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
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
it could not continue if each of the parts did not so work as to help and uphold the other in some respect or other Now these several parts could not so work for one common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governor which knows the motion and working of each and rules all and each to that end in their several motions What upholds the world is but God upholds the world Therefore he is 1. This is Aquinas his reason Natural bodies which want knowledge work for a certain end because they frequently work after the same manner therefore there must be a minde understanding and governing all things and directing them to that special and chief end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone down-ward the fire upward the seasons of the year constantly follow each other 2. Particular Effects the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shews The Psalmist calls the heavens The works of Gods fingers Psal. 8 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens David spends the 139 Psalm in admiring Gods goodness to him in the framing of his body there is a multitude of members and they have distinct offices and one member sympathizeth with another I am fearfully and wonderfully made ver 15. curiously wrought in the lowest parts of the earth The Hebrew word is very emphatical it signifieth embroidered or wrought with a needle that is cunningly wrought with Nerves Veins Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymn in the praise of him that made g him The infusing of the soul Eccles. 11. 5. and sustaining the infant in the womb where it cannot breath and the taking it out of the womb are wonderful Psal. 22. 9. and 71. 5. 1. The creation of the Heavens proves that there is a God The largeness roundness pureness solidness the continual and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbs and Stars in exact signification importeth that the stars observe a Law in their motion which Law is given unto them onely by God himself who is their true Law-giver Suidas affirmeth that even Abraham himself was first occasioned to seek after God by considering the motion of the stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderful order and variety and yet no less a constancy he presently collected that these strange revolutions were directed and guided by some God The Sun is a representative god the brightness of his beams shews the majesty of God his influence the omnipresence of God his indefatigable motion the eternity of God 2. The Creation of man proves this truth that there is a God 1. A man may reason from his own framing in the womb and preserving in the world Man is framed in the womb by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourly frame other men and that is a wise worker which is alike wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set down this order for producing of men and so a God 2. The Nobility and Excellency of the soul sheweth plainly that it is of Divine Original it being spiritual and incorporeal could not but proceed from that which is incorporeal The effects cannot be toto genere better then the cause Divers works are done by man arts invented Zach. 12. 12. The immortality of the soul proves that there is a God the soul is quick and lively when the body is sick and dying 3. The being and preservation of each particular man Each particular man in the world may reason from his own being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himself nor be made by any inferior thing to it self therefore it must be made by some thing more excellent then it self viz. One infinite thing from which all particulars had their original 4. God is manifested in the consciences of men as was touched before 1. By the Ministry of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after sin committed 1. In the godly 1 Sam. 24. 5. and 2 Sam. 24 10. 2. In the wicked Matth 27. 3 4 5. 2. Civil Effects States and Kingdoms consist and are governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisdom and goodness of the governed or of the Governors or of some higher cause then they both Now it cannot be attributed to the wisdom of the Governors as being often times foolish and men of mean understanding at the best such as cannot prevent the conspiracies of those under them Nor yet doth it arise from the goodness of the persons governed most of which most times are wicked and unwilling to come under government Therefore it must be of God that is a common Superior which holds all in awe 2. Extraordinary Effects Miracles There is a work of miracles for all stories both of Scripture and other Countreys do agree in relating divers Miracles Now the worker of a miracle is he that can lift nature off the Hinges as it were and set it on again as seemeth best to himself and therefore is above the course of nature and the Commander
of the course of nature and so is the Author of all things under himself under nothing and that is none but God The certain and plain predictions of future Contingents long afore whose events could by no wit of man be either gathered from their causes or conjectuced from their signs Miracles are wrought beyond and above the course of nature therefore some supreme power must work them Secondly Arguments may be drawn from the contrary to prove that there is a God Reasons From the contrary are two 1. From the being of Devils There is a Devil an Enemy to God which sets himself against God and desires and strives and prevails in many places to be worshipped as God therefore it must needs be there is a God to whom the service and honor is due of being confessed and adored as God which these do unduly affect and seek Again the Devil is a Creature for strength wisdom nimbleness able to destroy all mankinde quickly and out of his malice and fury very willing to do it Yet he cannot do it it is not done of this restraint there is some cause therefore there must be something which over-commands and over-rules him and that can be no other then a God that is something of higher Power and in Wisdom far beyond him Now there are Devils it is apparant by the horrible temptations which are cast into the hearts of men quite against and beyond their natural inclinations as Blasphemous suggestions and as appeareth by the practices of Conjurers and Witches who practise with the Devil and of those Countreys which worship him instead of God Vide Lod. Viu de Ver. Fid. Christ. l. 2. c. 16. 2. From the slightness of the Reasons brought to disprove this truth or to shew the contrary The Reasons produced to shew there is no God are fond and weak and what is opposed alone by weak and false Reasons is a truth 1. If there were a God some man should see him and sensibly converse with him This is a brutish Reason What cannot be seen is not then man hath no soul God is above sense more excellent then to be discerned by so poor weak and low a thing as sense is 2. God daily makes himself after a sort visible to men by his works 2. If there were a God he would not suffer wicked men to prosper and oppose better men then themselves nor himself to be so Blasphemed as he is Those things that to us seem most unjust and unfit if we could see the whole tenor of things from the beginning to the ending would appear just and wise Look on the whole story of Ioseph and then it is a rich peice All Divine Religion say the Atheists is nothing else but an Humane invention artifically excogâ—tated to keep men in aw and Scriptures are but the device of mans brain to give assistance to Magistrates in Civil Government This Objection strikes at the root and heart of all Religion and opposeth two main principles at once 1. That there is a God 2. That the Scripture is the word of God which though it be but a meer idle fiction yet it prevailed too much with some learned men Tullie and Seneca were the chief Patrons of that conceit Thaâ— Religion is no better then an humane invention 1. Religion is almost as ancient as man when there were but three men in the world we read that two of them offered up their sacrifices unto God 2. The Universality of Religion declareth that it is not a Humane invention but a Divine impression yea and a Divinity-Lesson of Gods own heavenly teaching Lactantius accompteth Religion to be the most proper and essential difference between a man and a Beast 3. The perpetuity of Religion proveth also that it was planted by God For the second part of the Objection about the Scriptures I answer Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint circumcision to cut a poor childe as soon as he comes into world two and twenty thousand Oxâ—n and a hundred and twenty thousand sheep were spent by Solomon at the dedication of one Altar To slaughter so many Oxen and Sheep such useful creatures was enough to bring a famine They were to give away the seventh part of their time to God Christ was not the Son of the Emperor Augustus to commend him to the Grandees of the world but the supposed Son of a poor Carpenter a Star leads the wise men to a stable though that shined gloriously without yet there was nothing within but what was base and contemptible Christ fell on the Pharisees the great Doctors Mat. â—3 called them fools and blinde and threatned them with hell he cryed down the Ceremonial Law the Ministry which had been practised divers hundred years the Jews were naturally tenacious of their Customs Christ chose silly unlearned men to propagate the Gospel Nothing crosseth humane wisdom more then the whole Scripture from the beginning to the end Martin Fortherby Bishop of Salisbury who wrote Atheomastix addes another reason to prove that there is a God and it is taken from the grounds of Arts There is no Art saith he neither liberal nor illiberal but it cometh from God and leadeth to God 1. From Metaphysicks he urgeth that the bounding of all natural bodies is the work of God to be unlimitted and boundless is onely the Prerogative of the Maker of all things Every finite body being thus limited must needs have those bounds prescribed unto it by some other thing and not by it self For every thing by nature seeking to inlarge it self as far as it is able if it had the setting of its own bounds it would set none at all but would be as infinite as God himself is who hath the setting of limits unto all things Who could circumscribe all things within their limits but onely God himself who is both the Maker and Ruler of all things Psal. 33. 