Pet. 1. 21. Holy men spake being moved by the holy Spirit Acts 28. 25. The holy Spirit spake by Isaiah the Prophet 22. Now that the holy Spirit is propounded to us in all these as a person subsisting it doth manifestly appeare by this that life understanding will and power is given to him every where together with all acts proper to a person 23 Also his distinction from the Father and the Sonne is cleerly taught when he is called another sent comming from the Father and the Sonne Iohn 14. 24. Hence God is the object of our Faith is every way sufficient to impart salvation to us For all love grace and the communication of those things which pertaine to living well doe flow from the Father Sonne and holy Spirit 2. Cor. 13. 13. CHAPTER VI. Of the Efficiency of God 1. THe Efficiency of God is that whereby he worketh all in all things Eph. 1. 11. Who worketh all things Rom. 11. 36. Of him by him and for him are all things 3. That Effecting working or acting of God being actively taken as they are in God acting not really diverse from God himselfe For no composition ormutation of power and act can have place in the most simple and immutable nature of God Yet it addeth a certaine relation of God to a reall effect 4. He worketh all in all things because the Efficiency of all and every thing depends upon the first cause not only as touching its substance but also as touching all reall circumstances Isay 45. 7. That I Iehova doe all these things Lam. 3. 37. 38. Who is he that saith and it commeth to passe when the Lord commandeth it not Out of the mouth of the most high proceedeth not evill and good Also whatsoever hath any perfection in genere moris in matter of manners is accounted among the workes of God but not imperfection or defects which are opposed to the subjection that is due to God 4. In the efficiency of God shines forth both his Essence and his subsistance 5. That Efficiency which pertaines to the Essence of God is his omnipotency 6. The power of God being considered as simply powerfull is altogether the same with his sufficiency and pertaines properly to the nature of God as it is considered under the respect of a being and so is before the knowledge and will of God Rom. 11. 23. for God is able to graft them in againe 7. But power in asmuch as it is in execution is in some sort after sufficiency and pertaines to the Efficiency of God and so doth follow the knowledge and will of God Psal. 115. 3 and 135 6. Whatsoever he pleased he did 8. In these therefore this order is to be conceived That first we conceive in God Posse to be able secondly Scire to know thirdly Velle to will Lastly Efficere potenter powerfully to effect which differs from the effectuall will of God but only ratione in reason whence is that Syllogisme of Faith which in Matth. 8. 2 3. is distinctly explained Lord of thou wilt thou canst I will Therefore it is done Where the argument is from the will comming to the power 9. Hence the very Will of God as it is an effecting principle hath a kinde of power Rom. 9. 19. Who hath resisted his will neither is executive Omnipotency any thing else then the effecting will of God Psalme 33. 9. Hee commanded and it was done Revel 4. 11. By thy will they are and were created 10. Therefore it is an error against the nature of God to say that God properly willeth to doe many things which yet by his Omnipotency he doth not Eph. 1. 19 20. The exceeding greatnesse of his power in us that believe according to the working of his mighty power 11. The Omnipotency of God is that whereby he his able to effect all things that he willeth or can will 2. Cor. 20. 6. In thy hand is power and strength and none can resist thee Luke 1. 37. With God there is no word which cannot be done Phil. 3. 21. He is also able to subject all things unto himselfe 12. Hence also God is everywhere called in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God Isay 9. 6. Ieremy 32. 18. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God al-sufficient Gen. 17 1. 35. 11. Ruth 1. 20. 21. And in the new Testament he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Almighty 2. Cor. 6. 18. Rev. 1. 8. 48. And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentate 1. Tim. 6. 15. Power is attributed to God actively because he hath power to communicate something to others such as is the power of the cause 13. Potentia vel potestas causae A causing power yet properly active power doth not agree to God as if in respect of himselfe he were first idle and after did put himselfe forth into act for God is a most pure Act. Iames 1. 17. 14. Therefore we must not imagine such an active power in God which is a different thing from his Essence for the very Essence of God is this power whereby he is powerfull As the same Essence is mercy it selfe whereby he is mercifull 15. But an active power agrees to God in respect of the Creature which is properly said to be able to receive and prove that act of God which before it did not feele and prove Matthew 19. 