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
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
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
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
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
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
by reason sufficiently determined to good actions and so it hath need of its owne and internall disposition to worke aright 6. Because the other faculties may he compelled and by consequence one may whether he will or no lose vertue if it should have the proper and fixed seat in them 7. Because that praise is most properly due to the actions of the will and to the operations of the other faculties so far forth as they flow from and depend upon the will but that it is proper to vertue to be praise-worthy not onely the Philosophers teach but also the Apostle Philippians 4. 8. If there be any vertue if any prayse 8. Because neither the understanding can be the subject of vertue because intellectuall habits although they bee most perfect yet they doe not make a man good nor any sensitive appetite because true vertue is found in Angels and the soules being separated from bodies which are void of this appetite yet there are often in the sensitive faculties some dispositions which cause that the will commanding aright is more easily obeyed and in that respect they have a certaine resemblance of Vertue 8. Vertue is said to incline to God First that it may be distinguished from a vitious habit whereby men are inclined to evill Rev. 7. 17. 20. 23. 2. That it may be distinguished also from those perfections of the mind which indeed doe bring light whereby the will may direct it selfe as well doing but not incline it to doe right 9. Hence First true and solid vertues doe alwayes make him good in whom they are not that the very dispositions that doe inhere in us are the grace making us first accepted with God as the Schoolemen speake for that pertaines to Faith but because they are reciprocated with a good man and goodnesse is derived from them into our actions 10. Hence also none can use vertue amisse as being the principle of action when notwithstanding men may and are wont to abuse any habit of the mind 11. Therefore those vertues which are wont to be called intellectuall have not an exact respect of vertue 12. Moreover vertue is said to incline not onely to good but also to well doing because the manner of action doth chiefly flow from vertue 13. But as the rule of well-doing so also the rule of vertue is the revealed will of God which only hath the force of a certaine rule in those things which pertaiâ—… to the direction of life 14. That is a Lesbian rule of vertue which Aristotle puts to be the judgement of prudent men for there are never such wise men to whose judgement wee may alwayes stand neither if there were they could not bee alwayes knowne or consulted with by those who exercise themselves in Vertue 15. That which is said to be right reason if absolute rectitude be looked after it is not else-where to be sought for then where it is that is in the Scriptures neither doth it differ from the will of God revealed for the direction of our life Psal. 119. 66. Teach me the excellency of reason and knowledge for I believe thy precepts But if those imperfect notions concerning that which is honest and dishonest be understood which are found in the mind of man after the fall seeing they are imperfect and very obscure they cannot exactly informe vertue neither indeed doe they differ any thing from the written Law of God but in imperfection and obscurity only 16. Therefore there can be no other discipline of vertue then Divinity which delivers the whole Will of God revealed for the directing of our reason will and life 17. They that thinke otherwise doe bring no reasons which may move an understanding and sound man They say the end of Divinity is the good of grace but the end of Ethicks is a morall or civill good As if no morall or civill good were in any respect a good of grace and spirituall As if the proper good blessednesse or end of man were manifold or as if that should be a vertue of a man which doth not lead a man to his end and chiefe good They say that Divinity is exercised about the inward affections of men but Ethicks about the outward manners As if either Ethicks which they define a prudence to governe the will and appetite did not respect the inward affection or that Divinity did not teach as well outward as inward obedience They would have it that Ethickes are concluded in the bounds of this life but that Divinity extends to a future As if a blessed life were not one or that of one and the same life there were one rule as it is present and another as it is to come They say the subject of Ethickes is a man approved good and honest but the subject of Divinity is a godly and religious man when notwithstanding the Apostle doth expresly teach that Divinity instructs us to live not only piously and religiously but also temperatly and justly that is approvedly and honestly Tit. 2. 