Creatures onely are the object of Predestination 2. In respect of the End Providence directs all things as well to natural as supernatural ends but Predestination onely directs reasonable Creatures to their supernatural ends The Lord hath not onely decreed in general that he will save some which believe and condemn those which continue in infidelity but he hath determined whom and how many he will bring to holinesse and life eternal for the praise of his Grace and how many he will leave to themselves and punish for sin for the praise of his Justice The ancient Fathers call that Verse Rom. 8. 30. the golden chain of our salvation The parts of Predestination are two Election and Reprobation This Doctrine of Election is profitable to be taught in the Church of God for it sets forth the profound depth of the Lords love the glory and riches of his grace and mercy ascribing the whole praise of our Vocation Justification Adoption and Glorification to the Mercy of God it holds forth the wonderful Wisdom of God Rom. 11. 33. It sets out his Power and Soveraignty Rom. 9. 20. The word Election signifieth 1. The chusing or taking of one into some office 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale Psal. 78. 70. or Church Iohn 6. 70. 2. The making choise of a Nation to be Gods peculiar people upon whom passing by others he will bestow his Laws Ordinances and singular pledges of his love Dâ—ut 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25. 3. It is put for the Elect themselves as Rom. 11. 7. 4. It notes Electionem salutem the eternal Decree of God separating some men to holinesse and glory for the praise of his rich grace Ephes. 1. 4. 11. 2 Tim. 1. 9. 1 Tit. 1. 2. Particularis completa electio neminem spectat nisi morientem say the Arminians 5. It is taken for the execution of Gods eternal Decree or the separation of certain men in time by effectual vocation Luke 18. 7. Col. 2. 12. Apoc. 17. 14. Election is the Decree of Gods good pleasure according to Counsel whereby he hath from eternity chosen and determined with himself to call some men to faith in Christ to justifie adopt sanctifie and give them eternal life for the praise of his incomprehensible grace and rich mercy Or it is an action of God ordaining some men out of his meer good will and pleasure to eternal life which is to be had by faith in Christ for the manifestation of his grace and mercy Or it is an unchangeable Decree of God whereby he hath out of his own Free-will in Christ appointed some Angels and men to holinesse and happinesse for the praise of the glory of his Grace 1. A Decree of God in Christ Ephes. 1. 4. and 3. 11. Christ is first elected as the Head we as the Members 2. Of certain Angels and men they are called elect Angels Iacob have I loved Moses his name was written in the book of Life Rev. 13. 20. and 8. 17. It is unchangeable Zach. 6. 1 2 4. It is to the Means as well as the End Ephes. 1. 4. 1 Pet. 1. 1 2. a Decree founded on Gods free-will Ephes. 1. 11. 1. The general nature of it it is an action of God ordaining 2. The impulsive Cause of his meer good will Ephes. 1. 6. Rom. 9. 16 18. There can be no other reason given when men have wearied themselves out in disputes but onely Gods will Even so Father because it pleaseth thee Matth. 11. God will have mercy on whom he will have mercy Gods meer free will makes us differ in naturals thou art a man and not a Toad how much rather must it make us differ in supernaturals To flie to a scientia media or a congrua motio divina or to the preparation and use of Free-will is to wander and to say any thing in man makes a difference 3. The Object of Election whether man absolutely considered or respectively as good by Creation miserable by sin Some make homo condendus man to be made the object of Election some man made but not fallen some man made and fallen But these opinions may be reconciled for those who hold homo Condendus or massa pura to be the object do extend Election further then the latter do even to comprehend in it a decree to make man and to permit him to fall but as for that actual Election and Separation Austin Calvin Beza Rivet hold it to be from the corrupted Masse and so doth B. Carleton and others of which opinion these reasons may be given 1. We are chosen that we might be holy and unblameable this supposeth that we were considered in Election as sinners Ezek. 16. 6. 9. Election is of God that sheweth mercy and we are called vessels of mercy mercy presupposeth misery 2. We are elected in Christ as our head and he is a Mediator and Saviour which presupposeth sin he came to save sinners Mat. 20. 16. the means of salvation are given to few few are holy the effect of Election Matth. 7. 13. 3. Man simply considered is the object of Predestination in respect of the preordination of the end but man corrupted if we respect the ordination of the means which tend to that end or man absolutely in respect of the supreme or last end not in respect of this or that subordinate end 4. The end of Election is two-fold 1. near and immediate eternal life 2. farther off and ultimate the glory of his Name Ephes. 1. 3 4 5 6. 5. The means to bring about these ends Christs merits apprehended by faith Consider also the adjuncts of this Decree the eternity immutability and certainty of it There is a certain and determinate number of the Elect which cannot be diminished or augmented Christ prayed to his Father that the Faith of his Elect might not faile Iohn 17. 16 20. It is impossible they should be deceived Mat. 24. 24. The Papists think that the certainty of immutable Election begets in a man carnal security and prophannesse but Peter thinks far otherwise 2 Peter 1. 10. God was not moved by any thing outwardly to choose us to eternal life but it was onely the meer will of God Some of the Papists say God did choose man to eternal life upon the foresight of his good works and his perseverance in them The Lutherans say for faith foreseen not because of any dignity in faith but for Christ apprehended by it Object If God should not predestinate for some thing in us he is an accepter of persons for all were alike Iudas was no more opposite then Peter why then should one be elected and not another Ans. 1. This makes the Doctrine of Election such a depth that God loveth Iacob and hateth Esau in the Angels some are elected and some fallen 2. To accept of persons is then when we prefer one
Original righteousnesse carentia justitiae originalis debitae inâ—ssâ— The Papists make Adam fallen to be the man in the Gospel that was wounded as he was going to Iericho by theeves and lay half dead The scope of that parable is to teach who is to be accounted our neighbour Our nature is not only void of Gods image Romans 3. 12. but fertill of all evil Genesis 6. Psalm 14. 53. Acts 13. 10. Ephesians 4. 19. It is hard to determine what kinde of positiveness can be in sinne There are two kindes of privations 1. Simple which doth meerly deprive as darkness doth light 2. Compound which besides the meer privation includes the contrary form privatio male disponens as sickness besides the meer privation of health includes the humours abounding Health is affectus corporis ad actum benè agendum disease is the contrary We call it positive because the Scripture describes it by habitual deprivation Ier. 17. 9. When we say such an one is a drunkard it is not only a meer privation of sobriety but a readiness to that sin because of the inhesion of it and to denote the efficacy of it Original sin is an affection ad actum malè agendum It is both a privation of the habit of original righteousnesse and also an evil disposition and proneness to all manner of sinne infecting all the parts and faculties of the soul. B. Down of Justificat l. 7. c. 7. Vide Hoornbeeck Anti Socin l. 3. c. 3. Sect. 1. It is 1. An internal uncleanness Titus 1. 15. It is called concupiscence which is the act of the will 2. An abiding uncleanness it never ceaseth so long as a man liveth to provoke him to sin Rom. 7. 21. Actual sins are but transient acts an affront to Gods commands Original sin is a rooted contrariety to his nature 3. An abounding uncleanness Psal. 14. Rom. 3. It defiles all men and all of men In the first Covenant Adam was made a root of all mankinde therefore all sinned and died in him being all in his loins Heb. 7. 9. Hence all that descend from him are children of wrath Ephes. 2. 3. Sin came upon all by Adam two waies 1. By imputation The Lord in justice imputing the guilt of the first sin to all his posterity Rom. 5. 12 14 19. 1 Cor. 15. 22. see 45 47. verses 2. By propagation The lump and root of all mankinde being corrupted so are the branches Gen. 5. 3. Iob 14. 14. Rom 11. 16. They are dead in sins Matth. 8. 22. Luke 15. 24. Ephes. 2. 1. 1 Tim. 5. 6. under the power of sin naturally under the guilt of sin legally Rom. 5. 15 18. Therefore regeneration is called a creation and resurrection Rom. 6. 5. Iohn 3. 35. Ephes. 1. 19 20. 1. All the faculties of the soul are dead the minde blind Zach. 11. ult 1 Cor. 2. 14. Ephes. 4. 17. and vain in its apprehensions resolutions thoughts Ier. 4. 14. 2. Reasonings The will most desperately shut against Christ and duty Matth. 15. 29. 23. 37. Luke 19. 14. Iohn 8. 44. violently evil Isa. 57. 17. The memory retains toys and lets go solid things The affections are not carried to their right objects we love sin are angry with those that reprove us or not in a right measure we over-love over-joy Col. 3. 5. they are contrary one to another and inconstant The conscience is not active in accusing or excusing Titus 1. 15. 1 Tim. 1. 19. 4. 2. Ephes. 4. 19. 2. They are dead in respect of spiritual duties 1 Thes. 1. 13. Heb. 1. the Sabbath is a burden 3. In their profession Rev. 3. 1. Iude 12. 4. In their whole conversation 4. An active powerfull uncleanness Rom. 7. 23. It is peccatum actuosum though not actuale it acts continually Gen. 6. 5. Sinfull acts and habits both flow from the pravity of our nature 5. A diffusive or infectious uncleanness like a leprosie or plague Psal. 106. 36. it makes all bad that we meddle with to the defiled all things are defiled It may well be called the sinning sin not only because it is the punishment of sin and the cause of sin but because it self is sin as Austin Next unto the sin against the holy Ghost and contempt of the Gospel original sin is the greatest sin Mr Shepheard All the sins of our lives are but original sin exercised and multiplied The will of man is more wilfull then the understanding blinde See Mr Fenners Epist. Ded. to his Hidden Manna or Mystery of saving grace The seat or subject of this sin is the whole man Some say only the passions that we have â—ound reason and and free will every faculty of the soul and member of the body is corrupted but principally the soul Eph. 4. 18 19 23 24. Rom. 12. 1 2. 1 Thes. 5. 23. and in it the understanding will and affections Ephes. 4. 18. The will is primarium peccati subjectum Rom. 7. 14. The Manichees and Illyricus a Lutheran make original corruption to be the essence and substance of a man those places of Scripture where it is called the old man a body of death and the flesh give no warrant for it but the Scripture useth them 1. To shew how near it is to us and inseparable even as our hands and feet and that we have it from our birth 2. To teach us that in all repentance and so in the graces of sanctification the greatest matter lieth within The Pelagians out of hatred to this opinion ran too farre into another extream holding that as man was born sine virtute so also sine vitio and they say That original sin is derived not by propagation but imitation and example We are by nature not imitation the children of wrath Pagans and Heathens never heard of Adam and many sins are commitred that Adam never did and they imitate not him the first drunkard and adulterer had no example The Ancient Fathers against the Pelagians and the Orthodox against the Arminians hold That original sin is propagated from Adam to all his posterity 1. God chargeth this on all the sons of men Ezek. 6. beg Isa. 48. 4. compared with 8. therefore it comes to them by natural inclination 2. The Saints who have studied their own spirits have confest this to be in them Psal. 51. 5. Rom. 7. 18. 3. Adam in his fallen condition must communicate such a nature as he had viz. defiled Iob 14. 4. Adam infected nature and after nature infected the person The continual actings of the depravedness of our nature in our conversation Psal. 58. 3. and the misery that lay on all men by nature even infants prove this Rom. 5. 12. and the necessity of regeneration Iohn 3. 5. The faculties of the soul only not the substance thereof are corrupted otherwise the soul could not be immortall neither could Christ take our nature upon him The substance of man abstractedly considered is Gods creature since
