Intelligence Science Sapience Art or Prudence were not hereto belonging for all these are in every accurate Discipline and especially in Divinity but because this discipline is not from Nature and humane invention as others are but from divine revelation and institution Isay 51. 4. Doctrine shall proceed from me Matth. 21. 25. From Heaven why did you not then believe him Iohn 9. 29. we know that God spake to Moses Gal. 1. 11. 12. The Gospell is not according to man for neither did I receive it from man neither was I taught it but by Revelation Iohn 6. 45. 3. The principles of other Arts being inbred in us may be polished and brought to perfection by sense observation experience and induction but the solid principles of Divinity how ever they may be brought to perfection by study and industry yet they are not in us from Nature Matth. 16. 17. flesh and blood hath not revealed this unto thee 4. But seeing every Art consists of rules whereby some Act of the Creature is directed and seeing life is the most noble of all acts it that is Divinity cannot properly be conversant about any other thing then about life 5. And seeing that that life of the Creature is most perfect which comes neerest to the living and life-giving God therefore the nature of Divinity life is to live to God 6. Men live to God when they live according to the will of God to the glory of God God inwardly working in them 1. Pet. 4. 2. 6. that he might live after the will of God according to God Gal. 2. 19. 20. That I may live to God Christ lives in me 2. Cor. 4. 10. that that life of Jesus might be manifest in our bodies Phil. 1. 20. Christ shall be magnified in my body whether by life or death 7. This life as touching its essence remaines one and the same from its beginning unto eternity Iohn 3. 36. 5. 24. He that believeth in the Sonne hath eternall life 1. Iohn 〈◊〉 15. Life eternall remaining in him 8. But although in this life there is contained as well to live happily as to live wel yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live well is more excellent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live happily and that which ought cheifly and finally to be respected is not blessednesse which respects our profit but goodnesse which is referred to Gods glory Therefore Divinity is better defined by that good life whereby we live to God then by a blessed life whereby we live to our selves as it is called of the Apostle by a Synecdoche The doctrine according to God lives 1. Tim. 6. 3. 9. Moreover seeing this life is a spirituall act of the whole man whereby he is caried on to enjoy God and to doe according to his will and it is manifest that those things are proper to the will it followes that the prime and proper subject of Divinity is the will Pro. 4. 23. From the heart commeth actions of life And 23. 26. Give me thy heart 10. But seeing this life and will is truly and properly our most perfect practise It is of it selfe manifest that Divinity is practicall and not a speculative discipline not onely in that common respect whereby other disciplines have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well doing for their end but it is practicall in a peculiar and speciall manner and above all other 11. Neither indeed is there any thing in Divinity which is not referred to the last end or to the meanes pertaining to that end all of which kind doe directly tend to Practise 12. This practise of life is so perfectly contained in Divinity that there is no precept universally true pertaining to living well contained in the disciplines of houshold government morality politicall government or making Lawes which doth not properly pertaine to Divinity 13. Divinity therefore is of all Arts the supreame most noble and the master-peece proceeding in a speciall manner from God treating of God and divine matters and tending and leading man to God in which respect it may be not unfitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a living to God or a working to God as well as a speaking of God CHAPTER II. Of the Distribution or parts of Divinity 1. THere are two parts of Divinity Faith and observance 2. Tim. 1. 13. Hold the expresse forme of wholesome words which thou hast heard of mee with faith and love 1. Tim. 1. 19. Having faith and a good conscience Psal. 37. 3. Trust in the Lord and doe good Of those parts did the Divinity of Paul consist Acts 24. 14 15 16. I believe all things that are written and have hope in God I exercise myselfe to have a conscience void of offence the same were the parts of Abrahams divinity Gen. 15. 6. 17. 1. Abraham believed Iehova walke before me continually and be perfect The same doth Christ require of his Disciples when besides faith he requires that they observe all things that he hath commanded Mat. 28. 20. The same doth Paul handle in the Epist. to the Rom. wherein t is manifest that the summe of Divinity is contained Finally he would that the same should be taught in the Churches Tit. 3. 8. these things I will that thou affirme that they that have believed God might be carefull to goe before in well doing 2. A property of this distribution which is required in a genuine distribution of every art is that it flouwes from the nature of the object For seeing the beginning and first act of spirituall life which is the proper object of Divinity is faith and the second act or operation flowing from that principle is observance it necessarily followes that those two are the genuine parts of Divinity neither is there any other to be sought for 3. In the old Testament fitly for that legall and servile estate Divinity seemes sometime to be divided into the feare of God and observing of his Commandements according to that Eccles. 