7. Iob 38. 11. 2. From Philosophy Every thing that is must needs have a cause and nothing can be the cause of it self and among all the causes there can be but one first and principal cause which is the true cause of all the rest and of all those effects which proceed from all of them Then the first cause can be nothing else but God for what can that be which giveth being unto all things but onely God 2. All motion depends on some mover the motion of sublunaâ—y things depend on the motion of the Heavens and their motion must needs be caused by some supreme first mover Therefore we must necessarily come at last to some first mover which is moved of no other and that is God This was the common argument of Plato Aristotle and all the best Philosophers Every thing hath a peculiar end appointed whereunto it is directed by nature as the Bird to build her nest and the Fox to make
before another and ought not to do so now that God chooseth some it is of his meer grace for all deserve eternal damnation Vide Dav. Dissert Praedest p. 132 133. Obj. Predestination or Election is grounded on Gods foreknowledge Rom. 8. 28 29 1 Pet. 1. 2. Ergo say the Papists God out of the foresight of mans good works did elect him And the Arminians say that God elected them out of the foresight of mens faith and perseverance so Election and Predestination shall be grounded on the will of man Answ. The foreknowledge of God is 1. Permissive so he foresaw all mens sinnes the fall of Angels Adam 2. Operative so he foreknows all the good that is in men by working it God foresees to give men faith and then they shall beleeve perseverance and then they shall hold out There can be no difference till elective love make it When God hath decreed to give grace he foreknows that man which beleeves 2. Predestination is not onely an eternall act of Gods will but of his understanding Ephes. 1. 5. Act. 2. 23. 3. There is a twofold foreknowledge of God 1. Generall whereby he foreknew all things that ever were 2. Special a foreknowledge joyned with love and approbation as 1 Pet. 1. 21. Mat. 7. â—8 Arguments against the Papists and Lutherans That which is the effect and fruit of Election that cannot be a cause or condition for then a thing should be a cause to it self But these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseen holy Acts 13. 48. A man is not ordained to eternal life because he beleeveth but he beleeveth because he is ordained to eternal life Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly then we should choose God and not he us contrary to that Ioh. 15. 19. Thirdly Infants are elected who cannot beleeve or do good works This argument saith Rivet Disputat 4. de causa electionis although it be puerile by reason of the Subject yet it is virile if we respect its weight for the Adversaries cannot avoid it without running into many absurdities by denying that Infants are saved against that of Matthew 18 and by affirming that some are saved which are not elected against Rom. 11. Fourthly If man were the cause of his own election he had cause to glory in himself election should not be of grace See Master Bailyes Antidote against Arminians p. 26. to 46. All the sonnes of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thess. 1. 10. 2. 13. Chosen out of the world John 15. 19. therefore he chose not all in the world but some 2. Saving faith is a true effect of Gods election peculiar to the elect and common to all the Elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16 Rom. 11. 5 7. Few saved Luke 13. 23. The Elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handful Mat. 7. 13 14. 22. 14. Luke 12. 3â— Though some of the places of Scripture may be expounded of the small number of Beleevers in the daies of our Saviour yet some are more generally spoken shewing plainly that onely few do finde the way to life At this day if the world were divided into thirty parts nineteen of them do live in Infidelity without the knowledge of the true God The Mahometans possesse other six parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomatical not personal they acknowledge that there is a choise of this or that particular means to bring men to salvation God say they hath revealed but two waies to bring men to life either by obedience to the Law or by faith in Christ. But they deny that there is an election of this or that particular man God hath set down with himself from all eternity not onely how many but who shall lay hold on Christ to salvation and who not â— Pet. 1. 10. speaks of an election personal Rom. 9. 11 12. of both elections axiomatical and personal See Iohn 10. 3 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable as that the elect may become reprobates and the reprobate elect There is say they a constant and frequent intercourse of members between Christ and Satan to day a member of Christ to morrow a member of Satan Rom. 8. 28. All things work together for their good then nothing shall work for their greatest hurt that is their damnation And ver 30. he saith Those whom he predestinated he hath called justified glorified not others but those whom he hath predestinated these he called and justified Gods election is most firm certain and unchangeable Iohn 6. 37. 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of election for they hold that absolute election onely follows final perseverance in faith and that faith may be totally lost and faile finally So much concerning Election In the Scriptures reprobate and to reprobate are referred rather to the present conditions of wicked men then Gods eternal ordination concerning them But the decree of reprobation is exprest in such tearms as these God is said not to have given them to Christ not to shew mercy on some not to have written the names of some in the Book of Life Reprobation is the purpose of God to leave the rest of men to themselves that he may glorifie his justice in their eternal destruction Est decretum aliquod quo destinavit alicui Deus damnationem Twiss The Schoolmen and others distinguish between a negative and positive or affirmative act of Reprobation The negative act is called preterition non-election or a will of not giving life The positive or affirmative act is called pre-damnation or a will of damning the reprobate person So there are two parts of election viz the decree of giving grace by which men are freed from sin by faith and repentance 2. of rewarding their faith and repentance with eternal life The word Reprobation is taken three waies saith B. Davenant out of Iunius 1. For preterition and damnation joyntly 2. For the alone decree of damnation so to be reprobated is to be appointed to eternal torments 3. As it is opposed contradictorily to election so it is taken for preterition onely or non-election Daven Dissertat de Praedestinat c.
Religio Medici 3. Ordination and Appointment whereby he assigned unto all creatures their use Ier. 52. 15. He made nothing in vain 4. A Sanction of a Law and Decree which the creatures must alwayes observe called a Covenant with day and night Hitherto of the efficient cause and the matter there followeth the form of Creation which may be considered either in respect of God or in respect of the things created 1. The manner of Creation in respect of God is this He did not create the world by a necessity of nature but according to the Eternal and Immutable yet most free decree of his will 2. By his word and beck alone without any change weariness or toil he made and established all things The form of Creation in respect of the things created is two-fold 1. Internal viz. the very force and power of nature imprinted by God both in all things in a common manner and respect and in the several kinds according to the particular essence and condition of every thing by which they are made powerful to proper or common operations 2. The external form is two-fold partly a suddain and momentary production of all things partly a most beautiful disposing and excellent order of all things produced both in themselves and among one another Gen. 1. 3. There is order 1. In making them In simple things as the Elements God began with those that are most perfect the light or fire the purest creature Psal. 104. 