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iâ—â— 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
pardon Nullum peccatum est veniale dum placet sicut nullum mortale si verè displicet August Ambrosius saith All mortal sins are made venial by repentance Object Mat. 5. 22. There are two punishments lesse then hell fire Therefore all sins are not mortal Answ. That which our Saviour speaketh here of three several punishments is spoken by allusion to the proceeding in the Civil Courts in Iudaea and all that can be gathered from thence is but this That as there are differences of sins so there shall be of punishments hereafter 2. Maldonate the Jesuite ingeniously confesseth that by councel and judgement the eternal death of the soul is understood yet with this difference that a lesse degree of torment in hell is understood by the word Judgement then Councel and a lesse by Councel then by hell fire Object Mat. 5. 26. 7. 5. Luke 6. 41. 1 Cor. 3. 12. Some sins there are compared to very light things as hay stubble a mote a farthing Answ. 1. Some sins in comparison of others may be said to be light as a mote is little to a beam a farthing to a pound yet no sinne committed against God may be simply termed light or little Zech. 1. 5. being committed against an infinite God and having cost an infinite price 2. A mote if it be not taken out of the eye hindereth the sight so the least sinne hindereth grace and is sufficient to damn the soul. 3. Christ by the farthing Matth. 5. understands the last paiment of debt not sinne and the Apostle light and vain Doctrine by hay and stubble Purgatory is to cleanse men from their lesser sins but precious Doctrines or good works are there tried by fire Object James 1. 15. Sin When it is perfected brings forth death therefore not every sin not sin in every degree Answ. The Apostle there sets forth the method and order how sin comes to the height the word he useth for sin is of the feminine gender speaking of the conception and production of sin he saith Sin when it is finisht brings forth death actually the least sin merits death or the Apostle shews when death appears to us most not in its conception and production but when it is finisht Object Mat. 12. 36. He saith not we shall be condemned for every idle word but only that we shall be called to answer for it Answ. The same phrase is used concerning all kinde of sins yea those that are greatest and most grievous Object There is a mortal sin 1 Iohn 5. 16. therefore a venial sin Answ. He speaks of a mortal sinne not by nature or by merit but by event the event of which shall certainly be death and the person out of all hope of pardon Vide Bezam Of all words sin hath no diminutive not in any tongue known to us commonly only the Spaniard hath his Peccadillo a petty sin Dr Clark Sinnes considered in reference to the object are all great so Peccata sunt aequalia 2. The least sin that ever was committed had in it the whole nature of sin it is tam peccatum as truly sin as the greatest CHAP. VIII Of the Cause of Sinne. SIn properly is nothing formally subsisting or existing for then God should be the author of it but it is an ataxy or absence of goodnesse and uprightnesse in the thing that subsisteth Psal. 5. 4. 1 Iohn 2. 16. 1 Iohn 1. 5. Hab. 1. 13. Iob 34. 10. The Church of Rome slanders the Protestants and saith that they maintain God to be the cause of sin but we hold that the Devil and mans corrupt will are the cause of it Sin in man at first came from Satan Iohn 3. 8. 8. 44. Iohn 6. 17. Matth. 16. 23. the cause of sinne now man is fallen is from our selves Matth. 15. 19. God hath no hand in the acting and approving of sinne Rom. 3. 5. 9. 14. He is of purer eyes then to behold iniquity with approbation He is the wise permitter powerful disposer and eternal avenger of it God cannot sin or cause others to sin 1. Because his will is most holy and pure and the rule of perfection Isa. 6. He is holy in his Nature Actions he hath so confirmed his Angels in holinesse that they cannot sin 2. To sinne is to turn away from the chiefest and last end therefore he cannot sinne 3. God threatens sinners in his word and punisheth them therefore he allows it not 4. All deservedly hate the Manichees Marcionites and Libertines who would make that sacred and dreadful Majesty the cause of their detestable enormities therefore Bellarmine doth wickedly in imputing to Protestant Divines that which they detest with the greatest loathing That is a great Question in Divinity An Deus author peccati ex reformatorum placitis statuatur Four several kinds of power though not in yet over sinne may be ascribed to God a permissive desertive restrictive and disposing power First A permissive power else it could not be he may permit what he is not bound to hinder Secondly A desertive power it would not be if he withdrew not his grace sinne needs no efficient cause no more then darknesse Causa deficiens in moralibus efficiens Thirdly A restraining power there may be an act of restraining grace on the Devil Fourthly A disposing power whereby he disposeth and ordereth sinne to some excellent and good end his glory When God doth dispose or order the sin of any man 1. He doth not infuse this evil but use it 2. He useth it not as an evil or sin but as an instrument 3. He would not use it to such an end but that he is able to raise more good by it and to counterpoise all the evil in the action 4. God did not infuse malice into Iosephs brethren but made use of it rather to a sale then a murder he sent him before to save much people alive Gen. 45. 8. In the beginning of sin Gods will is exercised First By way of inhibition in giving a Law against it Secondly By way of permission leaying a lawlesse man to a lawlesse way In the progresse of sin God either hinders or over-rules it in the end he either punisheth or pardoneth it And all this without sin or the least blemish of sin For in the beginning of sin he sheweth his Wisdome In the progresse he sheweth his Power In the end he maketh manifest both his Justice and his Mercy Mr Wischart on the Lords Prayer Petit. 3. Those places Acts 2. 23. 2 Sam. 1. 43. besides a permission do expresse an active providence he is said to harden and deceive Gods permission is not otiosa but efficax permissio 1. God permits sin 2. Cooperates to the act as natural 3. Decreed it 4. As a just Judge he denieth grace 5. As the supream Judge he useth all these as instruments of his glory Papists and Arminians allow God no other power about sin but what is
full of doubts fears and horrours and make him grow worse and worse 3. With due care and diligent observing of our selves a godly man may much prevail to keep himself innocent from great transgressions and unspotted of the world Secondly The Saints can and will keep themselves from sin Reasons 1. Because they have received the divine nature by which they shun the pollutions that are in the world through lust by which they are made sensible of the evil of sin and framed to a loathing and hatred of sin every true Christian hath the spirit which will make him lust against the flesh The wisdom of the world is to keep themselves from misery the wisdom of Saints is to keep themselves from that which is the cause of all misery and the worst of all misery from iniquity The godly will not only be carefull to abstain from evil acts but to subdue their lusts to crucifie sin in the thoughts and desires Rom. 7 8 9. 1. The chief dominion of sin is in the heart there is the evil treasure the root 2. This is contrary to the chief part of the law the letter of the law is against the acting of sin the spirit of it is against lusting 3. This is the strongest part of sin and hardliest subdued 2 Cor. 10. 5. The way to keep our selves from sin 1. Often and earnestly call upon God to keep you by his Spirit of wisdom and strength for you are not able to keep your selves 2. Often renew and settle in your own hearts a resolution of not sinning and that upon spiritual grounds and considerations taken out of Gods word 1 Pet. 4. 11. David saith I hid thy word in my heart that I might not sin against thee This hiding the word is a calling to minde and serious pondering the commandments threats promises exhortations examples and reasons of Gods word against sin in the generall and against such and such sins in particular and pressing them upon our selves till they have wrought in us a setled and determinate resolution I will not sin I will not do this and this evil 3. It is requisite to observe and oppose the first rising of sin in the motions and desires thereof in the thoughts of it with a sigh groan ejaculation calling to minde some text of Scripture against it and stirring some detestation of it and calling upon our selves to keep our former resolutions against it The conception of sin is by the stirring and moving of ill desires within 4. Shun the occasions of evil Gen. 39. 10. Prov. 11. 14. all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us Solomon saith Look not on the wine when it is red Prov. 23. 31. Secondly Our care of avoiding sin must shew it self specially against our own sins Ezek. 18. Cast away all your transgressions by which you have transgressed Psal. 18. 23. Reasons 1. Where the danger is greater the care of preventing must be most used Every man is soonest and most easily overtaken with these sins 2. What will be a greatest proof of his truth and sincerity and so the surest foundation of his comfort that should he be most carefull to practise this will make it appear that he strives against sin because it is sin when he striveth against those evils that are most pleasing to him 3. What will most further him in the works of sanctification and amendment of life that ought he most diligently to indeavour now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself kill that sin and the rest will be more easily killed 4. There we should bestow most pains in which if we do not use care we lose our labour in other things Means were prescribed before to be used against sin in generall you must apply these in particular against your particular sins Pray often against these meditate and resolve most against these observe and resist most the first rising of these shun the occasions of these first A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time CHAP. XIV Of the cause of forbearing Sin of abhorring it and of small Sins THe main cause of our forbearing any sin should be the sinfulnesse of it that is because it is repugnant to Gods will and offensive to him Isa. 59. 2. So Ioseph How shall I do this great evil and sin against God Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed and he might have done with so much safety and assurance even this It was a sin against God Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10. Reasons 1. This is the very proper cause of all the other evil effects of sin and herein doth the very evilnesse and vilenesse of it consist The foul nature of sin stands in this that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject 2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty then if we forbear it on this ground and further then it ariseth from this ground it is nought worth to our comfort nor shall bring us any everlasting reward Ezra 9. 14. Eadem velle nolle ea demum firma est amicitia 3. Unlesse this thought make us flye from sin we shall never forbear it constantly nor universally because no other motive will still and every where hold We must not only avoid sin but abhorre it Psal. 97. 10. Isa. 30. 22. Rom. 12. 9. David saith I hate vain thoughts Paul mentioning divers evils saith God forbid The wicked and much more wickednesse is an abomination to the just 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination 't is so to God it should be so to men Reasons 1. Because our affections must be conformable to God's Prov. 6. 16. He hateth nothing simply but sin and sinners for sins sake 2. Sin in it self is most hatefull because most hurtfull to man and injurious to God The ground of hatred of any thing is the contrariety of it to our welfare as we hate wilde fierce and raging beasts for their mischievousnesse a toad and serpents for their poisonousnesse which is a strong enemy to life and health so we hate thieves and murderers Sin is the most mischievous and harmfull thing in the world Our hatred against sin must have these properties 1. It must be universall we must hate all sins Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins gainfull and profitable sins as well as others Hatred is of the whole kinde See Iob 34. 32. 2.