12. Ad to these that the most eager defenders of the contrary opinion doe acknowledge and contend that morall vertues are the image of God in man and so a degree of Theologicall vertue and that morall vertue compared to spirituall is as warmth to heat and the morning-light to the noone-light As therefore warmth and heat morning and noone-light are taught in the same act so also vertue morall and spirituall 18. Therefore that judgement and wish of that greatest master of arts Peter Ramus was no lesse pious then prudent If I should wish for that which I would obtaine I had rather that this learning of philosophy were delivered to children out of the Gospell by some Divine that is learned and of approved manners then out of Aristotle by a Philosopher A child will learne many impieties out of Aristotle which it is to be feared that he will forget too late That the beginning of blessednesse doth arise out of men that the end of blessednesse is bounded in man that all vertues are wholy contained in mans power that they are obtained by mans nature art and industry That though these workes are great and Divine yet that God is never used to them either as an aider or workeman that Divine providence is removed from this theatre of humane life of Divine Iustice that there is not a word spoken that mans blessednesse is placed in this fraile Life c. 19. But the same habit which is called vertue as it doth incline in his manner unto God is also called a gift as it is given of God and inspired by the holy Spirit and it is called grace as it is freely bestowed by the speciall favour of God upon us also in respect of the perfection which it hath together with the profit and sweetnesse which is perceived from is is it called fruit and in respect of the hope it brings of life eternall it is called blessednesse by some 20. They therefore doe weary
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
doth not only respect God and eternall blessednesse but in God and from God it respects all those things which faith apprehends in the promises of God although in their own nature they be temporall things Heb. 11. 1. 2 Cor. 1. 10. Although it doth ciefly respect eternall life whence also it is that Hope in Scripture is often by a metonymy of the adjunct put for salvation it selfe or life eternall hoped for Gal. 5. 5. Rom. 8. 24. Tit. 2. 13. And salvation also is sometime put for Hope of salvation by a metonymy of the subject Epb. 6. 17. Compared with 1. Thess. 5. 8. The helmet of Salvation for the helmer of the Hope of salvation Also usually this object is put as proper to Hope 1 Thess. 5. 8. Tit. 3. 7. The hope of eternall life Rom. 5. 2. The hope of glory 7. Those conditions which are wont to be required to the object of Hope as that it be good to come difficult probable â—…re all sound in the promises of GOD who promiseth alwayes the greatest good things which cannot bee had without his helpe but by vertue of the promise will come to passe not only probably but certainly 8. The act wherewith it is conversant about its object is called expectation because it is not of uncertaine or probable conjecture only as humane Hope but of most certaine expectation Rom. 3. 25. Phil. 1. 20. If we hope for what we see not we doe with patience expect it According to my earnest expectation and hope and every where in the old Testament where the word Mikueh which is wont to be turned Hope doth properly signifie expectation 9. This certainty is derived to Hope from Faith for Faith is the foundation of Hope neither is any thing hoped for which is not before believed by Faith Galatians 5. 5. For we through the spirit wait for the Hope of righteousnesse by Faith 10. For seeing Faith apprehends that which is promised and Hope expects that which is promised the whole difference between Faith and Hope is the respect of that which is present and that which is to come 11. Therefore that distinction of the Papists is empty and vaine who granting that the faithfull may be certaine of their salvation with certainty of hope yet doe deny that they can ever by ordinary meanes be made certaine of it with certainty of Faith when there is one and the same certainty altogether of Faith and Hope for which reason also it is that Hope in Scripture especially in the old Testament is often put for Faith 12. Therefore that expectation of good things to come which is in the Angells and the spirits of just men in Heaven doth not in that differ from our hope because one is certaine and the other incertaine but in these 1. That our hope is grounded upon Faith which beholds God in the promises as through a glasse and darkly 1 Cor. 13. 