2. and then went on to the lesse perfect in mixt bodies he began with things more imperfect First made things that have being and no life then plants after beasts and men 2. In disposing all things in their proper places for the beauty and service of the whole the beasts in the earth the fishes more in number and greater in bulk in the Sea The world hath its name in Greek from beauty God could have created them all at once but he made them in the space of six dayes that he might shew 1. His power in producing whatsoever effects he would without their general causes while he enlightened the world made the earth fruitful and brought plants out of it before the Sun and Moon were created 2. His goodnesse and liberality while he provides for his creatures not yet made and brings the living creatures into the earth filled with plants and nourishment men into a world abundantly furnished with all things for necessity and delight 3. That we might thereby more easily conceive that the world was not made confusedly or by chance but orderly and by counsel and might not perfunctorily but diligently consider the works of Creation How should we deliberate in our actions which are subject to imperfection since it pleased God not out of need to take leisure So much for the form of Creation there remains in the last place the End which is two-fold 1. The last and chiefest the glory of God the Creator in manifesting his Goodnes Power and Wisdom which excellencies of God shining forth in the existence order and wonderful workmanship of all creatures and in the wise Government and administration of them God would have acknowledged and praised by reasonable creatures Psal. 19. 1. 10. 24. Prov. 16. 5. Isa. 40. 26. Rom. 1. 20 36. 2. The next End for the work it self that all things should serve man and be useful to him especially to further the salvation of the Elect Gen. 1. 20. Psal. 8. 4 5 6. 1 Cor. 3. 21 22. It serves to confute sundry errors 1. The Arians which said the world was made by Christ as the instrument and secondary cause that place Rom. 11. 36. doth not prove an inequality of persons 2. The Manichees which held two beginnings contrary to themselves God the author of good things and the Devil the author of evil this is blasphemy against God and is contrary to what Moses saith Gen. 1. 31. 3. Aristotle that held the world was eternal as Ludov. Viv. de veritate Fidei Christ. l. 1. c. 10. saith though some say he did not Democritus who held that the world was made by a casual concourse of Atomes and that there were infinite worlds when the Scripture speaketh but of one God sent his Sonne into the world not worlds See the Discovery of the World in the Moon Proposit. 2. Mr Rosse opposeth those Atomes Refutat of Dr Browns Vulgar Errors c. 17. Ubi sunt aut unde ista corpuscula cur illa nemo praeter unum Leucippum somniavit à quo Democritus eruditus haereditatem stultitiae reliquit Epicuro Lactant. Divin Instit. l. 3. de falsa sapientia p. 190. Vide plura ibid. 191. Galen who having read the fifth Chapter of Genesis said That Moses said much but proved little 2. It condemns 1. Those which set their affections on the creature If there be beauty in that what is in the Creator 2. Those that abuse the creatures by cruelty or pretended Lordship 3. Those which mock at the parts of any man if born lame or deformed this is to despise the Workman to murmur at the Potter 3. It shews that God hath first chief absolute and perpetual Soveraignty over all his creatures so that he can use command and do with them as in equity seems good to his henvenly wisdom 4. When we'behold the Heavens the Earth Air and Sea how they are filled what use and commodities they have we should contemplate God in these things we see with our eyes 2. We should learn what a one God is 1. Eternal He that made Heaven and Earth is ancienter then both 2. Almighty Great works cannot be brought to passe without great strength he must needs be infinite in power which made Heaven and Earth and hangs the Earth as a Ball without any pillar to support it 3. Most Wise strength separated from wisdom is little worth God knows all things the nature of the Heavens Earth Water perfectly because he put such a Nature into them Tell your selves that God is a wise understanding Essence can order all to the best 4. Exceeding Good He hath infused goodness into the Heavens Waters Earth they are helpful and serviceable to man how much more goodness is there in God! He is good and doth good Psal. 119. 5. See his Love in making man best of the creatures here below we should honour God in our mindes account him the chiefest and onely good and his favour the chiefest felicity bring our wils to long after him to desire him above all other things chusing him as our happinesse loving him and desiring to enjoy him fully Learn to fear him above all not daring to offend him Acts 4. 24. and obey and please him what more agreeable to reason then that the Maker of all should be Ruler of all We are more his then a childe his Parents a servant his Masters We should also acknowledge that he made us Psal. 100.
receive heat light and cold heavier then the fire lighter then the earth or water placed in the midst of them fit for breathing seeing smelling and moving This Element also leads us to God For 1. It truly and really subsisteth though it be not seen So also the Lord the Maker of it hath a real but invisible existence 2. It is every where within and without us so is God every where present 3. It is the preserver of my life and we may say of it truly as the Apostle of God himself in it under God we live move and have our being 4. Fire which is some say to be understood in light an adjunct and quality of it Scaliger would prove a fiery Element because fire tends thither First God made the Elements of the Earth and Water which in Geography make one Globe Others say light neither is that Element nor proceeds from it but the Sun however I shall handle it here among the works of the first day Without light Gods other works could not have been discovered by men Light is an excellent work of God tending to manifest his excellency to men it is a comfortable thing to behold the light Psal. 104. 2. Who coverest thy self with light as with a garment that is createdst the light thereby shewing his excellency as a man doth by making and wearing a rich and glorious suit of cloths he made and doth maintain the light in its perfection God expresseth his greatnesse above Iob in that he could not make light nor knew not what it was q. d. Iob thou art a mean Creature thou dost not create nor order the light neither dost thou know the nature and working of it The greatnesse of this work appears principally by two considerations 1. The hidden abstruse and difficult nature of it Philosophers cannot tell what to say of it whether it be a substance or accident and if a substance whether corporeal or incorporeal and spiritual it is a quality say they which makes other things visible that is the effect of it This word light in English signifieth both that which the Latines call lux and that which they call lumen which yet are two distinct things The first being in the Sun or Moon properly the second in the aire and an effect of the other Some think that it is a substance and one of the simple substances which they call Elements of which compounded substances are made by mixing them together and is nothing but the Element of fire which Philosophers speak of being more subtil theu the aire And as the water compassed the earth and the aire the water so did light the aire and was far greater then the aire as that was then the water and earth so as this is the highest of all the Elements See Sir Kenelmâ— Digb Treatise of Bod. c. 7. 2. It is very useful needful and beneficial For first it carrieth heat in it and conveigheth heat and the coelestial influences unto all other things 2. It distinguisheth day and night each from other without it what were the world but a dungeon 3. It is exceeding necessary for the dispatch of all businesse 4. To make the beautiful works of God visible Heaven and Earth and dissipate those sad thoughts and sorrows which the darknesse both begetteth and maintaineth 1. We cannot see light without light nor know God without his teaching 2. This serves to condemn our selves which cannot see God in this light though we see it with content we should lament this blindnesse When the day begins to peep in at your windows let God come into your thoughts he comes cloathed and thus attired tell your selves how beautiful and excellent he is 3. It may exhort us to labour to raise up our hearts to God in hearty thankfulnesse for the light How merciful and gracious art thou who givest me light and the sight of it take heed of abusing it to sin and thy eyes whereby thou discernest it especially magnifie God that giveth you spiritual light and sight Christ is the light of the world natural darknesse is terrible light comfortable what is spiritual Light is so pure faire and cleare that nothing can pollute it a resemblance of Gods infinite purity The creation of day and night and the distinction and vicissitude of both is the last thing in the first daies work Day is the presence of light in one half of the world and night the absence of it in the other So that the dispute whether day or night were first seems superfluous seeing they must needs be both together for at what time the light is in one half of the world it must needs be absent from the other and contrarily for all darknesse is not night nor all light day but darknesse distinguished from light that is night and light distinguished from darknesse that is day unlesse we will take day for the natural not the artificial day that is the space of 24 hours in which the Sun accomplâ—sheth his diurnal motion about the earth Darknesse is nothing but the absence of light Night is the space of time in every place when the light is absent from them Day is the space of time in every place when the