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
cannot make a creature of infinite Perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine Power is so farre exercised on the object as the passive Power of the object extends it self but Infinite Perfection imports a pure Act. Thirdly In respect of Duration which is perpetual as his Essence is therefore this force and power of God is deservedly stiled Omnipotency Iob 42. 2. Gods Power is not only Potentia or Multipotentia but omnipotentia for degree infinite Shall any matter be hard for the Lord The Scripture confirms the Omnipotency of God 1. Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psal. 89. 13. Gibbor Powerful Deut. 10. 17. 2. Effectively when it witnesseth that God can do all things Mat. 3. 9. 19. 16. Mark 14. 36. Luk. 18. 26. Eph 3. 20. Hitherto belong all the works of the Divine Power and supernatural Miracles 3. Negatively when it denies any thing to be difficult to him muchlesse impossible Gen. 18. 14. Ier. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4. Symbolically when it gives him a strong right hand a stretched out arm 1 Chron. 29. 12. Ier. 32. 17. Ephes. 1. 19. Reason proves it also 1. His essence as was said is infinite therefore his power 2. He is most perfect therefore most powerful 3. Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongs to God The first Article of our faith teacheth us to believe that God is Omnipotent God can work by weak means without means contrary to means It shews one to be a skilful Artist when he can effect that by an unfit instrument which another can scarce do with a most fit one As it is reported of Apelles that with a coal taken from the fire he so exprest him by whom he was invited to Ptolâ—mies dinner that all at the first sight of it knew the man But it is no wonder for God to perform what he will with unfit instruments since he needs no instruments at all to effect what he pleaseth Gods power is Essential and Independent it is the cause of all power Iohn 19. 8. it reacheth beyond his will Mat. 26. 35. 2. It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten Legions of Angels The object of Divine power are all things simply and in their own nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God cannot do because he cannot will them nor can he will and do contrary things as good and evil or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himself suffer for all these things do ex diametro oppose the Divine Immutable Simple most true and perfect essence God cannot create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essential definitions of a creature of a man and a body not to be able to do all these things is not impotency but power for to be able to do opposite things is a sign of infirmity being not able to remain altogether in one and the same state God is therefore omnipotent because he cannot do these things which argue impotency as if I should say The Sun is full of light it cannot be dark Yet it is not so proper a speech to say God cannot do these things as to say these are acts too mean base and worthlesse to be effects of Divine power Haec non possunt fieri rather then Deus non potest facere saith Aquinas Gods omnipotence lies in this * that he is able to do whatsoever is absolutely simply and generally possible A possible thing is that the doing of which may be an effect of Gods wisdom and power and which being done would argue power and perfection an impossible that which cannot be an effect of wisdom and power but if it should be done would argue weaknesse and imperfection in God The Arminians say That God is often frustrated of his end which derogates from his power 2. In respect of manner he doth it with a Word Let there be light saith he and there was light 3. He can do all things of himself without any creatures help Gods power is stiled Might of power Ephes. 1. 19. and it is seen in his works of creation making all things of nothing therefore that follows the other in the Crred 2. In his works of providence Christ is a mighty God and Saviour to his people Isa. 7 6. Psal. 89. 19. Isa. 63. 1. Heb. 7. 25. Rev. 18. 8. He is strong in himself He was mighty 1. In suffering he bore the revenging justice of God he suffered the wrath of God upon the Crosse. 2. In doing 1. Made all Iohn 1. 5. Col. 1. 16. 2. Preserves all Col. 1. 17. 3. As he is the head of the Church 2. He is strong in his Saints 1. In the gathering of his Church 2. In upholding it 3. In raising all people out of their afflictions 4. In his Ordinances Prayer Sacraments Word Rom. 1. 16. 5. In his Graces Faith Heb. â—1 Love 1 Cor. 13. Gods power is limited and restrained 1. By his nature he cannot contradict himself 2. Regulated by his wil he cannot do evil 3. By his glory he cannot lye he is truth it self nor be tempted of evil Iames 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority right to do a thing as a King hath over his Subjects a father over his children a husband over his wife a master over his servants of which Christ speaks Iohn 17. 2. Mat. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something as some great King may have power to overcome his enemies over which he hath no authority A Lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to do it It serves both for a spur to do well since God is able to save Gen. 17. 1. and a bridle to restrain from evil seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it self none shall deliver
as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affairs of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applied to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his own Will hath determined with himself what he will do command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. Iohn 7. 30. Or Gods Decree is an eternall and infinite act of the Divine Essence by which he doth determine to do or not to do whatsoever is or shall be done from the beginning to all eternity that good is and to permit or suffer whatsoever evil is done or shall be Gods Decree is called Counsel because it is done most wisely all things being so ordered as is most agreeable to truest reason as if things had been long de bated or consulted of before though the Divine Nature be free from all need of consulting and it is called the Counsell of his Will because his Will doth determine all things agreeably to that Counsel It is an eternall determining of all things which have been are or shall be so as himself saw fittest to have them upon best reasons known to him though not to us The Decree of God extends to all things good and bad and the rule of it his own wisdome and good pleasure guided by his wisdome the end is for his glory that is the manifestation of his excellencies His mercy moved him to decree his wisdome orders the Decree his power perfects it and brings it to passe The Properties of Gods Decree 1. It is compleat that is it comprehends the determination of every thing whatsoever the Creature it self works or God concerning it that was decreed from eternity so to be Mat. 10. 29. it reacheth to greater matters the Incarnation and coming of Christ Psalm 40. 6 7 8. Compared with Heb. 10. 5 6 7. the Kingdome of Christ Psal. 2. 2. to lesse matters in things which befall the Church as the ordering of things in Egypt when the Israelites were in Captivity Nothing comes to passe but what God hath decreed shall come to passe and nothing comes to passe otherwise then as he hath decreed it shall come to passe we do not onely subject res ipsas but modos rerum to the Will and decree of God Neither hath God decreed onely good things but even justly the evil works of evil men for evil in respect of Gods ordering it habet rationem boni viz. that by it the glory of God may be revealed in his Justice and Mercy He doth order determine and direct the sinfull actions of men but not effect them 2. It is most wise Ephes. 1. 11. 1 Tim. 1. 17. Rom. 11. 33. In decretis sapientum nulla litura 3. Just. Rom. 9. 13 14. 4. Free Rom. 9. 18. Nothing moved the Decree of God without or beyond himself Even so O Father saith Christ because it pleaseth thee 5. Certain firm 2 Tim. 2. 19. infallible unchangeable Matth. 18. 14. 6. Eternall Acts 15. 18. Ephes. 1. 4. 2 Tim. 1. 9. It was one of Vorstius prodigious Doctrines to maintain that Gods Decrees are not eternall then he would be changeable 7. Absolute not so as to exclude means but Causes Merits and Conditions The Decree is two-fold 1. Common and Generall which concerns all Creatures the Decree of Creation and Government or Providence So that nothing comes to passe unawares but it was ordered by an eternall Decree Zach. 6. 1. Mountains of brasse that is stable and eternall Decrees 2. Speciall which belongs to reasonable Creatures Angels and Men and orders their eternall estate It is called the Decree of Predestination Psal. 135. 6. and it consists of two parts viz. of a Decree of Election about saving and of Reprobation about damning some Angels and Men. The Execution likewise of the Decree is two-fold 1. Common the execution of the Decree of Creation which is Creation and of Government called Providence 2. Speciall 1. the execution of the Decree of Election in good Angels their confirmation in that state and in elect men Redemption and Restauration and all the gracious works of God 2. the execution of the Decree of Reprobation partly in evil Angels casting them out from their state and condition and their punishments in Hell partly in men viz. their rejection obduration and all effects of Divine anger upon them But I shall handle the speciall Decree first called Predestination and speake briefly concerning the two parts of it Election and Reprobation and then proceed to treat likewise of Creation and Providence Of Predestination To Predestinate is to Decree the attaining of some end by such like means as counsel shall prompt us with It differs from Election Election is in the Will Predestination in the understanding Act. 4. 28. Election is onely of the end this is of the means also By Divines Predestination is used to signifie the Decree of God concerning the eternall and supernaturall estate of Angels and men or of men elect and reprobate although predestination concern Angels and men alike yet the Scripture especially inculcates to us men the Predestination of men Predestination in Scripture say some is all one with Election almost every where as Rom. 8. 30. When they are distinguished Election is especially and properly referred to the End it self Predestination to the Means With the ancient Latines Destinare is used of punishment as well as reward and ancient Divines make a Predestination to punishment as well as to glory Predestination is the Sentence or Decree of God according to Counsel determining with himself from all eternity to create and govern man-kinde for his special Glory viz. the praise of his glorious Mercy or excellent Justice Or thus Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternity to call those whom he hath loved in his Son Christ and through faith and good works to make them vessels of eternal glory Or thus Predestination is the infallible purpose of God whereby he hath made choice of some and rejected others according to the pleasure of his own will It is part of Providence 1 Pet. 1. 2. There is a double difference between Predestination and Providence 1. In respect of the Object all things are the object about which Providence is conversant reasonable
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