26. All things are possible with God 16. The Omnipotency of God is conversant about things absolutely possible whatsoever God willeth or can will Ibidem 17. It is not therefore exercised about things which are altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible and doe imply a certaine contradiction either in God or in the things created 2. Tim. 2. 13. He cannot deny himselfe 18. Hence a certaine distinction ariseth of Divine Omnipotency whereby it is distinguished into absolute power and ordinate or actuall power 19. Absolute power is that whereby God is able to doe all things possible although they never shall be Matth. 3. 9. God can of these stones raise up children unto Abraham and 26. 53. Thinkest thou that I cannot now pray my Father and he shall presently give me more then twelve legions of Angels Mark 10. 27. Eph. 3. 20. 20. The ordinate power of God is that whereby he not only can doe
that which he will but also in very deed doth actually doe whatsoever he will Psal. 115. 3. 135. 6. Eph. 3. 11. 21. The manner of Gods subsistence which shines forth in his Efficiency is first the co-working of all persons secondly the distinct manner of the persons in working 22. Their co-working is that whereby they do inseparably worke the same thing for all externall actions are common to all the persons Iohn 5. 17 19. My Father worketh and I worke Whatsoever he doth the same likewise doth the Son and 16. 13 14. That spirit shall not speak of himselfe but whatsoever he shall heare he shall speak He shall take of mine and give it to you 23. Hence every person worketh of himselfe as touching the causall power which he exerciseth 24. Hence there is no praeeminence of dignity in that co-working but great unity and identity of one and the same cause 25. Hence equall honor is equally due from us to all the Divine Persons 26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence 27. That distinct manner is partly in the order of working partly in the bounding of the action 28. As touching the order the manner of working of the Father is of himselfe by the Sonne and Holy Spirit Hence the beginning of things namely Creation is properly attributed to the Father who in order of beginning is the first Person 29. The manner of operation of the Sonne is from the Father by the spirit Hence the dispensation of things is properly attributed to him namely Redemption the constitution of all the offices in the Church Ephes. 4. 11. He therefore gave some to be Apostles some Prophets c. 30. The manner of working of the spirit is from the Father and the Son by himselfe Hence the communication of things is attributed to the Holy Spirit as Regeneration Tit. 3. 5. The communication of all spirituall gifts 1. Cor. 12. 4. And the perfection of naturall things themselves Gen. 1. 2. 31. As touching the termination of the action that works in which the working or manner of working of one person doth chiefly shine forth is chiefly attributed to that person So Creation is by a speciall application appropriated to the Father Redemption to the Sonne and Sanctification to the holy Ghost CHAPTER VII Of the Decree and Counsell of God 1. IN the powerfull Efficiency of God the Decree of God obtaineth the first place because this manner of working being of all most perfect doth chiefly agree to the Divine Nature 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power and according to his counsell Eph. 1. 11. He doth all things according to the counsell of his own will 3. In the Decree of God there appeareth his constancy truth and faithfulnesse 4. Constancy is that whereby the Decree of God remaines alwayes immutable Num. 23. 23. The strong God is not a man that he should ly or the Sonne of man that he should repent Prov. 19. 21. The Counsell of the Lord it shall stand 5. Truth is that whereby he declares that alone which he hath decreed Ierem. 13. 10. Iehova is a God of truth Rom. 3. 4. Let God be true and every man a liaâ—… For although his words may seeme sometime to sound another thing yet the sence of them doth alwayes agree with the Decree 6. Faithfulnesse is that whereby he effects that which he hath decreed and as he hath decreed Isay 46. 10. My Counsell shall stand and I will doe all my pleasure 7. Every Decree of God is eternall 1 Cor. 2. 7. Acts 15. 18. 8. To this Decree of God pertaineth Counsell Eph. 1. 11. Acts 4. 28. 9. The Counsell of God is as it were his deliberation concerning the doing of every thing in the best manner after that it is of the understanding and will approved 10. Counsell is given to God in respect of perfect judgement whereby he doth all things advisedly I. E. willingly and of set purpose not in respect of any inquisition upon which such a judgement doth depend us men For God seeth and willeth all and every thing together Therefore it is called as it were deliberation not deliberation properly so called 11. Three things concurre to the perfection of this Counsell 1. A scope or end propounded 2. A conceipt of the minde tending towards that scope 3. An intention and well pleasingnesse of the will 12. The scope or end of this Counsell is the glory of God himselfe that is that goodnesse or perfection of God which is made manifest by his Efficiency and shines forth in his works Eph. 1. 