as in the kingly seat and Chariot of triumph 5. The glory of this triumph was a changing of the humble forme of a servant and that most abject condition which in it he did undergoe into blessednesse altogether Heavenly Phil. 2. 9. Wherefore also God did highly exalt him and gave him a name above every name 6. In respect of the Divine nature it was onely an active manifestation in respect of the humane nature it was a reall receiving with sutable actions flowing from it 7. The humane nature received all those perfections which a created nature could take For in the soule there flourished all kind of fulnesse of wisdome and grace not only in respect of the principle and habit but also in respect of the act and exercise his body also was adozned with greatest purity agility splendor and strength Hebr. 12. 2. For the joy that was set before him he endured the Crosse Phil. 3. 21. Who shall transforme our vile body that it may be life to his glorious body 8. But as the soule of Christ being now exalted did still retaine the nature of a soule so also the body glorified did in no wise lay downe the essence and essentiall properties of a body therefore it can neither be every where nor together in many places nor in the same place with an other body Penetrativè Which indeed all that have eyes to see may cleerly perceive in those phrases of Scripture Being taken from them he was caried up into Heaven Luke 24. 51. He is not here he is risen Mat. 28. 6. And many such like 9. There were three degrees of Exaltation opposite to as many degrees of his extreame humiliation namely his Resurrection from the dead being opposed to his death his ascending into Heaven opposed to his descending into the Grave and to the Lowest place of the Earth and his sitting at the right Hand of God opposed to his remaining in the Grave and in the state of death or in Hell 10. Christs Resurrection was of his whole humane nature which before had fallen by death In respect of the soule it was from Hell or from the state and dominion of death to which the soule as it was a part of the humane nature was subject In respect of the body it was from the dead and from the Grave 11. The soule is said improperly to have risen againe but the body and humane nature properly For the body and the man did properly recover his perfection but the soule did recover the act and motion of its perfection in the body 12. There are two parts of his Resurrection the first is an internall act namely a reviving restored by the uniting of soule and body the second is an externall act namely his going out of the Grave to the manifestation of life restored 13. Unto this Resurrection there did give testimony 1. The Angells 2. Christ himselfe by divers apparitions ten whereof at least are reckoned up in the Scriptures and also by divers proofes taken out of the Scriptures 3. Men who were certified of it by seeing hearing and handling him 14. But Christ did rise not by the power or leave of another although this operation be attributed to God the Father Acts 2. 24. But by his own power Iohn 2. 19. Destroy this Temple and within three dayes I will raise it up And 10. 18. I have power of taking up my life againe 15. The time of Resurrection was the third Day after his Death and Buriall Mat. 16. 2. Luke 24. 7 Acts 10. 40. 1 Cor. 15. 4. 16. The end of this Resurrection was 1. That he might be declared to be the Sonne of God Rom. 1. 4. Declared mightily to be the Sonne of God by the Resurrection from the dead 2. That he might seale a full victory of death 1 Cor. 15. 57. Thankes be to God who hath given us victory through our Lord Iesus Christ. 3. That he might fulfill those parts of his office which did follow his death Rom. 4. 25. He was raised againe for our justification 4. That he might shew himselfe both justified and justifying others 1 Cor. 15. 17. If Christ be not risen your faith is vaine yee are yet in your sinnes 5. That he might be the substance example and entrance of our spirituall and corporall Resurrection Vers 20. 21. 23. of the same Chapter He is made the first fruits of them that sleepe In Christ shall all be made alive 17. For Christ as God is the cause absolutely principall of our Resurrection as satisfying by his humiliation and death he is the meritorious cause but as rising from the dead he is the exemplary cause and withall a demonstration and an initiation 18. The ascending of Christ into Heaven is a middle degree or certaine progresse of exaltation whereby leaving the Earth he ascends up into the highest Heaven as into his throne of glory Acts 1. 11. He is taken up from you into Heaven Ephes. 4. 10. Hee ascended farre above all Heavens 19. This ascension was of the whole person yet it doth not agree to the Divine nature but figuratively namely as it was the cause of ascending and was joyned with the humane nature in excellency manifesting also his glory in it whereof he had as it were emptied himselfe when he descended into it by the incarnation but it doth most properly agree to the humane nature because it suffered change from a lower place to an higher 20. The time of his ascension was 40 dayes after his Resurrection Acts 1. 