12. 15. The summe of all is feare God and keepe his Commandements for this is the whole duty of man But by a metonymie faith is included on the former part as appeares out of Pro. 3. 5. 7. Trust in the Lord with all thine heart feare the Lord and depart from evill 4. These two parts in use indeed and exercise are alwayes joyned together yet in nature and precepts then are distinguished 5. They are also so distinguished in order of nature that faith holds the first place and spirituall obedience the latter for there can be no vitall actions brought forth unlesse a principle of life be first begotten within CHAPTER III. Of Faith 1. FAith is a resting of the heart on God as on the author of life and eternall salvation that is to say that by him we may be freed from all evill and obtaine all good Esa. 10. 20. Let him leane upon Iehova the holy one
justifying Faith 16. Neither is it to speake properly that speciall confidence whereby we doe apprehend remission of sins and justification it selfe for justifying Faith goeth before justification it selfe as the cause goeth before the effect but Faith apprehending justification doth necessarily presuppose and follow justification as an act followes the object about which it is exercised 17. That Faith therefore is properly called justifying whereby we rely upon Christ for remission of sins and for salvation For Christ is the adaequate object of Faith as Faith Iustifyeth Faith also doth no otherwise justifie then as it apprehends that righteousnesse by which we are justified but that righteousnesse is not in the truth of some sentence to which we yield assent but in Christ alone who is made sinne for us that wee might bee righteousnesse in him 2 Cor. 5. 21. 18. Hence are those Sermons so often repeated in the new Testament which doe shew that justification is to be fought for in Christ alone Iohn 1. 12. 3. 15. 16. 6. 40. 47. 14. 1. 54. Romans 4. 5. 3. 26. Acts 10. 43. 26. 18. Gal. 3. 26. 19. This justifying Faith of it own nature doth produce and so hath joyned with it a speciâ—…ll and certaine perswasion of the grace and mercy of God in Christ whence also justifying Faith is oftentimes not amisse described by the orthodox by this perswasion especially when they doe oppose that generall Faith to which the Papists ascribe all things but 1. This perswasion as touching the sence of it is not alwayes present For it may and often doth come to passe either through weakenesse of judgement or through divers tentations and troubles of mind that he who truly believeth and is by Faith justified before God yet for a time may thinke according to that which hee feeles that he neither believeth nor is reconciled to God 2. There be divers degrees of his perswasion so that neither all believers have altogether the same assurance of the grace and favour of God nor the same believers at all times which yet they cannot properly affirme of justifying Faith without a great deale of detriment of that consolation and peace which Christ hath left to believers 20. Iustification absolves from sin and death not immediatly by taking away the blame or staine or all the effects of sin but that oblation and guilt to undergoe eternall death Rom. 8. 1. 33. 34. There is no condemnation who shall lay any thing to their charge who shall condemne 21. Neither yet doth it so take away the guilt as that it takes away the desert of punishment from the sin which the sinne it selfe remayning can in no sort be taken away but it so takes away the guilt that it takes away the revenging pursuit of the desart of it or the deadly effects of it 22. This absolution from sins is called in a divers respect but in the same sence in holy Scriptures Remission Redemption and Reconciliation Eph. 1. 6. 7. For as the state of sin is considered as a bondage or certaine spirituall captivity in respect of the guilt so his justification is called Redemption but as the same state is considered as a subjection to doe punishment so it is called remission as also a passing by a blotting out a disburdening a taking away a casting away a removing a casting behind the back Rom. 4. 7. Col. 2. 13. Mich. 7. 18. Isay 43. 12. 38. 17. Psal. 32. 1 2. And as the same state is considered as a certaine enmity against God so justification is called a reconciliation Romans 5. 10. As also a certaine winking at sin Numb 23. 25. A covering of sin Ps. 32. 1 2. 23. But not only the sins of justified persons that are past are remitted but also in some sort those to come Numb 23. 25. He seeth no iniquity in Iacob nor perversnesse in Israel because justification hath left no place to condemnation Iohn 5. 