6. To the praise of his glorious grace 13. In every artificer or one that workes by counsell ad extra outwardly there is a platforme afore hand in the mind which when he is about to work he lookes into that he may fit his worke to it so also in God seeing he worketh not naturally nor rashly nor by constraint but with greatest perfection of reason such a platforme is to be conceived to praeexist before in his mind as the exemplary cause of all things to be done Heb. 11. 3. Those things we see were made of things that doe not appeare 14. The platforme of all things is the Divine Essence as it is understood of God himselfe as imitable by the Creatures or so as in some sort the Image of that perfection or some footstep thereof may be expressed in the Creatures that is the Creatures themselves as they are conceived in the Mind of God are the platforme or image of that nature which they have in themselves 15. A platforme in the mind of man who attaines to knowledge by Analysis or resolution is collected of things themselves and so things are first in themselves then they come unto the senses of men and then to the understanding where they can make some Idea to direct the following operation But because God understandeth all things by Genesis or composition and doth not require knowledge by Analysis or resolution of things therefore all things are first in his minde before they are in themselves 16. In us the things themselves are the example platform or copy and our knowledge is the Image but in God the Divine knowledge is the coppy-platforme and the things themselves the Image or expresse likenesse of it 17. An Idea in man is first imprinted and afterwards expressed in the things but in God it is only expressing properly not impressed because it doth not come from any other thing 18. From this one foundation may all errors of merits and foreseene faith be sufficiently refuted For if any Decree of God should depend properly upon such foresight then the Idea of God should come to him from something else which doth in no wise agree with his nature 19. The Idea or platforme as it is absolutly considered in God is only one but as it
be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
Faith which may be easily perceived by sence 28. This visible profession is that visible communion of the Saints which they have with Christ and among themselves 29. The acts of communion with Christ are those visible acts by which they present themselves to God in Christ to receive his blessings and to give the glory of them to him 30. The acts of communion among themselves are all those acts by which they study to doe good each to other but especially those which directly make to further their communion with God in Christ. 31. Many acts of this latter kind are to be exercised also toward those who as yet are not members of the Church because by a certaine power they are to be judged to belong to it 32. This Church as it is visible in it selfe is in respect of others and comparatively also distinguished into the Church lying hid and manifest 33. That which is manifest is when the number is greater and the profession more free and more publick 34. That which is hidden is when the number is lesse and profession lesse open which is wont to come to passe by reason of heresies persecutions or prophane manners abounding abroad 35. In the same respect also the Church is purer and impurer as the profession is more or lesse perfect 36. But this profession doth not depend upon confession only and preaching of the Word but also upon the receiving of it and religious obedience to it 37. But although the Church be subject to such changes and may leave any part of the World yet it hath never totally falled or shall faile from the beginning of the gathering it to the end of the World 38. For Christ must alwayes have his Kingdome in the mids of his enemies untill hee shall make his enemies his foote-stoole 39. Yea the Church doth never wholly cease to be visible for although sometime there scarse appeare a Church any where so pure that one may fly unto it in communion of the same worship in all things yet the Church doth in some sort abide visible in that very impurity of worship and profession CHAPTER XXXII Of the Church Instituted 1. THE Church as it lives upon Earth although it be not wholy visible together yet it is visible in its parts both dividedly in the severall members and joyntly in companies or Congregations 2. The former visibility is by mens personall profession which doth not make a Church simply visible but in certaine members or visible members of the Church although the Church in it selfe or in its integrall state is not visible in the same place Acts 19. 1. Paul came to Ephesus where he found certaine Disciples 3. That visibility which is in distinct companies or congregations doth not only make a visible Church but touching the outward forme doth make so many visible Churches as there are distinct congregations Revel 1. 4. The seven Churches 2 Cor. 8. 