12. But their expectation is grounded upon open sight 2. In that our hope is with labour and contention but their expectation is without all difficulty 3. In that our hope is an imperfect expectation and their expectation is perfect 13. Therefore although Hope together with Faith is wont to be said to be abolished in the life to come yet this is not so to be understood as if they ceased to be in respect of their essence but only in respect of the measure and degree of imperfection 1 Cor. 13. 10. So that the imperfection only is properly to be abolished but Faith and hope it selfe are to be perfected in respect of their essence 14. Hence Christian confidence as it respects good to come is nothing else then Hope confirmed For it must necessarily be referred to some one of those theologicall vertues which are reckoned up by the Apostle 1 Cor. 13. 13. That is either to Faith or to Charity or to Hope But it can neither be referred to Faith because Faith apprehends a thing as now present which it maketh also to subsist Heb. 11. 1. Nor to Charity because Charity doth not respect good that is ours 1 Cor. 13. 5. Therefore to Hope 15. Hence the naturall fruit of Hope is Ioy and delight in God Heb. 3. 6. The hope whereof we rejoyce 1 Pet. 1. 3. 6. A lively hope wherein yee rejoyce Because it doth respect the greatest good things not only as possible and probable but also as certainly to come and so doth make the possession of them in a certaine manner to subsist whilest it doth assure us of that which at length shall in very deed subsist Ro. 8. 24. We are saveth by Hope 16. The manner of this act depends upon that respect of the object whereby it is said to be to come and promised So that in its formall reason it is not of those things which are seene Romans 8. 24. Hope if it be seene is not Hope for why doth a man hope for that which hee seeth 17. Hence the fruit and companion of Hope is patience towards God whereby we doe constantly clave to him in seeking and expecting blessednesse although we doe in this present life conflict with divers evills even without that consolation we doe desire Esay 8. 17. Waiting upon the Lord who hath hid his Face and looking for him Rom. 8. 25. But if we hope for that we doe not see we doe with patience expect it 2 Thess. 3. 5. That patient expectation 18. A fruit of this patience is silence whereby we rest in the will of God and doe represse all those carnall things whereby we are stirred up to make hast or to resist him Psal. 37. 7. Be silent to Iehovah and without ceasing waite on him 19. Hope is strengthened and increased by all those arguments whereby we are assured that the good hoped for pertaines to us Rom. 5. 4. Experience causeth Hope 20. Among these arguments the inwatd signes of Divine grace have the first place 1 Iohn 3. 14. 19. We know that we are translated from death to life because we love the brethren 21. Therefore although it is most false which the Papists say that our hope is grounded partly upon the grace of God partly our own merits it may bemoâ—… truly affirmed that hope is strengthened increased and stirred up by Faith repentance workes and a good conscience So that true and lively hope doth exist by those as it were antecedent arguments Heb. 10. 22. 23. 1 Pet. 3. 23. 22. The effect of hope is the confirmation of the soule as an anchor safe and firme Heb. 6. 19. Whereby we possesse our very soules Luc. 21. 19. 23. There followes alwayes from this confirmation of mind a study of holinesse 1 Iohn 3. 3. Whosoever hath this hope in him keepeth himselfe pure even as he is pure 24. There is opposed to hope by way of defect 1. A feare of the evill of punishment Psal. 27. 3. For as Hope is the expectation of good so this feare is an expectation of evill 25. But
is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9â—… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit
disposition toward the life of man doth infer some respect to another image of his which is found in other living Creatures and cruelty against them is wont to declare a certaine inhumane disposition or by little and little accustome to it therefore clemency and inclemency towards the brute Creatures doth pertaine also hitherto as a certaine appendix 5. Humanity is a vertue whereby we are inclined to preserve the life of our Neighbour and quietnesse thereof by lawfull meanes 6. But this is performed two wayes namely by supplying things helpfull and hindering things hurtfull 7. But seeing the life of man which ought to be preserved is twofold spirituall and corporall hence the duties of humanity are some spirituall and some corporall 8. The spirituall dutie is to doe all things according to our power which may further the edification of our Neighbour 9. Of this kind are prayer good example and admonition which are required of all 10. For although these immediatly in regard of their next end be generall duties of charity yet mediatly and in respect of the remote end they pertaine to the furtherance of the spirituall life of our Neighbour Iames 5. 20. 