24. He that believeth hath eternall life and shall not come into condemnation and it doth certainly and immediatly adjudge one to eternall life It also maketh all that remission which was in Christ obtained for us to be actually ours neither can sins past and present be altogether and fully remitted unlesse sins to come be in some sort remitted also 24. But there is this difference that sins past are remitted by a formall application by sins to come onely virtually sins past are remitted in themselves sins to come in the subject or person sinning 25. Yet those that are justified doe daily desire the forgivenesse of sins 1. Because the continuance of this grace is necessary to them 2. That the sence and manifestation of it may be more and more perceived as severall sinnes required 3. That the execution of that sentence which in justification is pronounced might bee matured and furthered 26. Besides the forgivenesse of sinnes there is required also imputation of righteousnesse Rom. 5. 18. Rev. 19. 8. Rom. 8. 3. Because there may be a totall absence of sin where notwithstanding there is not that righteousnesse which must come in place of justification 27. But this righteousnesse is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of originall righteousnesse made us subject to the guilt of condemnation CHAPTER XXVIII Of Adoption 1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake unto the dignity of Sons Iohn 1. 12. As many as receive him to them he gave power to be made the Sons of God to those that believe in his Name 2. It is called a gracious sentence of God because it doth manifest the gracious will of God toward men 1 Iohn 3. 1. See what love the Father hath shewed to us that we should be called the Sons of God 3. This sentence is pronounced with the same diversity of degrees as justification for it was first in Gods predestination Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons Afterward it was in Christ. Gal. 4. 4 5. God hath sent forth his Son that we might receive adoption Afterward it was in believers themselves The same Chapter Verse 6. And because yee are Sonnes GOD hath sent forth the Spirit of his Sonne into your hearts crying Abba Father 4. It is properly conversant about the faithfull that are called and justified Iohn 1. 12. For by adoption we are not made just which would necessarily follow if adoption were part of justification it selfe as some would have it neither is it a calling unto Christ but a certaine excellent dignity flowing from the application of him Romans 8. 17. Heires together with Christ 5. Yet calling and justification have the respect of a foundation to this relation of Adoption for the right of Adoption is obtained by Faith and
of Israel in Faith Psal. 37. 5. Rolle thy way upon Iehova and trust in him Ierem. 17. 7. Blessed is the man who trusteth in Iehova and whose confidence Iehova is 2. To believe commonly signifies an act of the understanding yeelding assent to testimony but because the will is wont to be moved thereupon and to stretch forth it selfe to embrace the good so allowed therefore Faith doth aptly enough set forth this act of the will also in which manner it is necessarily understood in this place For it is a receiving Iohn 1. 12. As many as received him who believe 3. Hence Faith is caried unto that good which by it is made ours is an act of election an act of the whole man which things doe in no wise agree to an act of the understanding Iohn 6. 35. He that commeth to me he that believeth in mee 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell yet there is no saving knowledge in any and which differs from that which is found in some that shall not be saved but what followes this act of the will and depends upon it Iohn 7. 17. 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony as it in Divine yet this testimony cannot be received without a pious affection of the will towards God Iohn 3. 33. He that receiveth his testimony hath sealed that God is true Rom. 4. 20. He was strengthened in Faith giving glory to God 6. Neither yet because it is grounded only upon a testimony is it the more uncertaine and doubtfull but more certaine in its own nature then any humane science because it is caried to its object under a formall respect of infallibility although by reason of the imperfection of the habit whence Faith flowes the assent of Faith in this or that subject oft-times appeares weaker then the assent of science 7. Now God is the object of Faith not as he is considered in himselfe but as we by him doe live well 1. Tim 4. 10. We hope in the living God who is the preserver of all men especially of those that believe 8. Christ as Redeemer is the mediate object of Faith but not the highest for we believe in God through Christ. Rom. 6. 11 to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward 1. Pet. 1. 21. Through him believing in God 9. The sentences in the Scriptures or promises doe containe and present an object of Faith and they are called the object of Faith by a Metonimy of the adjunctâ—… The good which is propounded to be obtained as it is such is the end and effect of Faith not properly the object it selfe But that upon whose power we rest in the obtaining of that good is the proper object of Faith 1. Cor. 1. 23. We preach Christ and 2. 2. I determined to know nothing among you but Iesus Christ 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith which looketh to the will of Cod and our own salvation we must not simply believe any man but God above Rom. 3. 4. Every man is a lyar 1. Cor. 2 5. that your faith consist not in the wisdome of men 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed whence is that solemne speech of the Prophets every where the Word of the Lord. Thus saith the Lord. 12. Hence the last resolution of Faith as it sets forth a thing to be believed is into the authority of God or Divine revelation 2. Pet. 1. 