light is present with them it is not simply the presence of light but presence of light in one half of the world when the other is destitute of it and night is not simply the absence of light but the absence of it from one half of the world when the other half enjoyeth it God made the Sun the chief instrument of continuing the course of day and night for ever by its diurnal and constant motion This is a wonderful work of God and to be admired The Scripture notes it The day is thine and the night also is thine saith the Psalmist and the ordinances of day and night cannot be changed The greatnesse of this work appeareth in the cause of it and the beneficial effects First for the cause it is the incredibly swift motion of the Sun which goeth round about the world in thes ace of 24. hours that is the space of 60 miles every houre in the earth but how many thousand 60 miles in its own circle or circumference for the earth is a very small thing compared to the Sun The body of the Sun is 166 times as it is thought greater then the earth therefore the circumference that it goes must needs be at least so much larger then the compasse of the Earth therefore its course must needs be at least 160 times 60 miles every houre that is almost 16000 miles every houre that is 166 miles every minute The celerity of this motion * is incredible it goes beyond the thoughts of a man to conceive distinctly of the passage through every place if a man should divide the circumference of the circle of the Sun into certain parts he could not so soon have thought of them as
cloud is water rarified drawn upward till it come to a cold place and then it is thick and drops down They are but nine miles say some from the earth but they are of unequal height and are lower in Winter then in Summer when the Sun hath the greater force then they ascend higher and in his smaller force they hang the lower Vide Vossium de orig progress Idol l. 2. c. 83. Let us consider the causes of these clouds and the uses of them The efficient causes are thought to be the heat and influence of the Sun and the Stars which doth rarifie the water and draw thence the matter of the clouds as you shall perceive if you hold a wet cloth before the fire that a thick steame will come out of it because the fire makes thin the thicknesse of the water and turns it into a kinde of moist vapour and the earth hath some heat mixed with it through a certain quantity of fire that is dispersed in the bowels of it which causeth such like steams to ascend out of it and the coldnesse of the middle region doth condensate and thicken these steams or breaths and turn them again into water at length and at last to thick clouds 2. The matter is the steams that the waters and earth do yeeld forth by this heat The uses of it are to make rain and snow snow is nothing but rain condensated and whitened by the excessive cold in the winter time as it is in descending for the watering of the earth and making it fruitful or else for the excessive moistning of the earth to hinder the fruitfulnesse of it if God see fit to punish The earth without moysture cannot bring forth the fruit that it should and some parts of the earth have so little water near them below that they could not else be sufficiently moystened to the making of them fruitful God hath therefore commanded the Sun among other offices to make the vapours ascend from the Sea and Earth that he may poure down again upon the forsaken wildernesse or other places whether for punishment or otherwise Obj. How can it be conceived that the clouds above being heavie with water should not fall to the earth seeing every heavie thing naturally descendeth and tendeth down-ward Ans. No man by wit or reason can resolve this doubt but only from the word of God which teacheth that it is by vertue of Gods Commandment given in the Creation that the Clouds fall not Gen. 1. 6. Let the Firmament separate the waters from the waters by force of which commanding word the water hangeth in the clouds and the clouds in the aire and need no other supporters Iob 26. 7 8. setting out the Majestie and greatnesse of God in his works here beginneth that He hangeth the Earth upon nothing he bindeth the waters in the Clouds and the Cloud is not rent under them Philosophy is too defective to yeeld the true reason of this great work of God which commonly attributeth too much to Natura naturata Nature and too little to Natura naturans the God of nature Now we must here also blame our own carelesnesse and folly which forbear to consider of this work that hangs over our heads The Clouds are carried from place to place in our sight and cover the Sunne from us They hinder the over-vehement heat of the Sunne from scorching the earth and yet we never think what strange things they be and what a merciful Creator is he that prepared them Not seeing God in the works of nature shews great stupidity and should make us lament Let us endeavour to revive the thoughts of God in our minds by his works When we see the Clouds carried up and down as we do sometimes one way sometimes another swiftly then let us set our heart a work to think there goes Gods Coach as it were here he rides above our heads to mark our way and to reward or punish our good or bad courses with seasonable rain for our comfort or excessive showers for our terror O seek to him and labour to please him that he may not find matter of anger and provocation against us When the Clouds either favour or chastise us let us take notice of Gods hand in these either comfortable or discomfortable effects and not impute it all to the course of nature By means of the Clouds God waters the earth yea the dry wilderness without moisture there can be no fruitfulness without clouds no rain without that no corn or grasse and so no man or beast Rain is as it were the melting of a Cloud turned into water Psal. 104. 13. It is a great work of God to make rain and cause it fitly and seasonably to descend upon the earth It is a work often named in Scripture Deut. 11. 14. 28. 12. Levit. 26. 4. Ier. 5. 24. It is noted in Iob divers times ch 36. 27. He maketh small the drops of water God propounds this work to Iob as a demonstration of his greatness Iob 38. 25 34. See Ier. 30. 13. Psal. 137. 8. Now this work is the more to be observed in these respects 1. The necessity of it in regard of the good it bringeth if it be seasonable and moderate and the evil which follows the want excesse or untimelinesse of it 2. In regard of mans utter inability to procure or hinder it as in the dayes of Noah all the world could not hinder it and in the dayes of Ahab none could procure it The Hebrews say God keeps four Keys in his own hand 1. Clavis Pluviae the Key of the Rain Deut. 28. 12. 2. Clavis Cibationis the Key of Food Psal. 145. 15 16. 3. Clavis Sepulchri the Key of the Grave Ezek. 37. 12. 4. Clavis Sterilitatis the Key of the Womb Gen. 38. 22. 3. In regard of the greatness of the work in the course of nature for the effecting of which so many wonders concur First Without this drink afforded to the fields we should soon finde the world pined and starved and man and beast consumed out of it for want of food to eat It is the cause of fruitfulnesse and the want of it causeth barrennesse and so destruction of all living creatures that are maintained by the increase of the earth As mischievous and terrible a thing as a famine is so good and beneficial a thing is rain which keepeth off famine Secondly It procureth plenty of all necessaries when the Heavens give their drops in fit time and measure the earth also sends forth her off-spring in great store and fit season and so both men and beasts enjoy all things according to their natural desire this so comfortable a thing as plenty is so worthy a work of God is the effect of rain I mean rain in due season and proportion Terra suis contenta bonis non indiga Mercis Aut Iovis in solo tanta est fiducia Nilo Lucan Egypt no
rains nor merchandize doth need Nilus doth all her wealth and plenty breed The Romans accounted it their Granary Lastly The greatnesse of the works which must meet together for making and distributing of ram doth magnifie the work The Sunne by his heat draws up moist steams and breath from the earth and water these ascending to the middle region of the Air which is some what colder then the lower are again thickned and turn into water and so drop down by their own heavinesse by drops not all together as it were by cowls full partly from the height of place from which they fall which causeth the water to disperse it self into drops and partly because it is by little and little not all at once thickned and turned into water and so descends by little portions as it is thickned So the Sun and other Stars the earth the water windes and all the frame of Nature are put to great toil and pains as it were to make ready these Clouds for from the ends of the earth are the waters drawn which make our showrs God is the first efficient cause of rain Gen. 2. 5. It is said there God had not caused it to rain Iob 5. 10. Ier. 14. 22. Zech. 10. 1. 2 The material cause of it is a vapour ascending out of the earth 3. The formal by the force of the cold the vapours are condenâ—ed into clouds in the middle region of the Air. 4. The end of rain to water the earth Gen. 2. 6. which generation and use of rain David hath elegantly explained Psal. 147 8. The cause of the Rain bow is the light or beams of the Sun in a hollow and dewy cloud of a different proportion right opposite to the Sun-beams by the reflection of which beams and the divers mixture of the light and the shade there is expressed as it were in a glasse the admirable Rain-bow We should be humbled for our unthankfulnesse and want of making due use of this mercy the want of it would make us mutter yet we praise not God nor serve him the better when we have it Ier. 14. 