3. not sooner because the infirmity of the Disciples did require the delay of this space of time that their faith might be confirmed by divers appearings and they might also be more fully instructed in those things which pertaine to the Kingdome of God Acts 1. 3. Not later least he should seeme to thinke upon an earthly life 21. The place from which he did ascend was mount Olivet Acts 1. 12. Where also he entred into deepest humiliation Luc. 22. 39. That he might teach that his suffering and ascension did pertaine to the same thing 22. The place into which he ascended was the Heaven of the blessed and which is not an ubiquitary Heaven as some doe imagine so as that ascension should only be a change of condition and not of place but it is the highest above all the other Heavens Eph. 4. 10. The seat house or mansion of God Iohn 14. 2. So that in respect of locall presence Christs humane nature is rightly and truly said to be with us in Earth Mat. 26. 11. Although he himselfe in respect of his person and that spirituall efficacy which doth depend upon the humane nature is every where with his unto the end of the world Mat. 28. 20. 23. The witnesses of this ascension were both many men and Angels Acts 1. 24. In respect of order he was the first of all those who ascended into Heaven in priority of nature because his ascension was a cause by vertue
beautified existence 46. The rude and incompleat existence of things was in that masse which in the beginning was created without forme void and involved in darknesse which is called Earth Waters the Deepe 47. It is said to be without forme not because it had no forme but because it neither had beauty and ornament nor a compleat act of those formes which were afterwards to proceed out of it 48. In the constitution of the compleat existence of things two things are chiefly to be respected Namely the manner and order 49. The manner of constitution containes foure things 1. The command of God producing every thing Let be or let this or that be done wherein the power of God shines forth that by his only word or will he did all things Psal. 33. 9. Psal. 115. 3. 2. His approbation acknowledging the same thingh brought forth as good God saw that it was good Hence the goodnesse of Cod shines forth that he produced all things to a good end and use Psal. 19. 2. 3. His ordination assigning to every thing his use Let it be to this or that end Hence the wisdome of God shines forth whereby he hath assigned severall uses to every thing in a most fit way Ier. 10. 12. 51. 15. He made the Earth by his power he stablished the habitable World by his wisdome and stretched out the Heavens by his prudence 4. The establishing of a Law and order perpetually to be observed in that thing which is also joyned with ordination Hence the constancy of God shineth forth that he would have all Creatures to observe their order not for some dayes or yeares but to the end of the world 50. These former are not severally expressed in some kind of things because their imperfection depends upon the perfection of other things yet in common reason they doe equally agree to all 51. The order of constitution was thus In the first day after the bringing forth of the highest Heavens the Angells and the uâ—…shapen Masse the subtilest part of that Masse being called forth upward there was made light that is shining fire 52. On the second day Of that part which in subtilty came neerest to the former there was made Aire 53. On the third day the parts of the Masse were so distributed that the Waters being gathered in their chaâ—…nels of that part which was for the greatest the Séa was by it selfe and the Earth appeared adorned with Herbs and Trees 54. On the fourth day The Luminaries of Heaven were made to give light upon the Earth 55. On the fifth day Fishes and Birds that dwell in the aire and water were brought forth 56. On the sixth day were brought forth all Terrestriall living Creatures first the brutish Creatures and then afterward man and so the Heavens and Earth were perfected and all the Hosts of them 57. In this order the wisdome power and goodnesse of God doth greatly shine forth 58. His wisdome 1. In that the simple elements were first created before things elementary or concrete and compounded 2. In that among simple things the more perfect were made first which come neerest to the nature of God 3. In that those things were first created which only have being then those which beside being have also life then those that beside being and life have also sence then last of all those things which beside being life and fence have also reason 4. In that in simple things there was a progresse from things more perfect to things lesse perfect but incompound things from things lesse perfect to things more perfect from plants to men 59. The power of God shined forth in that he first created the Plants Herbs and Trees before the Sunne and Stars which are wont to be causes in their producing 60. The goodnesse of God shined forth in that he created dwellings before inhabitants food before living Creatures those things which should be usefull for man before man himselfe 61. Man as he was the last of the Creatures so was he the Compendium abridgement of all Creatures both immedatly and mediatly perfect partaking the nature of the one in his soule and of the other in his body 62. He was the end of the Creatures mediatly perfect and so in Gods-intention respected in them and above them 63. Hence he is said to be created in another manner then the other Creatures for they were brought forth by a word only let there be light let there be a firmament But man was brought forth as it were with greater counsell and deliberation Let us make man Gen. 1. 