1. 19. The Churches of Macedonia all the Churches 4. For those congregations are as it were similary parts of the catholick Church and so doe partake both of the name and nature of it 5. Therefore a particular Church in respect of that common nature which is found in all particular Churches is a Species of the Church in generall but in respect of the catholick Church which hath the respect of an whole it is a member compounded of divers severall members gathered together and so in respect of those members it is also an whole 6. Such a congregation or particular Church is a society of believeres joyned together by a speciall band among themselves for the constant exercise of the communion of Saints among themselves 7. It is a society of believers because that same thing in profession doth make a Church visible which by its inward and reall nature doth make a mysticall Church that is Faith 8. But because true Faith hath holinesse joyned with it which it doth effectually worke Acts 15. 9. And so the profession of true faith cannot be disjoyned from the profession of holinesse therefore the Church is promiscuously and in the same sense called a society of believers and of Saints Eph. 1. 1. To the Saints which are at Ephesus and faithfull in Christ Iesus 1 Cor. 1. 2. compared with 2 Cor. 1. 1. Rom. 1. 7. Colos. 1. 2. 9. Hence visible and particular Churches also by reason of this Faith which they professe are rightly said to be in God the Father and in the Lord Iesus Christ. 1 Thess. 1. 1. 2 Thess. 1. 1. 10. It is also very probable that there is no such particular Church in which the profession of the true Faith flourisheth but in the same also there are found some true believers 11. But those who are onely believers by profession so long as they remaine in that society are members of that Church as also of the catholick Church as touching the outward state not touching the inward or essentiall state 1 Iohn 2. 19. They went out from us but they were not of us 12. Among believers there are to be accounted as members of the Church the children of those believers who are in the Church 1 Cor. 7. 14. Your children are holy For they are partakers of the same covenant and the same profession with their parents 13. Yet infants are not so perfect members of the Church as that they can exercise acts of communion or be admitted to partake of all the priviledges thereof unlesse there doe first appeare an increase of Faith but they are not to be excluded from those priviledges which pertaine to the beginning of Fait and entrance into the Church 14. Believers doe not make a particular Church although peradventure many may meete and live together in the same place unlesse they be joyned together by a speciall bond among themselves for so some one Church should often be dissolved into many and manyalâ—…o should be confounded into one 15. This bond is a covenant either expresse or implicite whereby believers doe particularly bind themselves to performe all those duties both toward God and one toward another which pertaine to the respect and edification of the Church 16. Hence it is that in the old Testament wee doe for the most part so often read of the renewing of their covenant as there is related any solemne reformation of the Church 17. Hence none is rightly admitted into the Church but by confession of Faith and promise of obedience 18. This joyning together by covenant doth onely so far forth make a Church as it respects the exercising the communion of Saints for the same believing men may joyne themselves in covenant to make a City or some civill society as they doe immediatly respect a common civill good but they doe not make a Church but as in their constitution they respect holy communion with God among themselves 19. Hence the same men may make a City or politicke society and not a Church or a Church and not a City or both a Church
our neighbour 4. Yet we use the names of Religion Iustice because Religion is a word most generall containing all those duties which are owing to God and it is most emphaticall because it expresseth that proper and distinct way whereby they are due to God Acts 26. 5. Iames 1. 26 27. And often in the Epistle to the Hebrewes 5. Religion is Observance whereby we performe those things which doe directly pertaine to the bringing of honour to God Romans 1. 21. When they knew God yet they glorified him not as God neither were they thankefull 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe because in this part of obedience we doe directly and immediatly tend unto God that we may cleave and as it were be tied to him 7. It hath the first place in observance 1. Because obedience towards God must necessarily begin from God himselfe and from those affections and acts whereby we are caried towards him 2 Cor. 8. 5. They gave themselves first to the Lord and then to us by the Will of God 2. Because Righteousnesse towards men must be performed by force and vertue of Religion that it may be true obedience towards God for it would not be obedience towards God unlesse it did bring honour to God neither could it bring honour to God unlesse it should proceed from a religious affection 1 Cor. 10. 