22. intimating without Gods omnipotency working in and by them they cannot do it If God actuate not the course of Nature nothing is done by it let us have therefore our hearts and eyes fixed on him when we behold rain sometime it mizleth gently descending sometimes fals with greater drops sometime with violence this ariseth from the greater or lesse quantity of the vapour and more or lesse heat or cold of the Air that thickneth or melteth or from the greater or smaller distance of the cloud from the earth or from the greater purity or grosnesse of the Air by reason of other concurring accidents either we feel the benefit or the want of rain likely once every moneth Let not a thing so admirable passe by us without heeding to be made better by it Want of moisture from above must produce praying confessing turning 1 King 8. 35 36. The colours that appear in the Rain-bow are principally three 1. The Cerulean or watery colour which notes they say the destroying of the world by water 2. The grassie or green colour which shews that God doth preserve the world for the present 3. The yellow or fiery colour shewing the world shall be destroyed with fire Dew consists of a cold moist vapour which the Sunne draweth into the Air from whence when it is somewhat thickned through cold of â—he night and also of the place whether the Sunne exhaled it it falleth down in very small and indiscernable drops to the great refreshment of the Earth It falleth only morning and evening Hath the rain a Father or who hath begotten the drops of Dew Out of whose womb came the rain and the hoary frost of Heaven who hath genared it saith God to Iob Chap. 38. 28 29. A frost is dew congealed by overmuch cold It differs from the dew because the frost is made in a cold time and place the dew in a temperate time both of them are made when the weather is calm and not windy and generated in the lowest region of the Air. Hail and ice is the same thing viz. water bound with cold they differ only in figure viz. that the hail-stones are orbicular begotten of the little drops of rain falling but â—ce is made of water continued whether it be congealed in rivers or sea or fountains or pools or any vessels whatsoever and retains the figure of the water congealed Though Ice be not Crystal yet some say Crystal is from Ice when Ice is hardned into the nature of a stone it becomes Crystal more degrees of coldnesse hardness and clearness give Ice the denomination of Crystal and the name Crystal imports so much that is water by cold contracted into Ice Plinie in his natural History saith The birth of it is from Ice vehemently frozen But Dr Brown in his Enquiries into Vulgar Errors doubts of it The windes are also a great work of God he made and he ruleth the windes They come not by chance but by a particular power of God causing them to be and to be thus he brings them out of his treasures he caused the windes to serve him in Egypt to bring Frogs and after Locusts and then to remove the Locusts again He caused the winds to divide the red Sea that Israel might passe He made the winds to bring quails and the winds are said to have wings for their swiftness the nature of them is very abstruse The efficient causes of them are the Sun and Stars by their heat drawing up the thinnest and driest fumes or exhalations which by the cold of the middle region being beaten back again do slide obliquely with great violence through the air this way or that way The effects of it are wonderful they sometimes carry rain hither and thither they make frost and they thaw they are sometimes exceeding violent and a man that sees their working can hardly satisfie himself in that which Philosophers speak about their causes The winde bloweth where it listeth we hear its sound but know not whence it cometh nor whether it goeth It is a thing which far surpasseth our understanding to conceive fully the causes of it They blow most ordinarily at the Spring and fall for there is not so much winde in Winter because the earth is bound with cold and so the vapour the matter of the winde cannot ascend nor in Summer because vapours are then raised up by the Sun and it consumes them with his great heat These windes alter the weather some of them bringing rain some drinesse some frost and snow which are all necessary there is also an universal commodity which riseth by the only moving of the air which air if not continually stirred would soon putrifie and infect all that breath upon the earth It serves to condemn our own blindnesse that cannot see God
indeed it was in some respect a false notion for they conceived them to be a certain kinde of petty Gods and did perform worship unto them the evil angels beguiling them and if there be evil angels there must needs be likewise good The Angels are diversly called in Scripture Spirits Psal. 104. 4. to express their nature and Angels to express their Office as Messengers sent from God They are called Sons of God Job 1. 6. 38 7. Yea Elohim Gods Psal. 8. Cherubims Gen. 3. 24. Ezek. 10. 1. from the form they appeared in viz. like youths Caph is a particle of similitude and Rabiah signifies a young man in Chaldee witness R. David But Ludov. de Dien in his Animadversions upon Mr. Medes Clavis Apocalyptica saith Hoc est puerile frivolum Seraphim Isa. 6. 2. Burning quasi accensi ardore justitiae divinae they execute those things which God commands when he sits in the Throne of his justice and according to it judgeth mankinde Not from their burning love toward God as some imagine Watchmen or the watchfull ones Dan. 4. 10. 13. being in heaven as a watch-tower and keeping the world Starres of the morning Job 38. 7. from their brightness of nature A flaming fire Psal. 104. 4. because God useth their help to destroy the wicked In the New Testament they are called Principalities for their excellency of nature and estate and Powers for their wonderfull force Reasons why God made Angels The will and power of God therefore they are because God saw it fit to make them yet two reasons may be rendred of this work 1. God saw it â—it to raise up our thoughts from meaner to more excellent creatures till we came to him First things say some were made which had no life then living things without fense as plants and trees then sensible then reasonable 2. It was convenient that every part and place of the world should be fill'd with inhabitants fit for the same as the air with birds the earth with beasts and men the sea with fishes and the heavens which we behold with stars and the highest Heavens with Angels God is the maker of Angels These glorious Creatures which shall have no end had a beginning as well as the silliest beast bird or fish and they are equally beholding nay more because they have received more excellent endowments unto God for their Being with the silliest worm And though Moses mentions not in particular either the act of creating them or the time yet St Paul saith that By him were all things made visible and invisible and it is evident by discourse of reason that the Angels were made by God That is too bold an assertion of Mr. Hobbes his in his Leviathan part 3. c. 34 Concerning the creation of Angels there is nothing delivered in the Scriptures See more there What can be meant but the Angels by Thrones and the words following Col. 1. 16. Vide Grotium in loc For either they must be made by God or some other maker or else they must be eternal for whatsoever is not made by some maker cannot be made at all and whatsoever is not at all made is eternal Now if the Angels were eternal then were they equal with God in self-being they might be called self-subsisting essences and so should be equal with God standing in no more need of him then he of them owing no more service homage and praise to him then he oweth to them and so they were Gods as well as he and then we should have multitude of Gods not only one God and so should not God be the first and best Essence there being so many others beside him as Good and Omniscient as he wherefore they must be made by some Maker because they cannot be Eternal and if made then either by themselves or some other thing besides themselves not by themselves because that implies an absolute contradiction and if by some other thing then by a better or worse thing not by a more mean for the lesse perfect cannot give being to a more perfect thing for then it should communicate more to the effect then it hath in it self any way which is impossible that any efficient cause should do not by any better thing then themselves for excepting the Divine Majesty which is the first and best there is no better thing then the Angels save the humanity of our Lord Jesus Christ which could not be the Maker of them because they were created some thousands of years before the humanity was formed in the Virgins womb or united to the second person in Trinity We are not able to conceive of their Essence they are simple incorporeal Spiritual substances therefore incorruptible An Angel is a Spiritual created compleat substance indued with an understanding and will and excellent power of working An Angel is a substance 1. Spiritual that is void of all corporeal and sensible matter whence in Scripture Angels are called Spirits Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evil Angels appeared were not natural to them but only assumed for a time and laid by when they pleased as a man doth his garments not substantial but aerial bodies they were not Essentially or personally but only locally united to them so that the body was moved but not quickned by them The Hebrew Greek and Latine words for Spirit signifie breath there is no more subtill being that we are acquainted with then breath being condensed by the cold indeed it may be seen The Angels good and bad are Spirits because 1. They are immaterial and incorporeal 2. Invisible 1 Tim. 1. 