26. 64. For the body was first prepared and afterward the soule was inspired Gen. 2. 7. The body of Elementary matter but the soule was produced of no matter being before but immediatly by the power of God 65. The Excellency of man was placed chiefly in this that he bore the Image of God 66. Three things are required to make an Image 1. That it be like 2. That it be expresse and framed to imitate another thing as an exemplar or copy 3. That that likenesse be either in its specifiall nature or most noble perfection 67. Hence it is that in the inferior Creatures the Image of God is not properly found but only a shadow and footstep of it 68. But in man the proper reason of an Image is found yet not perfect which is only in the Son of God Col. 1. 15. Hebr. 1. 3. But imperfect not with a privative we but negative imperfection 69. This Image then is a conformity of man according to his measure to the highest perfection of God 70. All this Image was naturall to man but in a different respect for it was partly the very nature of man partly it flowed from the principles and perfection of nature and partly it was due to nature in a certaine manner 71. The Image of God in man was partly inward partly outward The inward was the perfection of body and soule 72. The perfection of the body is that whereby it was absolutely fitted for comlinesse and use agreeable to Gods Will. Gen. 2. 25. Rom. 6. 13. 73. The perfection of the soule was that whereby it was of an immortall nature not only in those faculties by which it was a free principle of its own actions in understanding and will but also being adorned with gifts whereby man was made able and fit to live well namely with wisdom holinesse and righteousnes Eph. 4. 24. Col. 3. 10. 74. The Externall perfection of man was his Dominion over other Creatures whereby he might use them freely to Gods Glory and his own necessity Genes 1. 26. and 2. 19. 20. 75. Hence the tilling of the Earth and getting of food out of the Plants of the Earth was committed to him Gen. 2. 25. 76. Hence was the comming of the Creatures to him as to their Lord and names by him put on them as by their Lord. Gen 2. 19. 77. Hence he was placed in the Garden of Eden
Ecclesiasticall polity 20. The forme of this polity is altogether monarchicall in respect of Christ the head and King but as toching the visible and vicarious administration it is of a mixt nature partly as it were aristocraticall and partly as it were democraticall 21. Hence in the lawfull Ministery of the Church Hierarchy holy principality hath no place but rather Hieroduly or holy Service 22. Therefore one Minister is not subjected unto the power of another in his dispensation but all doe immediatly depend on Christ as those Angells which are inferiors in office to others are immediatly subject unto God not to other Angels 23. This Ministery is either extraordinary or ordinary 24. Extraordinary Ministry is that which hath a certaine higher and more perfect direction then can be attained to by ordinary meanes 25. Hence such Ministers have alwayes gifts and assistance extraordinary so that they doe Minister without error 26. The right of an extraordinary Minister is bestowed properly neither from man nor by man but from God alone by Jesus Christ and the holy Spirit Gal. 1. 1. 27. Hence the calling to such a Ministery is immediate 28. Yet every etraordinary calling is not so immediate that it excludes all Ministery of men as appeares in the calling of Eliseus and Matthias but it excludes onely that Ministery which is destitute of an infallible direction 29. This extrordinary Ministery was very necessary for the Church because that will of God which pertaines unto living well to God could not be found out by humane industry and ordinary meanes as all other Arts and Sciences but it did require men stirred up and sent by God to whom he hath manifested his will that they might be to us in stead of God hemselfe Exod. 4. 15 16. And be thou to him instead of GOD. 30. God hath revealed his will to these extraordinary Ministers 1. By lively voyce Reg. 1. 10. Unto which was often added an apparition and speaking to of an Angell or Christ himselfe as of the Angel of his covenant 2. By vision whereby together with the word the Species of the things to be declared were represented to their eyes waking 3. By dreames whereby such like things propounded to the minds of them being a sleepe 4. Sometime also by a certaine speciall familiarity as it were mouth to mouth without parable Numb 12. 6 7 8. If there be a Prophet among you I will make my selfe Iehova knowne to him in a vision and will speake to him in a dreame My servant Mosiâ—… is not so with him I speake mouth to mouth even apparently and not in darke speeches and the similitude of the Lord shall he behold 31. The manner of this revelation was so powerfull that its dis draw men oftentimes into an extasie or trance whereby they were so caught above themselves that they perceived nothing beside that that was propounded neither all that thing it selfe according to all its circumstances 2 Cor. 13. 