of aire as winds 3. Watery which retain the nature of the water as snow and rain 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storm do his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus vapor smoak is of a middle nature between earth and fire vapour between water and aire If it come from the earth or some sandy place it is fumus a fume or kinde of smoak if it come from the water or some watery place it is a vapour Vapours or exhalations are fumes raised from the water and earth by the heavenly bodies into one of the three Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceeds the tumbling noise which we call Thunder The earth sends out partly by its own innate heat and partly by the external heat and attraction of the Sun certain hot and dry steams which the Philosopher cals exhalations and these going up in some abundance are at last enclosed within some thick cloud consisting of cold and moist vapours which finding themselves straightned do with violence seek a vent and break through the sides or low part of the cloud There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud until it break forth into a loud and fearful crack Then the exhalation by its heat incensed in the strife proves all on a slame as it comes in the aire and that is Lightning Lastly the exhalation falling down upon the earth is so violent that sometimes it breaks trees sometimes it singeth and burneth what it meets with it kils mâ—n and living creatures and in the most abundance of it there is a Thunder-bolt begotten through exceeding great heat hardning the earthly parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearfulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his coming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Iob 40. 9. with this question Canst thou thunder with a voyce like God speak terribly and with as big and loud a voice as thou canst and if thy voice be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my self to be thy equal and Elihu reasoned for God by consideration of this great work David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this work not immediately but mediately using natural and ordinary causes according to his own good will and pleasure for the effecting thereof There do arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heat and influence of the Sun and other Planets or Constellations partly breathed out of the earth by the natural heat thereof Whereof some are hot and moist being us it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers think of which two as of the matter are brought forth these strange things which we see in the aire and among the rest Thunder Though thunder be first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before we hear the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the ear This is done for the benefit of the world that by shaking of the aire it might be purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thick grosse and unwholsome for our bodies for this is one special end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much rain because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it self such windy fumes as it meets withal in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turn all this to a spiritual use viz. to instruct us in the fear of him that is Lord of Hoasts who shews his greatnesse in these mighty deeds of his hand to which purpose alwaies the Scripture speaks of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our minds to increase in the knowledge of his excellency and our hearts in the love and fear of him All his works are therefore exhorted to praise him because we by all should learn his praise and greatnesse How able is God to destroy sinners how quickly and in a moment can he bring them to ruine let him but speak to the thunder haile tempest and they will beat down and consume his adversaries before his face O then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderful in making and ruling the clouds This is a work which God doth often alledge in Scripture to prove his greatnesse Iob 37. 26. He binds the waters in a garment Prov. 30. 4. that is makes the Clouds How as it were by an even poysing of one part with the other God makes these Clouds to hover a great while over the earth before they be dissolved is a thing worthy admiration and greatly surpasseth our knowledge Iob 38. 34. Psal. 14. 78. and Prov. 8. 28. Psalm 104. 3. The
their subjection so should these Others understand it of the Ministersdwho are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. Before the Angele there is He notificative by which is signified the high Priest before whom vows were made Levit. 27. 8. Some interpret it generally of all good men for we ought to be as so many Angels The fourth is What is the meaning of those places Acts 7. 53. Gal. 3. 19. â—earned Iunius renders the words Acts 7. 53. You have received the law in the midst of the ranks of Angels viz. who f accompanied God their Sovereign Lord when himself came to deliver the Law The same answer may be made as it is by the same Learned Writer among Angels they attending God when he ordained and delivered it It seems improper that Angels in the plural number g should have been imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would have sufficed There is no necessity to ascribe the delivery of the Law of the Decalogue to Angels Exod. 20. there is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that story Iude v. 9. Michael striving with the devil The Apostle aggravates the sins of those who speak evil of Dignities by an argument from the greater to the lesse the Archangel durst not do so where you have the chief cause Michael which is as much as who is like God and then you have the adjunct he is the Archangel that is a chief among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1 Thes. 4. 6. Now what this dispute was and where the Apostle had it it is hard to say but that there was such a thing done is plain The matter of the strife was Moses dead on mount Nebo Deut. 34. 6. which is added either by Samuel Ioshua or Ezra Some make this to be the body of Christ and therefore called Moses his because he prophesied of it Very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3. 44. where it is said the Lord buried him that is to be understood by the means of the Archangel and no man knew his burial that divine honour might not be given him and the devil might say how fit it was such a man should be solemnly buried The sixt What is meant by the voice of an Angel 1 Thes. 4. 15. where the Apostle describes the great and glorious coming of Christ to judgement from some circumstances which commend his power and Majesty the Lord himself shall come down in his own person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Matth. 25. like that There was a voice Behold the bridegroom comes or like that Ioh. 5. All that are in theeir graves shall hear his voice So it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. The voice and the trump of God are all one that is a great noise expressed by this Metaphor so that it should go to all in their graves The seventh Whether they have any efficacie in our conversion Though they be sent Heb. 1. for the salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God only that can turn the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion It is true in the Scriptures you may reade of their admonishing and comforting so an Angel comforteth Elias and Christ himself as he was man Ioseph was admonished in a dream but then you must know this was a sensible appearance or like it viz. in dreams But now you may reade of the devil tempting in Scripture Iudas and David without such a way the change of our hearts is to be ascribed to God The eighth Whether the Angels need Christ as a Mediator Some say no They never sinned and therefore need not a Mediator to reconcile them to God 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree As for that place say they Ephes. 1. 22. He hath reconciled all things in heaven and earth some do mean by those things in heaven the souls of those departed the Greek word signifieth briefly to recollect the things which were more largely spoken and so a sweet consent of all things together As by sin God was angry with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully revealed himself and his excellencies unto them and his love and favour and the necessity of their being obedient that they cannot but continue to obey and serve him they were not so far inlightened and sanctified at the first creation but that then in respect of themselves there was a possibility of sinning as well as of those that did sin but now they are so confirmed by the clear sight they have of God that they cannot be willing to sin against him The Angels by Christ obtained 1. A glorious Head Men had a head at their creation Adam The Angels stood by vertue of their personall Covenant 2. From his becoming their Head they are confirmed in grace they were created perfect but mutable Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self Electio sive hominum sive Angelorum extra Christum intelligi non potest Aâ—optati sunt in silios Dei propter Christum 4. They have an honourable imployment by this means they serve Christ in his humane nature The Angels which abode in the truth are called good Angels not only in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and â—â—eir confirmation in that good estate The causes why they abode still in the truâ—â— are the firm and unchangeable decree of God 1 Tim. 5. 21. his free grace Phil. 2. 13. wherewith they were holpen and their own free choice of will
turned into flesh as the water was made wine not by any confusion as if the Divine Nature were made the Humane or the Humane the Divine When we say the Divine Nature took our Humane Nature upon him we must not think that that humane Nature consisting of a soul and body was one entire person as it is in us for though it was particular yet it did not subsist of it self before the Union of the God-head to it Thirdly This personall Union is inseparable for when Christ appeared like man in the Old Testament that was nâ—â— an Incarnation because separable Fourthly By this means the Virgin Mary is truly called Deipara the mother of God so in Scripture she is expresly called The mother of the Lord for she brought him who was God and Man though she did not bring forth his Deity the whole Person of Christ was the subject of conception and nativity though not all that was in that Person Consider lastly The end of this Incarnation which is this God and man became one in Person that God and man might become one in the Covenant of Grace Gal. 4. 4 5. Before this man was at as great a distance with God as the apostate Angels but now by this means as he is made sinne for us so are we made righteousnesse by him not that this benefit extends to all but onely to those men who are under the Covenant and therefore Gal. 3. all the mercies which Abraham had are limited to a spiritual seed therefore as the mystery is great for the truth so for the comfort of it and why should faith think it such an unlikely matter to adopt for his children when God hath united our nature to him CHAP. IV. Of Christs Offices SO much may serve concerning Christs Natures both what they be Manhood and God-head And Secondly How they are united into one Person by a personal Union Christs Offices in the next place are to be treated of Wherein consider 1. His calling to his Office 2. The Office to which he was called or which is all one The efficient cause of these Offices and the matter or parts of them For the cause of the Lords undertaking these Offices it was the will and calling of his Father who is said to anoint him that is to say to appoint him to them and sit him for them and himself saith Him hath God the Father sealed that is to say ratified and set apart to that work as a Prince by his Seal doth give Commission to any of his Subjects to undertake such and such a work furnishing him with Authority to fulfill the same And therefore the Apostle to the Hebrews saith particularly concerning his Priesthood that he did not make himself a Priest but he that said unto him Thou art my Sonne this day have I begotten thee and this calling was ratified with an Oath saying That the Lord hath sworn and will not repent Thou art a Priest for ever to let us know the certainty and immutability thereof Now this observation makes to the exceeding great commendation of the goodnesse of God that he himself would take care to provide for us a perfect and sufficient helper against this our misery If we had bethought our selves of a remedy and procured it for our selves so much lesse had been the glory of his grace But when he to whom it little pertained in regard of any good he should get by it but that he counts it a benefit to manifest his grace by doing good to us when he I say bethought himself of a way to effect this work and took order to send a Person that was perfectly sufficient to work it out Now this honour is enlarged exceedingly and the glory of the work redoundeth wholly to him and then it must be confessed to be altogether of his grace It is true indeed that Justice and Mercy do meet together in this work and each shew it self in perfection for that he pardoneth our sins and saveth us Now that Jesus Christ hath deserved pardon of sin and salvation for us it is a part of righteousnesse For he is righteous saith the Scripture to forgive us but in that he himself found out a means to satisfie his Justice and after a sort to tie his righteousnesse to do this for us this is of meer mercy and grace for mercy is the beginning and first cause of our deliverance but yet mercy sees justice satisfied and so accomplisheth the whole work not with any wrong injury or offence to justice and with the help of it So we see our Lord Jesus Christ came to undertake this work the manhood of his own accord did not put himself to do it the Angels did not perswade him we did not intreat him or hire him Nay we nor any other creature had an hand in assigning him to it but the Father being offended with us and finding the way of his justice shut against us by our sins made a Covenant with the Sonne that he should undertake it and appointed it to be done by the way of taking our felsh resolving that that Person should be the raiser up of lost and fallen man to happinesse and felicity Now for the Offices themselves which Christ undertook we must learn them by the Titles which the Scripture giveth unto him These Titles are a Saviour a Redeemer a Mediator a Surety a Christ a Lord and in explicating these six Titles I shall sufficiently declare the Offices of our Lord. First I say he was a Saviour A Saviour is a Person that undertaketh to free any that are in distresse through the want of good things and the presence of evil from that misery under which they lie by taking away those evils from them and conferting those good things upon them Now he is therefore called by the name of Iesus which signifies a Saviour because he was to deliver his people from that misery whereinto Adam and themselves had plunged themselves removing those extream evils which lay on them and bringing unto them those great benefits wherof they were deprived Even among us when any City or Commonwealth is oppressed by a Tyrant who spoileth them of their Liberty and Lands and holds them in slavery and beggery if any person arise and put down that Tyrant and restore every man his Goods and Liberty free them from their miseries and restore them the free use of their Countrey and Laws this man is a Saviour of such a City so is the Lord Jesus to us Therefore is he frequently entituled The salvation of God Mine eyes have seen thy salvation and all the ends of the earth shall see the salvation of God and our God the God of our salvation So was he figured by all the Judges whom God raised up to help his people for it is said God raised them up Saviours which saved them out of the hands of their enemies and God raised them up a