16. That was a foolish fancy of the disciples Luke 24. 37. If Christ had been a Spirit he could not have been seen 3. Impalpable Luke 24. 37. compared with vers 39. 4. Incorruptible and immortal they end not of themselves and no creature can destroy them God alone hath immortality 1 Tim. 6. 16. Origine in himself so as to communicate it to others 5. They are intellectual beings all understanding 6. Their spirituality appears in the subtilty of their moving It is a question whether they do transire ab extremo ad extremum without going through the middle parts yet they â—ove like lightening 7. In respect of their strength and power there is a great deal oâ—â—orce in a natural spirit extracted Isa. 31. 3. 2. Created By which name he is distinguished from the Creator who is an infinite Spirit Iohn 4. 24. Nihil de Deo creaturis univocè dicitur 3. Compleat By which an Angel is distinguished from the reasonable soul of man which also is a spiritual substance but incompleat because it is the essential part of man 4. Indued with 1. An understanding by which an Angel knoweth God and his works 2. A will by which he desireth or refuseth the things understood 3. An excellent power of working by which he effects what the
take care for Oxen chiefly and principally but subordinatly as his care is toward the other bruit creatures Psal. 36. 7. 147. 9. Paul doth not simply exempt the Oxen from Gods care but denieth that the Law Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn was especially written for Oxen but rather for men that they may understand what their duty is to the Ministers of the Gospel whose labours they make use of The government of the world is in the hand of Christ as Mediator Isa. 49. 8. Iohn 5. 22. When Adam fell by the breach of the Covenant the world must else have perished lying under the curse of the first Covenant God the Father looking on man as a sinner could not dispense himself immediately any more He therefore hath committed a two-fold Kingdom to Christ as Mediator First A spiritual Kingdome whereby he rules in the hearts of his Saints Revel 4. 3. Secondly A providential Kingdom whereby he is the King of Nations Ephes. 1. 22. Christ rules and governs the world by his Spirit which Tertullian cals Vicarium Christi Ezek. 1. 20. He hath as great a hand in the providential as spiritual Kingdom in the government of Kingdoms and Nations as well as in the hearts of his people Zech. 4. 7. The Angels are the instruments of the Spirit and used by Christ in his providential Kingdom these are the living creatures compare Ezek. 1. 13. with 10. 20. They 1. rule all things for the Saints Heb. 1 they make one Church with them 2. They pray for them Zech. 1. 11. 2. The kinds of Gods Providence 1. The Providence of God is either 1. General and common to all creatures that whereby God taketh care of the world and all things therein according to their nature Acts 17. 25. Heb. 1. 3. Gen. 9 1 2 3 Psal. 36. 6. 2. Special that which doth peculiarly appertain to creatures endued with reason and understanding viz. Men and Angels and among them he looks chiefly to his Elect with a fatherly care 1 Tim. 4. 10. and of this Providence is that place before-noted 1 Cor. 9. 9. to be understood The Lord hath promised his people a special interest in temporal salvation Isa. 26. 1. 60. 8. the Devil envies this and complains of it Iob 1. 20. This peculiar providence in temporal salvation consists in these things 1. Their temporal salvation slows from electing love the same principle that their eternal salvation Isa. 43. 4. 2. It is grounded on the highest relation Exod. 4. 22 23. Ier. 31. 20. 24. 3. 3. It is grounded on a promise Psal. 119. 41. 4. It flows from the Headship and Priesthood of Christ Acts 7. 56. Ezek. 4. 19. 5. It comes out of Sion Psal. 14. 7. 53. ult they have it as a return of Prayer and a fruit of their communion with God in Ordinances 6. It is a reward of their graces Ps. 91. 9 14. 7. They have the presence of God with them Isa. 43. 2. Dan. 3. 25. 8. All their salvation works for their good Isa. 4. 3. Rom. 8. 28. 2. Gods Providence is either 1. Mediate when God governeth creatures by creatures as by means and instruments But God useth them 1. Not necessarily for want of power in himself but of his own Free-will in the abundance of his goodnesse Whatsoever the Lord works by means he can work by his own immediate hand without means He is Independent in working as well as being The Effect shall be more gloriously produced by his own hand immediately then by the concurrence of second causes 2. God well useth evil instruments besides and beyond their own intention as the Jews Act. 2. 23. and Iosephs brethren Gen. 45. 5. 2. Immediate when God himself without the ministry of the creatures doth preserve and govern things this is called the making bare of his arm Isa. 52. 2. Thus the Apostles were called Gal. 1. 1. thus God made the world immediately without any instruments Though the Lord delights to use means in his providential administrations yet he worketh sometimes without them First To discover his own almighty power the hearts of men would else be apt to be terminated in the creature Secondly To keep up in the remembrance of his people a creating power God hath the same power in the administration that he had in the Creation of all things Thirdly To shew that he useth the creatures voluntarily not necessarily Hab. 3. 17 18. Fourthly To accustome our hearts in the meditation of heaven when all means shall cease and God shall be all in all 3. Gods Providence is 1. Ordinary and usual when God governeth the world and things of the world according to the order and laws which himself set in the Creation 2. Extraordinary and unusual when he worketh either against or beside that order so appointed as in working miracles Psal. 36. 6. Rom. 11. 36. 3. The Degrees and Parts of Gods Providence 1. Conservation Ioh 12. 14 15. Psal. 44. 2. It is that whereby God doth uphold the Order Nature Quantity and Quality of all and every creature both in their kinde and in particular untill their appointed end Psal. 19. 1 2. 36. 6. 65. 2. Psal. 135. 6 7. 136. 25. He conserves those things quoad species which are subject to death in their individua as Trees Herbs bruit Beasts Men He preserves things quoad individua which are incorruptible as Angels Stars This sustentation or preservation of all things in their being is rightly by the Schools called Divina manutenentia Act. 17. 28. 2. Government it is that whereby God doth dispose and order all things according to his own will and pleasure so that nothing can come to passe otherwise then he hath determined Psal. 33. 13 14 15. Eccles. 8. 6. Psal. 75. 6 7. Gubernatio quâ prospicit actioni rei ad finem Dan. 4. 30 31 34. conservatio quâ prospicit esse rei It is a great work of God to continue a succession of living creatures in the world Psal. 104. 30. This is that for which God took order in the beginning when having made the several things he bad them Increase and multiply and fill the face of the earth Gen. 1. 22. God challengeth this work to himself in his speech to Iob 39. 1. One generation comes and another goes It is noted as an act of Divine blessing to increase the fruits of the Cattle and the flocks of sheep and kine Deut. 28. 4. Psal. 107. 38 Reason 1. If this work were not wrought the world would be empty of living creatures within one age Beasts Birds and Fishes and all would fail within a few years and so should men be deprived of that help and benefit which they enjoy by them Secondly The power of propagating kindes is a wonderful work no lesse then that of Creation done by a wisdom and power infinitely surpassing all the wisdom and power of all
and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