3. 4. 32. Yet it is so certaine that the divine truth of it is often confirmed and in a certaine speciall manner sealed to them to whom it is revealed so as it need not another confirmation Gal. 1. 17. 2. 6. Neither did I returne to those who were Apostles before me They who were in estimation added nothing to mee Although sometimes also for the more abundant confirmation miracles are added Iudge 6. 36. 37. 38. 33. This extraordinary Ministery is either for the first instituting of a Church or for the speciall and extraordinary conservation of a Church or finally for the extraordinary restoring of a Church being fallen 34. The Ministery of instituting a Church hath alwayes a testimony of miracles joyned with it Heb. 2 3 4. Which at first began to be spoken c. God also bearing them witnesse with signes and wonders and with divers miracles gifts of the holy Ghost according to his will 35. Yet miracles doe not so give testimony to the doctrine of any as that it may bee presently believed For that doctrine which doth not consent with the knowne will of God ought not to be admitted although it seeme to be confirmed with miracles Deut. 13. 1 2 3. Although that signe or wonder come to passe which he soretold thee saying Let us goe follow other Gods Harken not to the word of that Prophet Gal. 1. 8. Though wee or an Angell from Heaven preach another Gospell beside that we have preached let him be accursed 36. The Ministery of conserving restoring a Church although it be extraordinary and is alwayes confirmed by miracles yet it doth not alwayes or necessarily require a testimony of miracles as appeares in many in the old Testament and in Iohn the Baptist. 37. Extraordinary Ministers were Prophets Apostles and Evangelists 38. Wicliffe Luther Zwinglius and such like that were the first restorers of the Gospell were not to speake properly extraordinary Ministers 39. Yet they are not amisse called extraordinary by some 1. Because they did performe something like those things which were done by extraordinary Ministers of old 2. Because in respect of degree they received some singular gifts from God as occasion did require which also may be affirmed of many among the more famous Martyrs 3. Because order at that time being disturbed and decayed they were of necessity to attempt some things out of the common course 40. It is therefore ridiculous to require miracles of those men to confirme that doctrine which they propounded seeing such an attestation is not necessary no notin all extraordinary Ministers CHAPTER XXXIIII Of the holy Scripture 1. EXtraordinary Ministers were raised up by God to instruct the Church not onely by lively voyce but also by Divine writings that there might be a perpetuall use and fruit of this Ministery in the Church even when such Ministers were taken away 2. For they onely could commit the rule of Faith and manners to writing who by reason of the immediate and infallible direction which they had from God were in that businesse free from all error 3. They received a command of writing from God partly externally both generally when they were commanded to teach and specially sometimes when they were commanded to write Deut. 3. 19. Revel 1. 19. Write yee the Song write those things which thou hast seene and partly by the inward instinct of the spirit 2 Pet. 1. 21. For prophecy came not in old time by the will of man but holy men spake as they were moved by the holy Spirit 2 Tim. 2. 16. All Scripture is inspired by God 4. They wrote also by the inspiration and guidance of the holy Spirit so that the men themselves were as it were instruments of the spirit In the place before Ierem. 1. 9. Behold I put my words in thy mouth Acts 28. 25. Well indeed spake the holy Spirit by Esaias the Prophet 5. But Divine inspiration was present with those writers with some variety for some things to be written were before altogether
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
party in that case is freed 1. Cor. 7. 15. 39. This conjunction is for the communication of bodies because there is in marriage first sought an holy seed Malac. 2. 15. And secondarily a remedy against carnall desires which are now since the fall in men who have not a singular gift of continency so unbridled that unlesse they be helped by this remedy they doe as it were burne them that is make them unfit for pious duties and make them run headlong to unlawfull and foule mixtures 1. Cor. 7. 2 9. 40. Hence the body of the husband is said to be in the power of the wife and the body of the wife in the power of the husband so that they ought to give due benevolence one to another without defrauding 1. Cor. 7. 3 4 5. 41. Hence also the vow of single life as it takes place among the Papists is not a vow of chastity but of diabolicall presumption a snare of the conscience and the bond of impurity 42. Also society of life and that most intimate for mutuall comfort and helpe is among the ends of mariage for seeing a man must leave his father and mother and cleave to his wife Gen. 3. 24. And seeing the woman is said to be made a meet help unto man Gen. 2. 