Others say The Ministers originally receive their Church-offices not from the people but Christ himself who is the fountain there being not the same reason of a natural and voluntary action There is a Question Whether the Church or the Ministers be first because the Ministers are the instrumental cause of the conversion of the Church and the Church of the choice of their Ministers which is something like the Philosophers Question Whether the Egge or the Hen were first for as the Egge comes of a Hen so the Hen comes of an Egge And as that is resolved by the consideration of the Creation then God made the Hen first so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church then we finde that Christ set up the Officers first to convert men to be beleevers and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord. If a Minister of this or that Congregation be not a Member of the Church Catholick visible then he is no Minister out of his own Congregation and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation he could not preach to them nor they hear him as a Minister but onely as a gifted Brother They of the Separation and if not all yet sure some Independents place the whole essentiality of a Ministers calling in election accounting Ordination to be no more but the solemnization of the Calling We say Permissio potestativa or the Power and Commission given to a man by which he is made of no Minister to be a Minister is not from the Church electing him but from the lawfull ordaining him Election doth but design such a person to the Ministery of such a Church In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. The people choose them who shall be Rulers but Moses makes them Rulers Act. 6. 3. the people choose the Apostles appoint the Deacons The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized Ordination is to be distinguished from Election for the whole Church may choose but not ordain Ordination is an Ecclesiastical act of Government but Election is not so Some say The Bishop only is to ordain Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith Excepta ordinatione what is it that a Bishop doth which a Presbyter may not d◠or at least no Ordination should be without a Bishop Others say it is to be done by Presbyters It is in the Directory described to be an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters Numb 8. 10 11 14 19 22. Act. 6. 3 5 6. It is the setting of men apart to the work of the Ministery the commending of them with Fasting and Prayer to the grace of God and the authorizing of them to perform things pertaining to God which others neither may nor can do wherein the ceremony of Imposition of hands is used 1. To expresse the setting of them apart for sacred imploiment 2. To let them know that the hand of God is with them in all that they do in his Name and by his Authority to guide strengthen and protect them 3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others as being to take charge of others The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much The Papists Ordination faileth divers wayes 1. In the end for the Bishop bids them take power to offer up Christs body as a Sacrifice to God 2. They want the Institution for Christ hath appointed no Priests in his Church to sacrifice 3. They fail in the outward form for they have many foolish ceremonies added to their consecration The Brownists fail in the main which is the Imposition of hands by the Presbytery Some think that the ceremony of laying on of hands may be omitted Sometimes we must be tied to example in the least gesture though not prescribed yet men presume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Their Duty It is laid forth 1. By Titles as Watchmen Ezek. 3. 17. 33. 7. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds Iohn 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. He must teach and tread the way to Heaven He must feed the flock 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the Word and Sacraments and by praying for them both publickly and privately Ministers must teach sound and true Doctrine 1 Tim. 3. 9. 4. 6 7. They must preach 1. Zealously Iohn 5. 35. 2. Compassionately Matth. 9. 36. 23. 27. 3. Convincingly Col. 2. 2. 4. Feelingly according to the nature of the Doctrine The best way to speak to the heart is to speak from the heart 2 Cor. 2. 4. 5. Frequently in season and out of season Luk. 21. 37 Act. 5. 42. 6. Gravely 2 Cor. 5. Tit. 2. 8. Homilies were first allowed in the Church not to uphold or maintain an ignorant Ministery or to supply his defect that should take pains but would not much less to shut out preaching but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul And who is sufficient for these things Bishop Iewel being very weak as he was going to preach at Lacock in Wiltshire a Gentleman meeting him friendly admonished him to return home for his healths sake telling him That it was better that the people should want one Sermon than be altogether deprived of such a preacher to which he replied Oportet Episcopum concionantem mori a Bishop should die preaching in a Pulpit that being the last Sermon he preached It is one part of a Ministers Duty to pray for his people 1 Sam. 12. 23. Moses prayed for Israel He and Aaron more then once stood in the
to the operation of the Spirit in a mans self so those that are for free-will Agimus nos sed acti volumus sed ipse facit ut velimus 2. Passiva able to receive man in conversion is meerly passive to grace but hath in him a principle of resistance 3. Obedieneialis as in the unreasonable creature Secondly Free-will may be considered in its operation and working about some objects then we distinguish about the objects which it may will For First They are either such as belong to our animal life as to walk eat shut or open our eyes and here we have the exercise of free-will Secondly Our outward civil conversation and obedience to the Laws required by a Magistrate here again we have free-will Thirdly They are holy actions and they again are either 1. Externally holy which concern the outward exercise of Religion as to come to Church to hear and reade and here still a man hath free-will Or 2. Internally and spiritually as to know God to beleeve in him and love him and so we must distinguish the states of men Man in the state of innocency had an excellent power and strength of free-will to serve God and love him but in the state of corruption though his liberty not only in the nature but use of it remaineth about natural civil and external religious actions yet for internal and spiritual actions he hath wholly lost his freewill Iohn 15. 5. Matth. 7. 18. Iohn 8. 36. therefore Augustine lib. 2. contra Julianum cals it Servum arbitrium And Luther called it not a free but enthralled and enslaved will to sinne and wrote a book De serv◠Arbitrio Homo libero arbitrio malè utens se perdidit ipsum August ad Laurent Thirdly Man in his estate of Renovation hath again some power and free will being first freed by the grace of God from the power of sin Iohn 8. 13. Volunt as in tantum est libera in quantum est liberata August in Joh. Tract 53. yet this freedom is not perfect but wonderfully opposed and hindered Gal. 5. 17. The free-will must be as the understanding and will are saith Chamier but that the understanding and will are both corrupted in a natural man Vide Chamierum contractum per Spanhem Tom. 3. l. 4. c. 3. 4. There are several kinds of freedom or liberty 1. From compulsion when no external principle can compell to work but there must be an inward inclination to work from such coaction not only men but beasts are free 2. From obligation or debt to another and so no creature can be free because all that we have is Gods 3. From sin when the flesh is subdued so that the Spirit can and doth prevail over it 4. From misery which the Apostle speaketh of Rom. 8. 5. From necessity when the Agent is determined from an inward principle of nature to one object as the fire to burn Immutability and liberty may stand together as God doth most freely will the creation of the world yet unchangeably the Angels and Saints in Heaven are so confirmed in good that what they will they will unchangeably but freely Every man naturally cannot but sin yet he sins freely in regard of freedom from coaction and natural necessity though not in regard of freedom from immutability and as for the other liberties from obedience sin and misery he is obedient to God and under sin and misery The will hath no freedom to spiritual things The Papists though they say that the grace of God is requisite yet as a partial cause and that we are workers with the grace of God in our conversion as appears by their similitudes of two men carrying a great burden and the man half wounded Against which opinion these arguments may be alleadged 1. The slavery and servitude of our wils to any thing that is good those who are so defiled that they are nothing but flesh they cannot possibly have any power to what is good but so are all by nature Gen. 6. 5. Iohn 3. 6. Rom. 8. 6. To will is of nature to will ill is of corrupted nature but to will well is of sanctified nature Bernard 2. Those which can do nothing but sinne have no freedom to what is good every unregenerate man doth nothing but sinne Matth. 7. 17. An evil man out of the evil treasure of his heart bringeth forth evil Without faith it is impossible to please God To the unclean all things are defiled A man by nature non potest non peccare etiam damnabiliter Pet. Lombar 3. A man cannot turn himself to God Ioh. 6. 44. 1 Cor. 12. 3. therefore nature hath no power to dispose and prepare it self for grace nor can there be merits of congruity or condignity 4. Regeneration and conversion is attributed only to God as Ezek. 36. 26. Ier. 32. 39. See Ezek. 11. 19. Ephes. 2. 10. 1. 19. a stone cannot soften it self no more can our nature See Deut. 29. 4. 5. A man hath not the least thing to glory in 1 Cor. 1 that place 1 Cor. 4. 7. moved Augustine much but if I had power of my own to do that which is good or to receive grace when it is offered then I might glory in my own strength 6. Conversion and power to do good is prayed for Turn us O Lord therefore not in our own power it were vain to pray to God to convert or change me if I will if I have this of my own what need I go and pray for it or pray for others conversion they might convert themselves Psal. 80. 3. Before Pelagius his time the Fathers spake too liberally of mans free-will Nondum nato Pelagio securius loquebantur Patres August Epist. 103. which after upon his heresie they reformed and by Scripture abundantly confuted the Pelagians and especially Augustine Ierome Prosper Fulgentius Hilarie and others The first presumptuous advancer of free-will contrary to the Doctrine anciently received in the Church is by Vincentius Lyrinensis noted to be Pelagius the heretick In the ancient Church there were two sorts of hereticks concerning the point of free-will The Manichees denied free-will the Pelagian hereticks affirmed it and both were condemned by the Catholick Church The Manichees denied free-will in sinne and in the committing of evil The Pelagians affirmed a power and ablenesse of free-will for the performance of righteousnesse and doing of good In the meaning wherein the Manichees denied free-will we affirm and teach it and in that meaning did St Augustine write his books of free-will purposely against the Manichees we deny free-will onely in that meaning wherein first the Pelagians and since the Papists have affirmed it in which meaning St Augustine notably wrote against it The summe of the Controversie is Whether the grace which first moveth and exciteth the will unto good motions doth work the consent alone or whether the will have in it self any power