11. There is the like reason of ceasing from due offices pertaining to the salvation of our Neighbour of consenting with other in their sins and of offence given to them which are sins opposed to those duties for these doe alwayes hurt the spirituall life of our Neighbour Ezec. 3. 18. 13. 19. 33. 6. 8. Rom. 14. 15. 1. Cor. 8. 11. 12. But although as the soule is more noble then the body so the spirituall life is of greater price then the corporall and so those sins which doe make against the spirituall life of our Neighbour are greater an equall comparison being made then those which hurt the body yet they doe not so really pertaine to the hurting of our Neighbour because hurting and bodily death it selfe is wont to be brought on men by necessity of coaction but spirituall death cannot be brought upon one by another unlesse he be in some sort willing and doe consent so that is own action is the immediate cause of it 13. Also it is required of superiors that have power and authority that they study to further the salvation of inferiors by their authority 14. There be divers degrees of our duty toward the corporall life of our Neighbour that it may be kept quiet and safe 15. The first degree hereof is in those vertues which doe keepe us far from any hurting of our Neighbour 16. Of this kind are Meekenesse Patience Long-suffering and placablenesse or pardoning of wrong 17. Meekenesse is a vertue which doth moderate anger Prov. 17. 17. 1. Cor. 13. 4. Numb 12. 3. Now the man Moses was very meek above all men who were on the face of the Earth Gal. 5. 22. The fruits of the spirit restraining of anger goodnesse gentlenesse 18. Unto this is opposed slownesse and wrath 19. Slownesse is a want of Iust anger 1. Sam. 12. 13. 20. Wrath is an inordinate stirring up of anger Gen. 49. 7. Cursed be their anger because it was fierce and their wrath because it was cruell Eccles. 7. 10. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles 21. The degrees of wrath are provoking of the mind waxing hot and hatred 22. Patience is a vertue which moderates anger that is stirred up by grievous wrongs Luke 21. 19. Colossians 1. 11. 1. Thess. 5. 14. 23. Long-suffering is a continuance of patience although it have beene long provoked Proverbs 14. 29. 15. 18. 16. 32. 24. Placablenesse is a vertue whereby we doe easily forgive a wrong done to us Mat. 18. 21. 22. Luc. 17. 3. 4. 25. The second degree of this duty is in those vertues which doe cherish society of life as concord and benevolence which hath joyned with it curtesie affability and equanimity 26. Concord is a vertue whereby we doe easily agree with others in those things that are good Philippians 1. 27. 2. 2. 4. 2. 27. Benevolence is a vertue whereby we wish all things prosperous to others 1. Cor. 13. 4. Charity is kind 28. Unto these are opposed discord dissention and enmity c. Gal. 5. 20. 29. A third degree of this duty is in those endeavours whereby the life it selfe of our Neighbour is defended furthered and cherished 30. An indeavour to defend promote and cherish the life of our Neighbour doth containe all those duties whereby we may be conserving causes of the life of man Prov. 24. 10. 31. Unto these are opposed all those sins whereby the life of men is hurt as fiercenesse cruelty and the like Pro. 20. 10. 32. All these are contained under the name of Homicide 33. Homicide is the injust killing of a man 34. Now that killing and hurting also is unjust which is either not done by a just authority that is that that is publick or which is equall to publick or not upon a just cause or not in due order or upon an intention that is not just for those foure conditions ought alwayes to concurre to a just killing if one of them be wanting Homicide is committed 35. Also rash anger must be referred to Homicide so far forth as it tends to the hurting of the life of our Neighbour Mat. 5. 22. Whosoever is angry with his brother unadvisedly 36. But in those words it is given to understand that all anger is not condemned for that only is reproved which is rash that is which hath no just cause or observes no just measure Otherwise the force of anger as zeale of God is often commended Gen. 30. 2. Ex. 11. 8. 16. 20. 23. 19. Numb 16. 15. 31. 14. 2. Kings 13. 19. And hatred it selfe Psalme 139. 21. 22. 37. This is for the most part peculiarly belonging to the sixt precept that those things which are forbidden may sometime in another consideration be not amisse and sometime well and rightly done in obedience toward God 38. So he that killeth another upon meere chance to whom he gave no cause whilest he is about a lawfull worke when and where it is lawfull fit diligence being used doth not sin Deut. 19. 5. 39. Such also is the reason of a necessary defence so as desire of revenge be wanting For this is an unblameable defence granted to every one 40. Sometime also God is obeyed by killing Deut. 13. 9. Namely when it is done by authority and command from God 1. Sam. 15. 18. 19. 41. No man hath power from God by common Law to kill that man of set purpose whose innocency he knoweth of 42. Neither is there any power of man which can give sufficient authority to any subject to slay him whom he knowes to be innocent and not to deserve death 43. Therefore a war can never be just on both sides because there cannot be cause of death on both sides 44. Neither is it lawfull in any