20 21. If ye first know this that no prophety of Scripture is of private interpretation c. Iohn 2. 29. We know that God spake to Moses As the last resolution of it as it notes the act of believing is into the operation and inward perswasion of the Holy Spirit 1. Cor. 12. 3. 11. That none can call Iesus Lord but by the Holy Spirit 13. This Faith whereby we believe not only a God or give credit to God but believe in God is true and proper confidence not as by this word is set forth a certaine and absolute perswasion of good to come but as it signifies chusing and apprehending of a sufficient and fit meanes and such wherein such a perswasion and expectation is founded In which sence men are said to put confidence in their wisdome power friends and riches Psa. 78. 2. They believed not in God nor trusted in his salvation 14. This is every where declared in those phrases of Scripture wherein the true nature of solid Faith is unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11. 15. Therefore to beleeve in God is in believing to cleave to God to leane on God to rest in God as in our all-sufficient life and salvation Deut. 30 20. by cleaving to him for he is thy life 16. Hence that generall assent which the Papists make to be Faith is not Faith because by their own consession it may be without any life Iames 2 17. 17. But that speciall assent whereby we resolve that God is our God in Christ is not the first act of Faith but an act flowing from Faith for there is no greater certainty of this truth in thee then in another nor a truer apprehension of it in thee then another before thou hast specially applied thy selfe to God by Faith Rom. 5. 1 2. Being justified by Faith we have peace toward God we glory in God 18. Seeing also that Faith is the first act of life whereby we live to God in Christ it must needs consist in union with God which an assent given to the truth concerning God can in no wise doe 19. Further also seeing he that is about to believe out of a sense of his misery and defect of any deliverance either in himselfe or in others must needs cast himselfe upon God in Christ as a sufficient and faithfull Saviour he cannot in any measure so cast himselfe by an assent of the understanding but by a consent of the will 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ Iohn 1. 50. is accounted for true Faith yet there is a speciall confidence alwayes included and so in all places where there is speech of saving faith either a confidence in the Messiah is presupposed and there is only declared a determination or application of it to the person of Christ or by that assent confidence is set forth as an effect by its cause Iohn 11. 25 26. He that believes in me shall live believest thou this He saith yea Lord I believe that thou art
that Christ that Son of God who should come into the world 21. But whereas confidence is said to be a fruit of Faith it is true of confidence as it respecteth God for that that is to come and it is a firme hope but as it respects God in Christ offering himselfe in present it is Faith it selfe Hence arise those titles which the Scripture gives to saving Faith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswasion boldnesse 2. Cor. 3 4. 5 6 7 8. Eph. 3 12. 1. Pct. 1. 13. 1. Iohn 5. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Romans 4. 21. Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Heb. 11. 1. 22. Now whereas true Faith is of some placed partly in the understanding and partly in the will that is not so accurately spoken because it is one single vertue and doth bring forth acts of the same kinde not partly of Science and partly of affections 1. Cor. 13 13. But that solid assent yeelded to the promises of the Gospel is called Faith and confidence partly because it begetteth Faith as it is a generall assent partly because it flowes from that confidence as it is a speciall and solid assent apprehending the actuall possession of grace already obtained For so it rests upon confidence of the heart as aâ—… meane or third argument by force whereof such a conclusion onely can be inferred E. G. He that beleeveth I am sure he shall be saved Experience also teacheth that that particular assurance of the understanding is wanting in some for a time who notwithstanding have true Faith lying hid in their hearts CHAPTER IIII. Of God and his Essence 1. IN the former dispute wee have treated of Faith now order requires that we treat of God who is the object of Faith which that it may bee somewhat more exactly done wee will first speake of the knowledge of God 2. God as he is in himselfe cannot be apprehended of any but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light whom never man saw nor can see 3. As he hath revealed himselfe unto us he is conceived as it were by the backe parts not by the Face Exod. 33. 23. Thou shalt see my back-parts but my Face cannot be seene and darkely not clearly that is after an humane manner and measure 1. Cor. 13. 