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
pulled down the Images of Baal and broke his Altar so did Iehu too but alone for his own sake to establish his Kingdome by pulling down the Religion which Ahab had set up but Iosiah was upright because he did it to please God and for Gods sake This grace is much commended Psal. 51. 6. 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14. David being an upright man is entituled A man after Gods own heart 1 Sam. 13. 14. such a one as God would have him to be all the promises are made to such Blessed are the upright in heart Lord do good to those which are upright in heart it becometh upright men to rejoyce No good thing will he withhold from them that walk uprightly It is a defence 1. At time of death so to Hezekiah Remember O Lord how I have walkt before thee in truth and with a perfect heart See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie the devil laboured to perswade Iob all was false 2. In calumnies and reproaches of men so Paul was slandered by false Apostles but saith he We have the testimony of a good conscience that we did it in sincerity Signs of it 1. He is fearful of himself fulfilling his salvation with fear and trembling 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret and laments before God and confesseth and resists the secret evils of his heart and life 3. Extends his desire and endeavour of doing good and shunning evil to all kinds and degrees of evil and good to all times and places Psal. 18. 22. desiring in all things to live honestly 4. Is still humbled for his imperfections and failings 5. Gives the praise of goodnesse he hath attained to God alone 6. It makes him easie to see and confesse a fault in himself 7. Rejoyceth to see others exceeding him in good and pities those that are bad 8. Loves him that plainly admonisheth him and is thankful for the admonition 9. Is at peace with those that differ from him in judgement 10. Suffers wrongs patiently There are three main signs of it 1. Such a one is set against every known sin especially his darling sin Psal. 18. 23. 2. Hath universal respect to all the Commandments Psal. 119. 6. 3. He is much in examination of himself and jealous of his own heart Ps. 26. 2. The right Causes of it The Spirit the Word Faith Love The right ends the pleasing and glorifying of God and obtaining his favour The right Subject both the inward and outward man too the will is chiefly the seat of it We are perswaded saith the Apostle that we have a good conscience which is never separated from this uprightnesse willing in all things to live honestly It is a firm purpose of the will not a slight weak and sudden qualm or motion as was sometimes in Saul to leave persecuting David and in Pharaoh to let Israel go but a well-grounded stable setled lasting durable purpose which holds out constantly and is rooted in the heart such as David noteth in himself saying I have sworn and will perform it to keep thy righteous judgements Motives to it 1. The Lord hath pleasure in uprightnesse 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3 4 Psal. 147. 10. 2. God will be upright with thee if thou wilt be upright with him Psal. 18. 25. if you be upright in the waies of obedience he will be upright in his rewards Psal. 11. 7. Means to get Truth or Sincerity 1. See ones want of it 2. To see the great danger of wanting it 3. To desire it and to pray to God for it 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do The End of the seventh Book THE EIGHTH BOOK OF Ordinances OR Religious Duties CHAP. I. Something general of the Ordinances HOw a Christian stands affected to the Ordinances of divine worship the exercises of Religion in general 1. He makes great account of them and finds more good benefit and comfort by them then by any other thing as David saith He loves the place where Gods honour dwelleth and when he could not enjoy his Ordinances his life was no life he envied the Swallows One thing have I desired that I may live in the house of God all the dayes of my life and enquire in his Temple he loves them as the Babe the brest 2. He findes God and the power of God in them else he is not satisfied he rests not in a bare outward performance of them but looks for the efficacie of them to unite him to God and to strengthen and confirm his soul and to make him grow by them in godlinesse David saith That he may enquire in his Temple and Peter That he may grow thereby His life is sweet and joyful when he feels the Ordinances of God in power that they work on his heart to humble reform him beat down his flesh edifie him in grace then he is like a healthy man with a good stomack at a good meal 3. This respect to Gods Ordinances is joined with a care of Righteousnesse Mercy and Charity to men also and the more forward he is in Religion the more he abounds in all other parts of good conversation Iam. 1. ult Christ is present in his Ordinances 1. In Majesty Revel 4. 2 3. 2. In Beauty Revel 4. 6. David cals it the beauty of Gods house 3. In Communion Exod. 20. 24. 4. In waies of Bounty and Communication Gods people are transformed into his Image that place in Exodus proves this also Ordinances shall continue in the most flourishing times and most glorious estate of the Church Matth. 20. 18 19. I am with you not your persons but successours with you preaching and baptizing Ephes. 4. 9 10 11. The Ministry is to continue till all the Saints be perfected therefore till Christs second coming 1 Cor. 11. 27. You shew the Lords death till he come viz. to judgement therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement Some in these dayes cry down all Ordinances as things carnal and unbecoming a spiritual and raised estate they call them low administrations and our walking by them to be a walking by Moon light They say these had their time and may be of some use to some low sort of people but it is but an abasement for seraphical and spiritual men to use them The Papists deny the prohibition of the second Commandment they set up Image and Angel-worship these the precept of it it enjoyns instituted worship Christ and the Apostles made use of the Ordinances and pressed them upon the Churches See Mat. 5. 19. Acts 2. and 3. ch They urge Isa. 60. 19. which speaks not of the
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
so absolute a Soveraign that when he hath manifested his good pleasure all should be husht and ended and therefore after that he which will fume and take on doth offer indignity to God and neglect his due subjection to that Soveraign Prince of his life whom he ought above all things to regard And so much for the abuse of those holy things which are intermingled with our common affairs Now it follows to speak of the dishonour done to God in disordering of our common actions so far as they touch himself and the things by which he hath manifested himself to us Now these are 1. Inward 2. Outward Inward in regard of Gods Works or our own In regard of Gods works first by ascribing them wholly and principally to other causes without taking any notice of him at least any diligent notice As for example First To Fortune or Chance good or bad if a man go and finde a thing of price to his enriching or so have any other sudden and unexpected benefit coming unto him this he doth in his minde ascribe to good luck and saith that he had great good fortune Contrarily if he go on the way and there lose something of value and price he storms and saith he had bad luck or if any occurrent fals out that disappoints his present hopes he in his minde looks no higher but thinks it ill luck as the Priests of the Philistines told the Princes that if the Kine did not carry the Ark directly towards the way of Bethshemesh then all the misery which had befaln them by Mice and Emerods was but some chance that had befaln them Again men impute Gods works sometimes to the course of nature so as to thrust out him the Authour of Nature or else to tie him to any inferiour cause in nature Thus the Atheist saies it comes by nature that some years are unseasonable and some again seasonable Nature is Gods instrument being nothing else but that common course which he hath established in things if men therefore would from nature ascend higher to the Authour Maker Ordainer of nature which hath by his great wisdome established that course herein they would not sin for God doth work things according to his own determination by usual and natural means most commonly but to be so intentive to nature as to have no thought or but weak few and slender thoughts of God this is a grievous profaning of his Name A third thing which men do impute Gods works to to his dishonour is their friends and foes their benefactors out of good will and their malicious adversaries out of their uncharitableness as the Israelites looked to Assur not to God in whose hand Assur was as a rod and contrarily being succoured by their well-willers they ascribed all to their policy wisdome and friendship Lastly Men ascribe things to their own wisdome care industry pains courage thinking within themselves that their hand hath gotten much that their sword hath saved them as the King of Assur boasted what great matters he had done and Nebuchadnezzar boasted that it was great Babel which he had built Now when any of these things fortune nature our friends our foes our selves are so thrust betwixt God and us that we see not God because of our fond doating on these either feigned or subordinate causes here God is exceedingly dishonoured Another way of dishonouring God in his works is by perverting them to evil and vile purposes and ends 1. By hardening our selves in our sins from his long-suffering patience and forbearance as Solomon saith most men do because sentence against sinners is not speedily executed therefore are they fully bent upon mischief and as the Apostle chargeth them Rom. 2. to heap up wrath to themselves against the day of wrath by turning Gods grace thus into wantonness 2. When men charge Gods actions with unjustice and so either deny or blemish his providence especially in case of crosses befalling them so taking occasion to murmure and be impatient as Iob was by fits and as it is often seen in good men but most of all in bad as they said Where is the God of judgement When men take occasion from any of Gods works to repine against or entertain hard conceits of him this is a grievous sin and a dishonouring of him in his works 3. When men grow proud of his benefits thinking highly of themselves because of those good things he hath undeservedly bestowed upon them and are lifted up as if they had not received them for God gives his mercies to better purposes then to swell the heart as some man because he hath wealth thinks himself better then all that have less thinks that he may be dispensed with in sins that he should not be called upon to such and such duties and contemns others in comparison of himself So did Nebuchadnezzar abuse Gods advancement of him to be lifted up yea Davids heart was somewhat lifted up and be grew secure and therefore proud and Uzziah also for this is a disease marvellous hard to escape which is the true cause why the Lord is fain to be narrow-handed toward his servants in regard of these things because he would not have this pernicious disease to grow upon them and sees that out of abundance it would come forth such is their weaknesse The last abuse of Gods works is by hardening our hearts against them and a wilful refusing to be brought unto that amendment which we might if we would see plainly that he intends as Pharaoh hardened his heart against the wonderful works done by Moses and the wicked Pharisees hardened their hearts against all Christs miracles then which what greater despight can we offer to God to resolve we will not go though he leade and though he drive us or that we will go on though he hold us back with a kinde of violence And these be the principal waieâ— of dishonouring God in his works 2. We dishonour him in our works by mis-intending them either to ends lawful in excessivenesse or to unlawful ends as for example when men labour in their calling onely or chiefly to be rich when men do eat onely to fill the belly most of all if men do these for wrong ends as to do a work in ones calling to anger another or the like for herein we do sinfully pervert the order that should be observed and cast our eyes from him upon whom they should alwaies be fixed as Iehu in exalting of justice in Ahabs family aimed at nothing but the lifting up of himself and establishing the Kingdome to his own house This is a living to ones self and a serving of ones self whereas we ought no longer to live to our selves but to him which hath redeemed us The common sin of mankinde and that which doth stain and defile all the Moralities of unsanctified men causing that those things of theirs are abominable before God which to men carry the most glorious appearances