18. This helping society doth not only pertaine to the propogation of mankind but it must be extented to all the duties of this life 43. All these are mutuall between the husband and wife and ought to be observed of equall right as touching the essence or summe of the matter yet so as that difference of degree which comes between the husband and the wife that the husband governe and the wife obey be observed in all these things 1. Pet. 3. 7. 1. Cor. 11. 7. 8. 9. 10. Eph. 5. 33. 44. Unto chastity luxury is opposed in a more strict sence whereby it sets forth an unlawfull use of those things which pertaine to generation which in the same sence is called uncleannesse inordinate affection and evill concupiscence Col. 3. 5. Lasciviousnesse Rom. 13. 13. The disease of concupiscence 1. Thess 4. 5. 45. Unto Luxury are reckoned all the helping causes effects and signes of it as unchast lookes Iob 3â—… 1. Pro. 9. 13. 2. Pet. 2. 14. Mat. 5. 28. Noddings Kissings Embracings Touchings Dancing Showes Songs Gestures and the like Gal. 5. 15. 46. Unto the helping causes of Luxury are referred Gluttony and Drunkennesse Rom. 13. 13. Ezech. 16. 49. Prov. 23. 31. 33. 47. Unto the effects and signes of it are referred lasciviousnes and lacivious habit Prov. 7. 11. And obscene speech Eph. 5. 4. 48. The kinds of Luxury are 1. Scortation which is the mixture of a single man with a single woman 1. Cor. 6. 16. Whether it be Stuprum whordome which is the deflouring of a woman otherwise honest or fornication properly so called which is the mixture with a dishonest woman or a whore 2. Adultery when at least one of the persons offending is married or betrothed 3. Incest when those are mixed together which are neere in the flesh 4. Rape when force is added to Luxury 5. Mixture against nature 49. Adultery is most properly and essentially against marriage the band and covenant whereof it breakes of it own nature and so is the proper and just cause of a divorce which is not to be admitted for many other sins although they be more grievous 50. A just devorce doth dissolve the band it selfe of mariage CHAPTER XX. Of commutative Iustice. 1. IUstice which respects the outward benefit of our Neighbour by a certaine appropriation is called commutative Iustice because it is chiefly used in changings 2. This Iustice is a vertue whereby every man 's own is given to him in externall commodities 3. Now that is said to be every mans own whereof he hath a lawfull dominion 4. Dominion is a right to dispose perfectly of a matter so far as Lawes permit Matth. 20. 15. 5. There be two parts of a perfect dominion propriety and the use of it Luc. 20. 9. 10. 1. Cor. 9. 7. 6. Now these are sometimes separated so as the propriety is in one and the use for a time in the power of another 7. This Iustice is exercised in the getting and using 8. The Iustice of getting depends upon the cause of the dominion 9. The cause and reason of a dominion is called a title 10. A just title is a just occupying an inheritance a gift a reward or a contract 11. A just occupation is a lawfull taking of things which were belonging to no body before yet may become some bodies 12 Those things are said to belong to no body which are not possessed neither are in any ones dominion 13. In this sence all things are said to have been common in the beginning of the world and also after the flood because they belonged to no man by possession or peculiar dominion and so were propounded in common to every one that did first take or occupie whereunto also pertaines that blessing of God upon man-kind Gen. 1. 28. Fill the earth and subdue it and beare rule over every beast and over all foules of the Heaven and over all the beasts that creepe upon the Earth which is also repeated after the flood Be fruitfull increase and fill the Earth 14. Of the same condition also are now those Islands of the Sea and parts also of the continent which were never inhabited 15. Of the same right also are all those things which did once belong to somebody but afterward ceased to belong to any which are wont to be called things vacant or forsaken 16. But things that are lost are not to be accounted with these unlesse there have been due diligence used to find out the true owner for otherwise although they be not corporally detained from another yet in right with will and mind they are possessed 17. Hence those wares that to lighten the Ship are cast into the Sea or are by some Ship wrak brought to shore are not to be accounted for things vacant or forsaken 18. Unto this occupying is captivity referred which is an occupying caused by right of war justly undertaken 19. An inheritance is a succeeding into the goods of another by vertue of his just will Levit. 25. 45. 46. Num. 27. 8. 9. 10. 11. 20. A gift is a free bestowing of a good thing 1. King 10. 10. 13. 21. A reward is the recompencing of a worke done 22. A contract as it pertaines to this place is a communicating of a good thing upon an agreement binding to it the forme of which is I give that thou mayest give or I give that thou mayest doe or I doe that thou mayest doe or I doe that thou mayest give 23. Unto possession by contract is to be referred 1. Buying when a thing is had upon a certaine price 2. Letting when the use of a thing is granted for a certaine reward 3. Borrowing when a