12. Through a glasse darkely after a sort 4. Because those things that pertaine to God are necessarily explained after an humane manner hence is thâ—…t manner of speaking frequent in these matters which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Eâ—… figure that attributes those things to God which bee proper to men as in humane affections senses or members 5. Because also they are explained after our measure to mans capacity hence many things are spoken of God according to the way of our conceiving rather then from his Nature 6. We cannot know him otherwise so as yet to live neither have we need to know him otherwise that we may live well Exod. 33 19 20. 7. That which is revealed of God is sufficient for us that we may live well Deut. 29 29. Those things which are revealed to us and our children for ever that we may doe all the words of this Law 8. Now that which may be knowne of God his Sufficiency and his Efficiency Rom. 4. 21. Being fully perswaded that he who had promised was able to performe 9. These two are the Pillars of Faith the props of comfort the incitements of piety and the surest markes of true Religion prov'd by the place before Viz. Rom. 4. 11. 10. The sufficiency of God is that whereby he himselfe hath sufficient in himselfe for himselfe and for us hence also is he called Al-sufficient Gen. 17 1. 11. This sufficiency of God is the first ground or reason of our Faith why we beleeve in him viz. because he is able to give us life Rom. 4. 20. 12 The sufficiency of God is in his Essence and Subsistence 13. The Essence of God is that whereby he is a being absolutly first Isa. 44 6. I am the first and the last besides me there is no God Rev. 1. 8. 21. 6. 22 13. I am Alpha and Omega the beginning and end the first and the last 14. This Essence of God is declared in his Name Iehova Now because the Essence of God is such hence it followes 15. Frst that God is one and only one Deut. 6. 4. 1. Tim. 2 5. Ephes. 4 6. 1. Cor. 8 5 6. Marke 12. 32. Rom. 3. 29 30. 16. Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither from another nor of another nor by another nor for another 17. Thirdly finally hence it is that he is voyd of that power which is called passive hence he is unchangeable Psal. 102. 27 28. thou remainest thou art the same Rom. 1. 23. the glory of the Incorruptible God Iames 1. 17. With whom there is no variablenesse nor shadow of turning or changing 18. Now because this Essence cannot be sufficiently comprehended of us by one Act it is explicated of us as if it were manifold namely by many attributes 19. They are called attributes because they are rather said to be attributed to God then properly to be in him if they be taken as the words sound 20. These attributes in God are one most pure and simple act Hence the nature of the Divine attributes may be rightly explained by these propositions as so many Consectaries consequences or conclusions 21. First all the attributes of God are truly spoken of God as well in the abstract as in the concrete 22. Secondly those attributes which are in a sort common to God with the Creatures doe in their substance belong to God in the first place to the Creatures secondarily although the names are transferd from the Creatures to God and so doe first agree to the Creatures 23. Thirdly the Divine attributes doe admit no inward intention extention remission or imparity 24. Fourthly the Divine attributes are not contrary one to another but doe very well agree together 25. Fifthly all Divine attributes are as it were Divine perfections yet so as that all imperfection which accompanies such a property in the Creature is to be removed in this application of it to God and the perfection thereof is to be conceived with greatest eminency 26. Sixthly Divine attributes are in God not only virtually and by way of eminency but also formally although not in that manner that qualities are in the Creatures 27. Seventhly they are in God as in a second Essence because they are not of the formall reason of the Divine Essence for we conceive God to be before we can conceive him to be just and good 28. Eightly they are distinguished from the Essence and among themselves not only in reason as they say reasoning but also reason reasoned so that the foundation of the distinction is in God himselfe 29. Ninthly those attributes which in their formall respect include
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
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
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
ancients 35. The Episcopall ordination of a Minister without title that is without a Church to which and in which he should be ordained is as rediculous as if any should be fained to be a husband without a wife 36. A Minister so called to some one Church can neither forsake it at his own will or be cast out from it without just cause neither can another undertake the like care of the Church or neglect that which he hath undertaken by voluntary non-residency without sacrilegious breaking of his covenant 37. Ordinary Ministers are either Pastors and Teachers or ruling Elders to whom are joyned those that take care of the poore that is Deacons Diaconesses or Widowes 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church namely that they may be chiefly instructed in the knowledge of the truth by Teachers stirred up chiefly to the practise of piety by Pastors preserved in that course of life and called back to repentance for sins by them and the Rulers and be helped against poverty by Deacons CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament the Sacraments of the same doe follow for they are for number few to be obtained and observed easy and in their signification must perspicuous 2. They were sanctified and instituted by Christ himselfe for although the one Sacrament was first used by Iohn Baptist yet in that very thing he was the forerunner of Christ that he might shew what Christ himselfe afterward would allow and institute neither had it the respect of an ordinary institution by the Ministery of Iohn but by the institution of Christ himselfe 3. These Sacraments are Baptisme and the Supper of the Lord for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles neither can there other be appointed by men in the Church 4. In respect of Gods Institution there lieth greatest necessity upon the faithfull to use these Sacraments diligently and religiously yet they are not so absolutely necessary to salvation that the absence or meere privation of them doth bring a privation of this institution neither ought they in that respect to be celebrated either of those that are not lawfull Ministers or out of a Church assembly 5. Baptisme is the Sacrament of Initiation or Regeneration 6. For although it doth seale the whole covenant of grace together to the faithfull yet by a speciall approbation it doth represent and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus and Verse 5. Being planted together with him And 1 Cor. 12. 13. We are baptised into one body 7. But because upon our first ingrafting into Christ by Faith there doth immediatly follow a relation of our Iustification and Adoption therefore Baptisme as the Sacrament of the ingrafting itselfe is unto remission of sins Marc. 1. 3. And it is also a representation of adoption whilst that by it wee are confecrated to the Father Sonne and holy Spirit and their names are called upon the baptised 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred unto all the faithfull therefore Baptisme also is the seale of our sanctification Tit. 3. 5. He hath saved us by the laver of regeneration and the renuing of the holy Spirit Rom. 6. 4. 5 6. 9. And because Glorification cannot be separated from true holinesse therefore it is withall the seal also of eternall glory Tit. 3. 7. That we might be made heires according to the hope of eternall life Romans 6. 8. If we be dead with Christ wee believe that wee shall also live together with him 10. But because those benefits are sealed according to the measure of initiation in Baptisme hence First Baptisme is but once to be administred because there is but one beginning of spirituall life by regeneration as there is but one beginning of naturall life by generation 11. Hence also Secondly Baptisme ought to be administred to all those to whom the covenant of grace pertaines because it is the first sealing of the covenant it selfe now first begun 12. But that the infants of the faithfull are not to be forbidden this Sacrament it appeareth 1. Because if they be partakers of any grace it is by vertue of the covenant of grace and so both the covenant and the first seale of the covenant also doth pertaine to them 2. In that the covenant in which the faithfull are now contained is the same with that covenant which was made with Abraham Rom. 4. 11. Gal. 3. 7 8 9. But that did expressely extend unto Infants 3. This covenant which is now administred to the faithfull doth bring more large and full consolation to them then of old it could before the comming of Christ. But if it should pertaine onely to them and not to their Infants then the grace of God and their consolation should be more narrow and contracted after Christ is exhibited then before it was 4. Because baptisme succeeded in the place of circumcision Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe 5. Because in the very beginning of regeneration whereof baptisme is a seale man is meerely passive whence also there is no outward action required of a man either to be circumcised or baptised as in other Sacraments but only a passive receiving therefore Infants are as capable of this Sacrament in respect of the chiefe use of it as these of age are 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham who was the Father of the faithfull therefore the want of those acts ought no more to hinder baptisme from Infants now then it did forbid circumcision then 14. The signe in this Sacrament is water not simply but as it purgeth the uncleane either by dipping or sprinkling 15. But therefore water was chosen because there is nothing in use that doth more fitly represent that spiritual washing which is performed by the blood or dead of Christ neither is the sprinkling or application of the blood of Christ so fitly expressed by any thing seeing that now since the death of Christ there ought to be no use of naturall blood in holy things 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone 18. Hence also the supper is onely to be administred to those who are visibly capable of norishment and growth in the Church and so not to Infants but onely to those of age 19. But because most full and perfect nourishment is sealed in Christ therefore here is used not some one and simple signe of nourishing but of a double kind as the nourishment of the body doth require namely Bread and Wine 20. They therefore who take away
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