comes in all manner of Divination Fortune-telling and the like by certain odde and idle Observations from the stars from the Aspects of the heavenly bodies Natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies but contingent effects depending upon the will of men as their cause cannot so be fore-told or those which depend upon other as uncertain causes as mans will Here comes in also all observing of the flying of Birds and of such like things as are taken fondly for ominous presages of good or evil for God hath forbidden these kindes of foolish observations to his people Also there was other supernatural effects which men may misapply things to as to drive away devils by holy water imagined to be holy by the sign of the Crosse or the like and to cure diseases in a supernatural way as to cure an Ague by some baubling toyes which some have invented of paring ones nails and putting the parings in a dunghill and let them rot and so shall the disease go away All which be but Sacraments of the Devil either no effect can follow upon them or if any do it is from the operation and work of the Devil which blindes mens eyes from seeing himself by these trisling observations But most of all if a man deem to merit remission of sins by these natural actions of casting holy water of crossing himself of abstaining from food of whipping himself or of going in course attire or the like this is the most superstitious and fond abusing of them that can be for then they become as it were Competitors with the bloud of Christ which is the only Sacrifice for sin by offering of which he hath made perfect for ever them that do obey And this is the superstitious abuse of these things Now follows the last and that is excessive prodigal and licentious abusing of them The chief things abused by intemperatenesse are meat by surfeting drink by drunkennesse sports by voluptuousnesse attire by sumptuousnesse When a man contents not himself to take such a quantity of any of these as agree to the end which God hath in nature appointed them for viz. meat to feed and refresh his body drink to quench thirst and comfort his body apparel to cover his nakednesse and adorn the body according to the difference of degrees amongst men and shelter from the cold and sports to fit the tired minde for the calling and exercise of the body that diseases may be prevented but seeks to content his own inordinate appetite or follows the fond custom and example of others or the like then doth a man shamefully abuse one of Gods works which is his name for he serves the Devil and the flesh with those things which God hath made and hinders himself from being able to do good by that which should further him and doth expose himself to many evils by that which should not be a snare unto him Here the riotous voluptuous prodigall liver specially the drunkard which must drink healths till he have no consideration of health and pledge as much as any man will drink to him till he have inflamed himself and be unable with discretion to consider any thing is a grosse abuser of the name of God for he takes no notice of God in his creatures nor doth serve him in using them as he ought for in the end and measure of using Gods creatures whose directions should we follow but Gods CHAP. V. The fourth Commandment REmember the Sabbath-day or the day of Rest to keep it holy Six dayes shalt thou labour and do all thy work but the seventh day is the Sabbath of the LORD thy God in it thou shalt do no manner of work Thou nor thy Sonne nor thy Daughter nor thy Man-servant nor thy Maid servant nor thy Cattle nor the Stranger which is within thy Gates For in six dayes the LORD made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the LORD blessed the Sabbath-day and hallowed it THese words contain the fourth Commandment of the Decalogue being the last of the first Table concerning our duty to God immediately The Summe of it is to appoint unto men a set and solemn time wherein they should wholly give themselves to the study of holinesse and to the performance of holy exercises necessary for that purpose The Sanctity of the whole man required in the first Commandment is the chief thing which God looketh for to the attaining and increasing whereof the Lord saw good to require some special kindes of services viz. solemn in the second Commandment and common in the third and the addicting and bestowing of a special time viz. every seventh day The end therefore of this Commandment is the maintaining and increasing of sanctity in men the Summe that every seventh day must be specially set apart to this purpose Let us proceed to handle this Commandment and to that end 1. Explicate the words of the Commandment 2. Speak something of the perpetuity of the Commandment 3. Shew the duties herein required and the sins forbidden For the first the Commandment hath two parts as the words themselves do plainly shew to each attentive reader First The Precept is briefly propounded Secondly It is somewhat inlarged It is propounded in these words Remember the Sabbath-day to sanctifie it Remembrance is properly of things past but here according to the usual acceptation of the word it signifies a diligent consideration of the thing before hand as where the young man is commanded Eccles. 12. 1. To remember his Creatour in the dayes of his youth that is seriously to consider of him It is all one as if he should say diligently observe for so he interprets himself Deut. 5. 12. Think upon and accordingly provide for the observation of this holy rest by dispatching all the works of thy calling that nothing might be undone which providence and diligence might prevent that might hinder thy rest on the seventh day Men are apt to forget the Creation of the world therefore the Lord appointed the fourth Commandment and to forget Christ therefore he appointed the standing Ordinance of the Lords Supper Luk. 22. 19. The Sabbath-day or the day of rest and ceasing from labour as the word properly signifieth which is repeated again in the conclusion of the Commandment It must not be bestowed as other dayes but then they ought conscionably to forbear those things which on other dayes they might lawfully perform for rest is a cessation from doing things To sanctifie it or keep it holy that is to imploy the day in holy duties of Gods immediate worship to sanctifie it to set it a part to holy uses and purposes So two things are required 1. The remembrance of the time which is a serious preconsideration to prepare for it 2. A carefull celebration consisting in resting and sanctifying it for a bare rest is not enough but such
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
written well of Eternity Psal. 117. 2. and 146. 6. Heb. 13. 8. Precious are the serious thoughts of eternity the treasures of eternity are opened in the times of the Gospel 2 Tim. 1. 10. Dicamus Deum immutabilem non modo mutatione substantiali quia esse vivere non modo nunquam definet qued Angelis competit animabus rationalibus sed fieri non potest ut definat Dicimus etiam ne accidentalis mutationis capacem esse quia transferretur à potentia ad actum aliquem accidentalem Twis Animadvers in Colat. Arm. cum Iun. propofit 6. Sect. 3. Vide Aquin. part 1. Quaest. 9. Artic. 1 2. Quaest. 9. Art 7. Iob. 4. 18. And his Augels he charged with folly the good Angels with possible though not actual folly * Geâ—h loc commune Martinus de Deo Wendelinus Christ Theol. l. 1. c. 1. Psal. 120. 27 28. Heb. 4. 13. Mat. 5. 18. * Cum nos paenitet destruimus quod fecimus Sic Deus paeâ—tuisse dicitur secundum similitudinem operationis in quantum hominem quem fecerat per diluvium à terrae facie delevitâ— Aquinas Quaest 19. Artic. 7. partis primae * Mutat facta non mutat consilia August Aliud est mutare voluntatem aliud velle mutationem Aquinas Quaest. 19. Art Septimo partis primae * Jer. 18. 8. and 26. 2 3. Windelinus Christ. Theol. l. 1. c. â— Consectaries from Gods Immutability 1 Sam. 15. 18 19. Adam supported himself with that one promise Gods promises are faithful and firm words What good thing the Lord hath promised what grace or priviledge as Christians any ever received or succoâ— found the same may the faithful iook for Gal. 6. 9. 2 Tim. 3. 14. 1 Cor. 15. ult Queen Elizabeths word was Semper eadem Deut. 32. 3. Nihil magnum niâ—i magnus Deuâ— Of Gods Perfection Greatness is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largeness of all excellencies * The Apostle by an Hebrew pleonasm saith the same thing twice illustring it by the contrary Reasons of Gods Perfection 1. That which is the chiefest being and Independent is most perfect 2. That which is infinite in Essence can want nothing 3. The more simple a thing is the more perfect * Psal. 7. 10. and 7. 6 8. and 137. 9. Psal. 56. 3. and 11. 1. Rom. 12. 2. Perfect in the general is that to which nothing is wanting therefore that is most perfect to which agreeth no imperfection Little works of nature and of providence have a greatness in them considered as done by God 2 Sam. 22. 31. All Gods works are perfect Gen. 1. 31. Alphonsus was wont to say If he had been of councel with God in the making of his works he should have made some of them melius ordinatius Ezek. 36. 23. Iob 38. 34 35 37. Isa. 40. 12. Elihu alledgeth Gods works to Iob to shew his greatness Iob 36. 27. 28 29. and 37. 1. to 7. Reasons why Gods works are great 1. He that worketh most universally unlimittedly supremely must work great things 2. He that works most wisely must needs do great things Psal. 104. 24. 2. He that works most mightily and powerfully must needs do great things Isa. 43. 13. 4. He that does all this most easily must needs do great things Psal. 33. 6. God is great in his Authority He is King of Kings the only Potentate God is most high The Greatness of Gods authority standeth in two things 1. The universality of it Gods authority reacheth to all things the whole world and all creatures in it are subject to his will and disposing 2. The absoluteness of it what he willeth must be done Absolute Dominion is a Power to use a thing as you please for such ends as you think good God hath a double power and authority over the Creature 1. As an absolute Lord. 2. As a Judge according to which double power he exerciseth two kindes of acts Actus Dominii and Iudicii 1. He hath an absolute soveraignty over all the Creatures and hath no rule to govern the Creature by but his own will Dan. 4. 17 32. Ephes. 1. 11. He can do the creature no wrong in any of his dispensations Four things he doth to the creatures as an act of Soveraignty 1. He gives the Creature what being he pleaseth 2. He appoints it to what end he pleaseth Rom. 9. 22. 3. He gives it what law he will here come in acts of Justice and Mercy 4. Orders all their actions by his effecting or permitting will 2. He resolves to govern these creatures Modo Connaturali suitably to their own natures He gives reasonable creatures a Law which they must know and approve and the service they perform to him must be reasonable Gods Soveraignty here below is seen in ordering 1. Natural causes which act from an instinct of nature and are carried to their end by a natural necessity 1. In acting them according to their natures for the ends he appointed them 2. In restraining their acting sometimes that fire shall not burn 3. In acting them above their natures the rock shall yield water 4. In acting them contrary to their natures fire shall descend 2. Voluntary causes acting from a principle of reason and the liberty of will Prov. 16. 11. Psal. 33. 15. Prov. 21. 1. in ordering their thoughts apprehensions counsels affections Rom. 9. 17. Rom. 9. 20. Heb. 12. 9. Consectaries from Gods greatness in his nature Corollaries of Gods perfection Deut. 18. 13. Matth. 5. 48. Psal. 18. 22. 1 Cor. 13. 10. Consectaries from Gods great works There is a twofold greatnesse in the works of God 1. In the bulk or quantity of them as the work of Creation 2. Of quality or vertue Gen. 1. 16. The Moon is a great light in regard of light and influence excellency and usefulnesse to the world See Iob 37 38 39. Consectaries from Gods being most high Mihi verò dicendum videtur Nihil extra Deum esse absolutè necessarium sed tantum ex hypothesi Attamen esse necessarium secundum quid viz. ex hypothesi reicuique fateor vel contingentissimae poterat accidere Twiss Animadvers in collat Armin. cum Iun. IndepeÌ„dentia est proprietas Dei qua quoad essentiam subsistentiam actiones à nulla aelia dependet causa cum à seipso fit subsistat agat Wendelinus John 1. 3. Act. 17. 25. Ab independentia Dei non differt sufficientia qua ipso in se à se sibi nobis sat habet nullaque re indiget cum omnia alia uti à Deo dependent ita sibi ipsâ—s minimè sufficiant Proprietatem hanc indigitat nomen Dei Schaddai Gen. 17. 1. 35. 11. Wendelinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. β Rex unus est apibus dux unus in gregibus in armentis rector unus multo magis mundi unus est rector qui universa quaecunque sunt verbo jubet