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
by explication 37. Therefore in an asseveration there is not a second contestation comming to the former as there is in an oath but an illustration of one and the same thing 38. Neither is there any calling upon God in a mere asseveration which is essentiall to an oath 39. Yet an asseveration is not convenient but to the more grave testimonies for it is as it were a middle degree between a simple testimony and an oath 40. We must most of all abstaine from those asseveratioins our common speech which have some shew of an oath CHAPTER XXII Of Contentation 1. COntentation is a vertue whereby the mind doth rest in that portion that God hath given him 1. Tim. 6. 6. Heb. 13. 5. Phil. 4. 11. 2. This contentment is commanded in the tenth Commandement as appeares by the words themselves neither is it any way meet that this Commandement be referred to that inward and originall purity of righteousnesse which is the fountaine of all obedience for that is not generally commanded in any one Commandement but in all neither doth it more pertaine to the second table which is the condition of this precept then to the first 3. Yet because of all vertues which are contained in the second table there is none more internall or more intimate to primitive righteousnesse then contention and we are as it were lead by the hand from this to contemplate and seeke that therefore that purity is not unfitly by occasion of this precept handled here 4. Unto this contentation is joyned joy for the prosperity of our Neighbour as of our own Rom. 12. 15. 5. In that contentment and joy consists the top and perfection of all charity toward our Neighbour In which respect also contentment is in a certaine manner the perfection of godlinesse and a godly man 1. Tim 6. 6. For godlinesse is great gaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with contentment or producing the perfection of coâ—…tenment 6. Hence it is commanded in the last precept according to that order which proceeds from the more imperfect to the more perfect and from that which is more known to that which is lesse knowne 7. For this is a duty most perfect and most unknowne to us by nature that whatsoever we conceive or will it be joyned with the good of our Neighbours 8. Therefore although this of its own nature hath the first place among duties to our Neighbour as the foundation of all the rest yet because it is last in having a being in man corrupted therefore it is commanded in the last place 9. Unto Contentation is opposed concupiscence Heb. 13. 5. 10. But by concupiscence is not onderstood the power and faculty of lusting and desiring which is naturall nor the act or operation of that naturall faculty which is also naturall and lawfull neither the whole inclination of our nature which is corrupt which is not specially condemned in any one precept but in the whole Law nor all those chiefe actuall lusts which are inordinate a great part whereof is contrary to religion and condemned in the first table nor lastly all lusts which tend to the hurt of our Neighbour for those which have a deliberate consent and purpose of prosecuting joyned with them are condemned in the severall Commandements But that desire whereby the mind is first instigated and tickled with desire of the good things which are our Neighbours although it be not yet come into the mind to get them by unlawfull meanes 1. Kings 21. 2. Marc. 10. 19. 11. By reason of that affinity or neere consanguinity which those first motions of injustice have with originall corruption whence they doe arise they are wont by many to be as it were confounded with it But. 1. Originall sin is as it were an inbred habit perpetually dwelling in us having it selfe in respect of the existence alwayes in the same manner whilest we live here but these morions are transient actions proceeding from that habit 2. That sin dwelling in us is no more originall then a generall principle of all vitious actions but those acts which are condemned in this place are manifestly circumscribed as having respect only to our neighbour 12. The Apostle himselfe Rom. 7. doth plainly open this precept by a Synecdoche of the operations of sin for concupiscence Ver. 7. is the same with the affections of sinners Ver. 5. And with concupiscence effected by sin Ver. 8. And so must necessarily be distinguished from sin dwelling in him Ver. 7. 