31. Doe all to the glory of God whereunto that phrase also belongeth In the Lord in the Name of the Lord. Col. 3. 17. And as to the Lord and not to men There Verse 23. 3. Because Religion hath command over the acts of Iustice and is the cause of them not only virtually effecting but also directing and ordering Iames 1. 26. If any seeme to be religious among you not refraining his tongue but deceiving his own heart this mans religion is vaine 4. Because religion is in a certaine manner the end of all the acts of Iustice as far forth as they dispose to the act of religion as a certaine greater thing 8. Hence Iustice it selfe is sometime called religion in the Scriptures There Verse 27. But religious worship pure and without spot before God and the Father is to visite the fatherlesse c. Not only because it is a signe which is not separated from true religion but also because it ought to be exercised by the command of religion and have its beginning from it 9. Hence the offices of religion a re the first and chiefest Mat. 6. 33. 22. 37. First seeke the kingdome of God The first and great Commandement 10. They are the first in order so that they ought to be taken care for in the first place There 11. Hitherto pertaines that phrase which every where we meete with in the Psalmes of seeking God early in the morning 12. Also they are chiefe in dignity and so chiefly to be cared for Mat. 10. 37. He that loveth father or mother above me is not worthy of me 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice for that rule pertaines properly to them not to these to love with all the heart all the soule and all the thought Mat. 22. 37. 14. Which yet must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second table but. 1. Because this is principally required in the duty of Religion 2 Because it is not required in the other dut is in respect of our neighbour whom they doe immediatly respect bâ—… in respect of God and by vertue of religion 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving although this cannot be done under the respect of vertue and love but we can no way love God with too much intention 15. Hence if some duties of piety and justice cannot be performed together an equall and prudent comparison being used the duties of piety are to be preferred Mat. 12 46 47 48. Luke 2. 49. Behold my mother and my brethren why did ye seeke me knew ye not that I must goe about my fathers businesse 16. But an equall comparison is when a just proportion is observed of the greatest to the greatest and of the lesser to the lesse 17. But because God is more worshipped with the inward affection then with the outward worke but men doe more need the outward worke therefore the outward worke of religion may sometime be omitted that a necessary worke of Iustice and mercy may be fulfilled Matthew 12. Verse 1. 3 4. 7. 10. 12. I will have mercy and not sacrifice c. 18. Neither yet is religion in the meane while by this meanes violated because religion it selfe doth command to omit an externall worke that a necessary may be performed 19. The immediate object of religion unto which it is caried is God and that so adequate that no duty of religion may be referred to any other object without greatest injury to God hitherto pertaines that title of God whereby he is said to be Zelotes Zelotypus zealous or Iealous 20. But that respect under which religion doth consider God is that Divine excellency which shines fâ—…rth in his sufficiency and efficiency it is not some one attribute but a perfection arising of all his attributes Ex. 34. 6 7 8. Iehova Iehova the strong God mercifull and gracious long-suffering full of loving kindnesse and truth c. Therefore all the attributes of God have some power to beget religion in us so in the Scriptures the speciall respect of it is referred sometime to mercy Psal. 130. 4. with thee is pardoning that thou mayest be reverently worshipped sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace by which we may so serve God that we may be accepted of him with reverence and feare For our God is a consuming fire And so also to all the other attributes 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God as in the sufficient and efficient cause of life 22. So is that to be understood which is wont to be said that religion respects God as the first beginning and supreame Lord of life And so that distinction of the Papists is too empty whereby they confesse that those acts of religion which respect God as the first beginning of life are to be performed only to God but they contend that other acts of religion may be communicated to the Creatures also when there is no act of religion which doth not belong to God as the first beginning of life 23. The proper act of religionis to bring honor to God and it is called worship Exod. 12. 25 26. and adoration Iohn 22. 23. For it must containe in a certaine manner good unto God otherwise it should not be obedience towards him but there can be no