15 16. or to set up the dark wisdom and proud will of man as Free-will Universal Redemption the denying of Gods Decrees and Perseverance Sub laudibus naturae latent inimici gratiae Aug. 5. Beware of communion with false teachers Rom. 16. 17. Titus 3. 10. 2 epist. Iohn 10. 6. Make use of the Ministry Flattery Flattery is a speech fitted to the will and humors of others for our own advantage One may please others much and yet not flatter them when he seeks not his own advantage in it 1 Cor. 3. ult We flatter First When we ascribe to them good things which they have not Or Secondly Applaud their evils as goodnesse Or Thirdly Amplisie their good parts above their merit Or Fourthly Extenuate their evil more then is meet Isa. 5. 10. Flatterers are men that dwell at Placenza as the Italian saith Isa. 30. 10. They may well be called Caementarii Diaboli the Devils daubers Ezek. 13. 10. Dionysius the tyrant had flatterers about him who like dogs would lick up his spittle and commend it to him to be as sweet as nectar Diogenes compared flattering language to a silken halter which is soft because silken but strangling because a halter and saith As tyrants are the worst of all wild beasts so are flatterers of all tame None can be flattered by another till he first flatter himself Canutus King of England and Denmark well repressed a flatterer at Southampton who bare the King in hand that all things in the Realm were at his will and command He commanded that his chair should be set on the shore when the Sea began to flow and then in the presence of many said to the Sea as it flowed Thou art part of my dominion and the ground on which I sit is mine wherefore I charge thee that thou come not upon my Land neither that thou wet the cloathes or body of thy Lord but the Sea according to his usual course flowing did wet his feet then he said None was worthy the name of a King but he to whose command the earth and sea were subject and never after would be King Chalac in Hebrew signifies either blandus smooth or Mollis soft because the flatterer useth smooth and soft speeches or dividere to divide because in flatterers the tongue is divided from the heart See Prov. 27. 6. 29. 5. Open hostility is better then secret flattery An ungodly mans sins are acts of hostility his duties acts of flattery Psal. 78. 36. We should shut our ears to flattererâ— and rather seek to do what is commendable then to hear our own commendation Plus aliâ—â— de â—â— quam tu tibi credere noli Gluttony Gluttony is a sinne Isa. 56. 12. Amos 6. it is an immoderate delight in meats and drinks This was Dives his sinne one of the sins of Sâ—dom Fulnesse of bread and of the old world This sinne is committed five wayes Praeproperè Lautè Nimis Ardenter Studiosè Reasons 1. From the causes of it it ariseth from sensuality a brutish vice where by one metamorphoseth himself into a swine in disregarding the divine spiritual excellent supernatural good offered to his reason and by that alone to be conceived and placeth his happinesse in corporal delights and pleasures that tickle his senses Such a one that so feeds eats not to live but lives to eat and in that sense is said to serve his own belly and not the Lord. Secondly The effects of this vice are very bad 1. It hinders Mercy and Liberality to the poor Lazarus could not have the crums of the Rich mans Table either they have no heart to give or nothing to spare 2. It often overthrowes Estate He that loves Wine and Oyl shall not be rich 3. Oppresseth the heart and burieth all good Meditations and Affections for fat is alwayes senslesse 4. Draws men to the practice of Unjustice as 1 Sam. 21. 30. A Christian must take heed of all excesse in food 1 Cor. 9. 29. Reasons First A moderate Diet keeps the body healthful that we may glorifie God and have ability of strength to serve him Secondly Excesse of Diet will breed lusts and further the power of concupiscence in men Thirdly The Body is to be an Instrument of the Soule in all service to God glorifie God in Soul and Body much eating unfits and is sinfull Fourthly We must eat to the glory of God when we are hungry that hereby God may be glorified in our calling Fifthly It is Idolatry to minde the belly Phil. 3. 19. Rom. 16. 16. such belly-gods were the Monks and many of the Romans Sixthly It is a sin against the body the Apostle aggravates fornication from this consideration Seventhly It indisposeth to any spiritual duty Luke 21. 34. a full belly cannot study Impletus venter non vult studere libenter In Scripture a fat heart is as much as stupid and senslesse First Many like Iosephs master Potiphar take account of nothing but what they must eat and drink that they may be sure to fare well our feasts usually are turned meerly to an exercise of this vice Secondly All should exercise Temperance in Diet let a little content thee let the end of thy eating be strength and health not a pleasing of thy tooth the rich must inure themselves sometimes to a hard short meal that they may do more good to others Motives First Gluttony is a beastly sin yea it makes men worse then beasts for they can take delight in such things yet will not exceed Secondly It is an abuse of the creatures which are given to us for our good Thirdly Injurious to the poor CHAP. XIX Of Heresie Hypocrisie Idlenesse Impenitence Injustice Intemperance HERESIE I Dolatry was the prevailing sinne of the Old Testament and Heresie of the New It is a pertinacious defending of any thing which overthrows the Fundamentall Doctrine of faith contained in the Word of God An obstinate errour against the foundation Dr Halls Case of Consc. 5th Case It was a wilde fancy of the Weigelians That there is a time to come which they call Seculum Spiritus Sancti in which God shall by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in Scripture Mr Gillesp. Miscel. c. 10. The Gnosticks had their name propter excellentiam scientiae from profound knowledge and greater light They which pretended to know above all others yet were but a prophane sect as the Ancient Writers tell us The Socinians doctrine is as it were a filthy sink into which all the Heresies of former and later ages have emptied themselves They will receive no interpretation of Scripture nor article of faith unlesse it agree with reason Scriptura est norma recta ratio est judex all is ultimately resolved into reason Infaustus Socinus omnium Hareticorum audacissimus Rivet What doth Socinus think more highly of Christ then the Turks of Mahomet yea what doth he think
woodden thigh or dry arm to the body of a natural man For they want life sense and motion and receive no influence from the Head they are as is commonly said in the Church not of the Church 1 Iohn 2. 19. Hence arose the distinction of the Church into Visible and Invisible The Invisible Church consists only of those who are endued with true faith and holinesse but these are known to God and Christ alone 2 Tim. 2. 19. Iohn 10. 14. therefore in respect of us that Church which alone truly and properly is the Church on earth is called Invisible The Church is a society of men not as men for so a number of Turks or a nest of Arians might be the body of Christ but as beleevers and therefore the Church as the Church cannot be seen but beleeved Bellarmine himself saith Videmus coetum hominum qui est Ecclesia sed quod ille coetus sit vera Christi Ecclesia non videmus sed credimus and what say we more That is the visible Church which consists of men professing the true Faith and Religion any way whether in truth or counterfeitly and falsly of good and evil of elect and reprobate This Church is mixt whence it is compared to a great house in which there are not onely vessels of gold and silver but also wood and clay some for honour some for reproach 2 Tim. 2. 20. To a field in which there are Tares as well as wheat Matth. 13. to a net in which fishes of all kinde good and bad are gathered See Dr Featley against Fisher about the visibility of the Church Iacksons raging Tempest on Matth. 8. 23. p. 25. Dr Taylor on Rev. 12. p. 294. Mr Baxters Infants Church-membership pag. 176. Par. on Rom. 11. vers 4. pag. 160 161. Again The Church is either Particular viz. a company of the faithful which is contained in some particular place 2 Cor. 1. 1. 1 Cor. 16. 19. Col. 4. 15. Or Universal Catholick which consists of all that every where call upon the name of God 1 Cor. 1. 2. The Apostle cals it The general Assembly Heb. 12. 23. It is General 1. In respect of time it had a being in all times and ages ever since the giving of the promise to our first parents in Paradise 2. In respect of the Persons of men it consists of all sorts and degrees of men Act. 16. 34. 3. In respect of place because it hath been gathered from all parts of the earth specially now in time of the New Testament Revel 5. 9. 4. In respect of Doctrine therein professed This name Catholick is not given to the Church in Scripture but was imposed by men yet consonant to the Scripture The Church was first intituled Catholick in opposition to the visible Church of the Jews Act. 10. 15 34. the full importance of this term Catholick is set down Revel 5. 8 9. This Catholick Church is called Holy 1 Cor. 14. 33. Revel 11. 2. because Christ the Head of it is holy Heb. 7. 26. and he makes the Church partaker of his holinesse Iohn 17. 19. because it is called with a holy calling and is separated from the world 2 Tim. 1. 9. because the holy Word of God is committed to it Rom. 3. 2. Object But the Church doth not only contain in it those that are holy but also hypocrites and such as are openly wicked How therefore is it holy Answ. Hypocrites and prophane persons are but in name and outward profession of the Church indeed and in truth they are not those which are truly of the Church are holy and therefore the Church is rightly called and is holy 2. Although the visible hath good mingled with evil yea almost overwhelmed with their multitude yet it is deservedly denominated from the better part As we call that a heap of corn where there is more chaff then corn It is the priviledge as well as duty of Gods people to be holy Deut. 26. 18. 28. 9. it comes in by way of Promise Reward Priviledge Revel 20. 6. The Reasons of this are taken from the Cause the Nature and Effects of Holinesse First From the cause of it it flows from Union with God Iohn 17. 17 21. 2 Pet. 1. 4. 4. 14. Secondly The Nature of Holinesse consists in a likenesse and conformity to God Be ye holy as I am holy Levit. 26. 44 45. There is a four-fold Holinesse 1. Of Dedication so the vessels of the Temple and Tabernacle were holy 2. Of Exemplification so the Law being the Epistle or exemplification of Gods will was holy Rom. 7. 12. 3. By Profession as 1 Cor. 7. 14. 4. By Participation or Communion The people of God are holy all these wayes 1. They are dedicated to God Rom. 1. 1. 