13. Neither is it any marvaile that the Pharisees of whom Paul was one did not acknowledge the first motions of concupiscence to be sins seeing the same is yet stiffly denied by their cosen germans the Papists 14. They that divide this last precept of concupiscence into two so as one is of coveting the house and the other of coveting the wife with that which followes in this matter 1. They are forsaken of all reason 2. They are constrained either to roote out altogether the second precept of the first Table or to turne it at least into a needlesse appendix of the first that they may seeme to retaine in some soâ—… the number of ten words or rather which is evident in many orâ—… 〈◊〉 obsâ—…ring the force of the second precept they may with some shew remove it from themselves and their superstitions they are constrained to teare in sunder this tenth precept 3. They cannot certainly designe which is the ninth and which is the tenth precept because in the repetition of the Law Deut. 5. 27. Coveting of the wife is put before the coveting of the house 4. They can declare no distinct injustice between these covetings whence also it comes to passe that they themselves in explaining the decalogue doe alwayes joyne or rather confound te ninth and tenth precept 5. The very words of the decalogue doe expressely note one precept when they forbid one act Thou shalt not cover and one common object whatsoever is thy Neighbours 15. There is referred to concupiscence as a cause the inordinate love of our selves which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 2. 16. This selfe-love is the foundation and originall in a sort of all sins not only against our neighbour but also against God himselfe 2. Tim. 3. 4. 17. This concupiscence is that which is distributed by Iohn into that which is of the flesh respecting those things which pertaine to food and lust and into that which is of the eyes respecting those things which pertaine to outward delight and profit and into that which is of the pride of life respecting those things which pertaine to the glory and pompe of this world 1. Iohn 2. 16. 18. Unto joy and well-pleasednesse in the prosperity of our Neighbour is opposed envy or an evill eye Mat. 20. 15. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rejoycing in the hurt of our Neighbour Psal. 17. 3. 4. Obad. 12. 19. In this last precept that perfection of Iustice is commanded which is in some sort explained throughout the whole 〈◊〉 â—…e as in the first precept of the 〈◊〉 â—…e all Religion is in a certaine manner commanded so that in the first precept of the first table iâ—… contained that first and great Commandement Thou shalt love God with all thy heart and the second table like to this thou shalt love thy Neighbour as thy selfe is contained in the last of the second Table 20. From this perfection which shines forth in any one of these precepts it is manifest that a perfect and accurate fullfilling of the Law is impossible even to the faithfull by that grace which is bestowed upon them in this life For seeing as it is well said the rule and measure of our obedience is in affirmatives Thou shalt love with all thy heart and in negatives Thou shalt not cover both of which is impossible in this life it doth necessarily follow that none can exactly satisfie the Law 21. In this life we know only in part 1. Cor. 13. 9. And therefore we act only in part we have received only the first fruits of the spirit Rom. 8. 23. And therefore we cannot exactly observe a Law altogether spirituall Rom. 7. 14. We carry about us flesh that lusteth against the spirit Gal. 5. 17. Therefore we cannot obey without concupiscence inclining and drawing another way Finally we are not perfect Phil. 3. Verse 12. We cannot therefore performe perfect obedience but we have alwayes need to have that petition in the heart and in the mouth Forgive us our debts 22. Yet it is truly and rightly said that the yoke of Christ is easy and his burden light Mat. 11. 30. And his Commandements are not grievous 1. Iohn 5. 3. Because the Law is there considered 1. As it is observed by the faithfull who delight in it Rom. 7. 22. Psal. 119. 14. 16. Not as it ought to be observed for that observation brings rest unto the soules of the faithfull Mat. 11. 29. Although imperfection cleaving to them is grievous and troublesome to them 2. In respect of the spirit not in respect of the flesh Matthew 26. 41. 3. Remission of sin of all imperfection which cleaves to our indeavours being joyned with it 4. In comparison of the Letter of the Law which killeth 5. A comparison also being had of the reward appointed by God to imperfect obedience begun in which sence even all afflictions are counted light 2. Cor. 4. 17. The easinesse therefore and lightnesse of the Law of God is not in the proportion of it to our strength but in the grace of our Lord Iesus Christ and the love of God together with the Communication of the Holy Spirit which is with all those that love the Law God Amen FINIS