chiefly exercised about the noblest creatures Angels and men Psa. 36. 6. Prov. 21. 10. God is an understanding Essence present in all places at all times with all persons therefore he must needs observe and know all their motions 2. All things are spoken and done by an influence of power derived from him He is the most principal worker of every action without a special and immediate operation of whose might the secondary cause would be dead and powerlesse 3. God hath given us a law to order men in all their words and carriages little and great 4. He is the Judge of all the world he must judge certainly infallibly and perfectly The Saints are under Gods peculiar providence Zach. 2. 18. The Lord orders every thing for their good Psal. 106 46. Nothing can do them hurt Psal. 46. 1 Luke 10. 19. Isa. 54. 17. The creatures are instrumentum arbitrarium not necessarium He is the governor of nature else he could not cross nature Neh. 9. 6. Heb. â— 3. Act. 17. 28 Tres sunt gradus divinae providentiae 1. Conservatio actio Dei qua essentias Creaturarum quoad species vel individua continuat corumque agendi vires conservat 2. Gubernatio actio qua prae summa sua autoritate potentia sapientia de rebus omnibus disponit casque pro arbitrio suo regit 3. Ordinatio qua Deus pro admirandâ— sua sapientia potentia omnia in ordinem redigit fines certos bonos constituendo media ad fines disponendo disposita regendo Isa. 10. 6 7. Wendelin God turns the misery of the godly to their special good and the prosperous estate of the wicked is an occasion of their woe Consectaries from Gods providence Satis constat Epicurum quem admodum animorum immortalitatem ita Dei providentiam sustulisse Voss. in Maimon de Idol c. 2. Gods providence is like a well-drawn picture which eyeth each in the room O tu bone Omnipotens qui sic curas Unumquem que nostrum tanquam solum cures sic omnes tanquam singulos August confes lib. 3 c. 11. His providence is conversant about sin but without sin The story of Ioseph is one of the fairest draughts of providence a lie cast him into prison and a dream fetcht him out Eliz. Young Vide Histoire universelle du D' Aubigne Tome premier l. 5. c. 1. 2. p. 371 372. c. 4. p. 379. I trust God which hitherto hath preserved and led me by the hand will not now of his goodness suffer me to go alone Q. Elizabeth Stow Chron. Psal. 106. 2. 14. 2. Psal. 92. 4 5. Psal. 107. ult Psal. 48. 8. Austin travelling on the way mistook it and thereby saved his life escaping an ambush of the Donatists See a special providence in Mr Clarks Life of Mr Dod. p. 411. Totum vitâ— meae curriculum plenum est mirandarum divinarum liberationum ex magnis morbis periculis calamitatibus nullum elementum est à quo non infestatus sum Scultet praefat ad curriculum vitae Res adoo cognitu necessaria atque utilis ut in duorum istorum Adami Christique rectanotitia à quo primo peccatum maledictio ab altero gratia omnis salus summam religionis bene constituat Augustinus Hoaâ—beek Anti-Socin l. 3. c. 3. Sect. 1. Gen. 3. 63. Eccl. ult Causa prima peccati erat Diabolus 2 Cor. 11. 3. secunda Adam Rom. 7. 14. 5. 12. Attende ordinem progressum humanae perditionis primò Deus dixerat Quâ—cunque die comederâ—â—is ex eo morte moriâ—mim Deinde mulier dixit Ne fortè moriamur Novissimè serpens dixit Nequaquam moriemim Deus affirmavit mulier quasi ambigendo illud dixit â—iabolus negavit Lomb. l. 2. distinct 21. Rev. 12. 9. and 20. 2. Adae peccatum primum non fuerit quod fructum ederit peccatum antè conceperit quo prolectus quodammodo protractus ad edendum suit Cumque eo animo esset etsi fructum omnino non attigisset tamen peccasset graviter quemadmodum quidam etiam Scholastici concedunt Sed hujus peccati extremus quasi actus suit edisse quod â—itatum erat Whitakerus l. 1. de peccato originali c. 14. Transgressionis perpetratio consummata fuit in esu fructus arboris prohibitae quae dicta fuit arbor scientiae boni mali sed hujus inobedientiae primus motus ac gradus necessaraò antecedebat externum illum actum comestionis ita ut rectè dicere liceat hominem fuisse peccatorem antequara externum illum actum comestionis perfecerat Peccatum illud fuit consummatum quoad humani generis defectionem in Adamo Adam enim proprâ—è fuit principium humani generis non Eva Hinc est quod de secundo Adamo legimus in Scripturis sed non de secunda Eva. Ames medul l. 1. c. 11. It was Praeceptum exploratorium The Serpent of all beasts was the best to creep into the garden unseen of Adam who was to keep the beasts out of it and to creep out again b The evil one findes nothing in me saith Christ and Eph. 6 12. If we had stood in our integrity say they Satan could have suggested objects to the senses but he could not have dealt immediatly with the Spirit Shepheards Theses Sabbaticae Septimo die cum perâ—ecisset Deus opussuum quod fecerat qui 〈…〉 ab omni opere diei septimo benedicens Sabbatum instituit consecraviâ— Gen. 2. 2 3. quippe in quo respiravit re credâ—iâ— se nec dum ut videtur peccato admisso aut pâ—na sontibus vel Angelis vel Hominibus à Deo insticta Usserii Annales veteris Pâ—â—â—amenâ—â— p. 2. Non est veriâ—imile tam multa varia quae inter Creationem ejus narraâ—tur â—acta in dimidium ferè uâ—ius 〈…〉 Simps Câ—â—on Cathol par 1. vide Cl. â—aâ—akerâ— Cinnum vide plura ibid. lib. 2. cap. 2. * Hoc itaque de uno cibi genere non edendo ubi aliorum tacita copia subjacebat tam leve praeceptum ad observandum tam breve ad memoria retinendum ubi praesertim nondum voluntati cupiditas resistebat Quod de paena transgressionis postea subsecutum est tanto majore injustitia violatum est quanto faciliore posset observantia custodiri Aug. de Civ Dei l. 14. c. 12. Vide Bellarm. l. 3. de Statu peccati ca. 9. 10. Rom. 5. 14. that is those which had not the Law clearly revealed to them Gen. 1. 26. 2. 16 17. Col. 3. 10. That man adorned by God with such excellent gifts of knowledge and holinesse created in integrity did yet sin in a matter wherein he might so easily have abstained it much heightens the sin The place also where the fault was committed aggravates the offence for Adam sinned in Paradise a holy place Apoc. 2. 7. and a Type of heaven Gen 3. 23. M. Ball. Nota hic ordinem gradum peccati
perferre nequeant Exclamant gemitus edunt vincuntur enim dolore quia deest illis inspirata patientia Lactant. de Iustitia l. 5. Vide plura ibid. Pax itaque corporis est ordinata temperatura partium Pax animae irrationalis ordinata requies appetitionum Pax animae rationalis ordinata cognitionis actionisque consensio Pax corporis animae ordinata vita salus animantis Pax hominis mortalis est Dei immortalis ordinata in fide sub aeterna lege obedientia Pax hominum ordinata concordia Pax domus ordinata imperandi atque obediendi concordia cohabitantium Pax civitatis ordinata imperandi atque obediendi concordia civium Pax coelestis civitatis ordinatissima concordissima societas â—ruendi Deo invicem in Deo Pax omnium rerum tranquillitas ordinis August de civit Dei lib. 19. cap. 13. Vide Thes. Theol. Salmur part 1. De perseverantia fidei The sure mercies of David Isa. 55. 7. * Quae promissiâ— non potest esse conditio nata ut quidam excipiunt quia condâ—tio esset nugatoria quasi diceret Dabo ut non recedatis si non recedatis ut perseveretis si perseveretis Rivet Disp. 11. de persev sanct Vide Croc. in Aug. confes Quaest. 4. c. 67. 2 Cor. 5. 14. Phil. 3. 7. We must deny our own natural wisdome in the things of God Prov. 3. 5. Christianity is a school sect of men that deny themselvs on religious reason See Luk. 24. 27 28 29. We should not only look to the setling of our particular assurance but also cast up our reckoning what religion may cost us Matth. 19. 21. Psal. 45. 10. Rom. 8. 3. 29. 15. 2 Cor. 8. 9. He denied himself for us in the joyes of heaven and in the glory of his Father See M. Hilders on Ps. 51. Lect. 74. M. Ball of the Cov. ch 11. D. Gouge on Ephes. 6. 14. One is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so It respects three several things 1. In reference to the act of any grace it implies truth opposite to hypocrisie prayer which proceeds not out of feigned lips truth in the inward parts Heb. 10. 22. Repentance Faith Love must be unfeigned 2. In reference to the object it takes it entirely thorowly without reservation loves God all in God his holinesse as well as his mercy hates all sinne and all in sinne Psal. 119. 6. 12. 7. 12. 8. 3. In respect of the motive or end singlenesse onenesse of heart Isa. 44. 20. Jam. 4. The comfort of all the Scriptures right to all the creatures benefit of all the Ordinances belongeth to the upright M. Harris The same boldnesse that innocency gives us before men sincerity will give us at the judgement of God * He is the same at all times when goodnesse is persecuted he is good when evil is in credit he is against it in all companies places he is the same in secret and publick because God is alwayes present and the same and so apprehended by the true hearted Revel 21. 3. See Mr Bridges Sermon entituled A vindication of Ordinances on Deut. 18. 15. D Hill on Eph. 4. 15. p. 18 19. M. Manton on Jam. 1. 19. pag. 153 154. M. Symonds Christian plea at the end of sight faith The Familists talk of living in God and upon God immediately they call Ordinances by way of scorn forms they are so if they be rested in but otherwise they are means of serving pleasing and obeying God M. Laurence his vindication of the Scriptures and Christian Ordinances See his Plea for the use of Gospel-ordinances In my first Book I have spoken of reading and meditating in the Word See Isa. 55. 20. Prov. 22. 17. Nehem. 8 3. We must hear the Word with faith Heb. 4. 2. that brings every truth to the soul with divine authority 1 Thes. 2. 13. Heb. 12. 25. and causeth the soul thence to receive it with assurance 1 Thess. 1. 5. and to submit to it See Job 5. ult Luk. 24. 15 30 Obedient hearing is made a sign of grace John 10. â—â— See Joh. 8. 27. A Song or Psalm is a composition of words in strict numbers fit to be uttered in a tunable voice or with an instrument David made many of these The word Psalme is usually limited to signifie a holy Song Fuisse in usua apud Christianos ab ipso exordio nascentis Eâ—clefiae ut in conventibus Ecclesiasticis Psalmodia primum locum haberet cognosci potest ex loco illo Apostoli 1 Cor. 14. 26. Item ex Tertulliano in libro de velandis virginibus extremo Bellarm. de bonis operibus lib. 1. cap. 14. That singing of Psalmes is a duty of the Gospel see Mr Cotton of Singing of Psalmes cap. 4. and M. Manton on Jam. 5. 13. and M. Fords Singing of Psalms a Christian Duty All the while the burnt-offering was in offering they bestowed themselves in singing and gladnesse as we sing a Psalm in the celebration of our Sacrament warrantably by this Mr Hildersam Heron. Singing of Hymns is by some counted an Ordinance that is any person of the Congregation exercising their own gifts should bring an Hymne and sing it in the Congregation all the rest being silent and giving audience M. Edw. See Dr Willet on Exod. 15. pag. 192. See 1 Chron. 15. 27 28. 17. 4 5. Baptisteria multae Ecclesiae retinent quaedam tollunt Organis pâ—eumaticis quaedam utuntur aliae non utuntur Nullae quod sciam ut Antichristianas Ceremonias damnant Crocius in August Confes. Quaest. 2. cap. 29. Hinc fracta illa Musica quae intelligentiam excludit abesse debet à sacris exercitiis pictatis saltem quae cum aliis habemus Ames Medul Theol. l. 2. c. 9. Hujusmodi Musica instrumenta magis animum movent ad delectationem quam per ea formetur interius bona dispositio In veteri autem Testamento usus erat talium instrumentorum tum quia populus erat magis durus carnalis Unde erat per hujusmodi instrumenta provocandus sicut per promissiones terrenas tum etiam quia hujusmodi instrumenta corporalia aliquid figurabant Aquin. 2a 2ae q 91. Art 2. ad 4 tum Musicae Organicae aec instrumentalis usus ita est permissus ac privatim inter Christianos indifferens ut multo satius sit publicè â—â— eo abstinere quam eam introducere aut continuare quia majus subest periculum quam aedificatio Rivet in Cathol Orthodox Talis debet esse Cantus qui intelligentiam verborum non impediat sed potius juvet Proinde quo modo probari potest illa fracta clamosa fragesa Musica in Templis qua ita canitur ut nihil penitus intelligas aut percipias praetâ—r harmoniam Musicam Zanchius in Ephes. 5. 19. Minimè omnium