Therefore it portaines to government, whence also it is most properly called not the covenant of man, but of God, who is the author, and chiefe Executor of it. For our obedience toward God, although in respect of readinesse of mind it ought to be the obedience of sons: yet in respect of that strict obligation to subjection, it is the obedience of servants. 11. 33. Language: english. Hence every person worketh of himselfe, as touching the causall power which he exerciseth. 33. 13 Feare the Lord thy God, and worship him, and sweare by his name. Search the Directory of Theology . 55. 9. 8. 4. 32. 2 Thess. That Faith therefore is properly called justifying, whereby we rely upon Christ for remission of sins and for salvation. 27. 1. 8. CHAPTER XXV. 3. 6. THe Subsistence of God is that one Essence, as it is with its personall properties. 13. 4. 4. © The Master's Seminary 2020 | Accredited by Since 1988 7. 5. This Gubernation includes intrinsecally, not only meanes convenient and fitting to the end, but also their certaine efficacy, or the attainment it selfe. Tim. For we have not civill communion or fellowship with the Devill: religious communion we cannot have, no not as some of old had with the good Angels, who are ministring spirits, for our good sent of God for that purpose. They say that Divinity is exercised about the inward affections of men; but Ethicks about the outward manners. Deut. 24. 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. p. 153. 3. It is called an evill because it is a privation of good. 8. 8. Ephes. ibidem. Hence that proposition is most true, what soever we are bound to believe (with a Divine Faith) is true. 26. 7. By Faith yee stand, whence obedience is called the obedience of faith. Upon whom the spirit of Iehova shall rest. 2. 1. Which is thus. 12. In respect of this intention the Law of God it selfe is said to be in the heart of a believer. 14. For although in the subject, that is in our hearts, the light and testimony of the holy Spirit stirring up Faith in us is necessary; yet in the object, which is to be received by Faith there is nothing at all required, either in respect of the things to be believed, or in respect of the cause and way of believing, which is not found in the Scripture. p. 264. 4. 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. Of these foure conditions of vertue, the first doth order and as it were constitute vertue: the second doth direct and free it from error: the third doth strengthen it against inconveniences: the fourth makes it pure, and defends it against all allurements which doe seduce it. Finally, he would that the same should be taught in the Churches, Tit. The generall state of the Church, as it doth prefesse a right manner of worshipping God, is rightly wont to be called the Christian Religion, because such a relation of a state or profession, ariseih from vertue and the act of Religion. For the gathering together of the Saints, for the edifying of the Body of Christ. Rev. 1. Mat. Kings 21. 2. 4. But the melody of singing is ordained for a certaine spirituall delight, whereby the mind is detained in the meditation of the thing that is sung. 51. 31. 2. 1. 9. 42. 1. All these vertues doe seeme to be prescribed, and explained together and almost by name. 5. God as he is in himselfe cannot be apprehended of any, but himselfe 1. 25. 18. to be observed, is of common and perpetuall right; for the violation of it was among those abominations, wherewith the Gentilesthemselves are said to have polluted the Land. 7. Mal. The soule is said improperly to have risen againe: but the body and humane nature properly. 7. To his praying is opposed that imprecation which tends to the hurt of our neighbour, which is called cursing. Of Sanctification. 5. THe parts of Christs humiliation are two: his Life, and Death. Yet the good works of the regenerate are not to be called sins, but defiled with sin. John 3. 28. 20. We carry about us flesh that lusteth against the spirit, Gal. For as the greatnesse of the injury growes from the dignity of the person offended, because there the worth of the offended person is hurt: so the worth of him that makes satisfaction doth grow from the dignity of him that makes Satisfaction, because here the yeelding of honour is looked unto, which depends upon the dignity of him that yeelds the honour. God and his enemies --5. 23. Secondly, prayer is either solitary, or with others. Eph. 13. 1. 6. 3. Acts 17. 6. That if Christ would make himselfe a sacrifice for sin, then he should see his seed, he should prolong his dayes, and the delight of the Lord should prosper by him. 2, 5. that your faith consist not in the wisdome of men. 5. 20. Acts 4. 8. 1. • Synods the grerater meeting. For in the observation of the Sabbath there is a common, and publike profession of that communion which is between God and us: as therefore all solemn profession is a signe of that thing whereof it is a profession, so also the Sabbath is in that common respect called a signe. 1 Cor. Whereas men are wont, by playing at Dice to be stirred up to swearings, cursings, and blasphemies, more then in other exercises, this commeth partly from the nature of the play it selfe: because the Lord being often reiterated and often failing expectation, they thinke that that power which they imagine doth governe the Lot, is against them. Hence it is called obedience: because it makes the will ready to commit the command of God to execution, being heard, and in some measure perceived. Rom. 29. Thus much of Religion: Iustice followes, which is contained in the Second Table. An Oath became necessary after the fall of man, because man by had lost both that credit which ought to be given to his simple testimony, and that also which he ought to have given to the testimony of others. Of ordinary Ministers, and their Office in Preaching. Service or bondage of Sinne, is that whereby a man is so captivated under Sin, that he hath no power to rise out of it. 7. 32. Because it may more easily be forgotten, seeing it belongs to positive right, then many other things which are more naturall. By honour and dishonour, by evill report and good report. 21. 11. Doth condemne the same abuse of an Oath, and not all swearing, whereby his repeating the words of Christ he doth manifestly shew, that those words of Christ sweare not at all, doe make one sentence with those that follow; neither by Heaven, &c. And so are to be understood as joyned together, not divided asunder. In us the things themselves are the example, platform or copy, and our knowledge is the Image: but in God the Divine knowledge is the coppy-platforme, and the things themselves the Image, or expresse likenesse of it. 1. 21. 34. Among others here are two voyces most to be blamed: the one which is heavy, slow, singing, drousie, in which not only the words in the same distinction, of a comma, are separated with a pause, but even the syllables in the same word, to the great hinderance of the understanding of things. 36. 12. 7. 16. 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