2. By Exemplification They are the Epistle of the Lord Jesus Christ. 3. By Profession 4. By Participation Thirdly If we consider the Effects of Holinesse 1. Upon our selves it is the end of our Election Ephes. 1. 14. of our Vocation 1 Thess. 4. 17. Redemption Luke 1. 74. 2. Upon others even the Enemies of it wicked men 1. Affectation the hypocrite affects it that there are so many pretenders to it though but in shew discovers the dignity of it 2. That awfulnesse which it strikes in the hearts of wicked men Saul stood in awe of Samuel Herod of Iohn Baptist Mark 6. 20. 3. Envy it works this in the worst 1 Iohn 3. 17. Quest. Whether every one which sincerely professeth the belief of this Article of the holy Catholick Church be bound to beleeve that he himself is a true lively member of the same Church Answ. No all men are not bound to beleeve that they are actual or real members of the Catholick Church for none can truly beleeve thus much of himself but he that hath made his election sure and is certain that his name is written in the book of life A note mark or character is that whereby one thing may be known and differenced from another That which is proper to a thing and peculiarly found in it may serve as a note or mark of distinction The marks of the Church are An entire profession of the Gospel and saving truth of God the right use of the Sacraments Holinesse of conversation the sound preaching of the Word of life servent and pure calling upon Gods Name subjection to their spiritual guides mutual communion in the Ordinances of Worship Christian Fellowship with all Saints and true visible Churches of Jesus Christ. All these are proper to the Church but not perpetually to be found in it noâ— alike pure in all ages Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these are wanting or impure the Church is so much defective or impure though it may be pure in comparison of others But all these things be not of equal necessity to the being of a
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
alwayes bound not to deny his faith and religion either by word or deed A man is noâ— bound alwayes to speak the truth but he is bound never to lie seign or play the hypocrite All the Commandments are delivered negatively save the fourth and the fifth 5. The Lord that gave us his Law made none for himself and being the Law-giver he is above his own Law and may dispense with it upon his own will and pleasure as he did to Abraham commanding him to offer up his onely Sonne in Sacrifice which being commanded was to him just and honest by speciall prerogative which in another had been dishonest and unjust 6. The meaning of every precept must be taken from the main scope and end for which it was given and all those things to be included without which the precept cannot be performed therefore one and the same work may be referred to divers precepts as it pertaineth to divers ends 7. Under one vice expresly forbidden all of the same kinde and that necessarily depend thereon as also the least cause occasion or incitement thereunto are likewise forbidden Mat. 5. 21 22 27 28 29. 1 Thess. 5. 22. Under one duty expressed all of like nature are comprehended as all meanes effects and whatsoever is necessarily required for the performance of that duty The cause is commanded or forbidden in the effect and the effect in the cause 8. Where the more honourable person is expressed as the man let the woman understand that the precept concerns her where the duty of one man standing in relation to another is taught there are taught the duties of all that stand in like relation one to another as when the duty of one Inferiour toward his Superiour is taught there is taught the general duty which all Superiours owe to those that be under them which Inferiours owe to those that are over them and which Equals owe one to another 9. The Law forbids the doing of evil in our own persons and the helping or furtherance of others in evil though but by silence connivence or slight reproof and it commands not onely that we observe it our selves but that we preserve it and what lieth in us cause others to keep it Thou thy Sonne and thy Daughter must go over all the rest of the Commandments as well as the fourth 10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ God in Christ is the object of Christian religion and of that obedience which is prescribed in that Covenant That immediate worship and service which we owe to God and must perform according to his prescription which is usually called Piety or Godlinesse is taught in the Commandments of the first Table Our Saviour reduceth the summe of these Commandments to this one Head Thou shalt love the Lord thy God with all thy heart soul strength and thought that is whatsoever is within thee or without thee even to the losse of thy life goods and good name all must yeeld to the Lords calling whensoever he will make trial of thy love towards him This particular duty may well comprehend all the rest for as is our love so is our faith and obedience God is loved above all things when in all that he promiseth he is believed and in all that he commandeth he is obeyed The general sins against the Commandments of the first Table are 1. Impiety which is a neglect or contempt of Gods true worship and service inward and outward Isa. 43. 22 23. 2. Idolatry which is the worship of false gods or of the true God after a devised manner of our own Amos 5. 26. That duty which we owe unto men by the Lords Commandment and for his glory which is usually called honesty or righteousnesse is taught in the Commandments of the second Table Our Saviour bringeth them to one head Thou shalt love thy Neighbour as thy self that is without fainting coldnesse delay or feigning from the heart fervently when and so long as occasion is given By Neighbour is meant not only our Friend or Kinsman but whosoever and of what Countrey soever that wanteth our help especially he that is of the houshold of faith The general sins against the Commandments of the second Table are 1. Inhumanity and injustice when we disregard our neighbour or deal injuriously with him 2. Partiality in affection when we love our friends but hate our enemies favour some for carnal respects contemn others that are to be respected Six Commandments are set down in many words and four nakedly in hare words as the sixth seventh eighth and ninth because men will easily be brought to yeeld to them The Scripture shews to man two wayes of attaining happinesse one by his own works called the Law the other by faith in Christ called the Gospel The Law driveth us to Christ and faith doth establish the Law Rom 3. 31. The Summe of the Law is abridged in the ten Commandments which God delivered on Mount Sinai and after wrote in two Tables This declareth our whole Duty 1. To God immediately which is in the first Table 1. Principal to make him our God Command 1. 2. Lesse principal in regard of 1. Sorts of worship to be performed unto him which are two 1. Solemn Command 2. 2. Common Command 3. 2. The giving of a set time to him Comman 4. 2. To God mediately and immediately to man for Gods sake in the second Table here his duty is shew'd 1. Severally to 1. Some kinde of persons specially Command 5. 2. To all generally in regard of 1. Their Persons for 1. Life Command 6. 2. Chastity Command 7. 2. The things of their Persons both Goods Command 8. Good Name Command 9. 2. Joyntly to all these in regard of the first motions of the minde and will in Command 10. CHAP. II. Of the first Commandment THou shalt have no other Gods before me SOme Divines judge that those words I am the Lord thy God which brought thee out of the Land of Egypt do contain the affirmative part of the first precept and the latter Thou shalt have no other Gods before my face the negative For these two sentences are elsewhere often joyned together as they be here and our Saviour citing the first Commandment rehearseth it thus Hear O Israel the Lord our God is one Lord. Besides say they if the words be not conceived as a form of commandment yet it must necessarily be understood to command the Worship of the true God and it so pertains to the understanding of the Precept that it cannot be separated from it Other Divines hold the first words to be a Preface to all the Commandments Buxtorf de Decalogo saith these words contain an Enunciative not an Imparative speech therefore they are not a Precept but rather a general Preface to the whole Decalogue in which reasons are brought why we are bound to obey him
19. and Psal. 19. beg seem to prove it Cardinal Perron having in an excellent Oration before Henry the 3 King of France proved that there was a God and his Auditory applauding him he offered if it pleased the King the next day to prove the contrary whence saith Voetius de Atheismo He was commanded to depart the Court Because saith Vedelius in his Rationale Theologicum l. 1. c. 3. He favoured that opinion of not admitting the principles of reason in arguments of faith Hence it was easie for him from that foundation to plead for Atheisin since it is impossible to prove that there is a God without the principles of Reason Principles can onely be demonstrated testimonis effectis absurdis shewing the absurdities that will else follow There are two kindes of Demonstrations or proofs 1. A demonstrating of the effects by their causes which is a proof à priori Principles cannot be demonstrated à causa and à priori because they have no superior cause 2. A demonstrating of causes by their effects which is a proof drawn à posteriori So principles may be demonstrated All principles being Prima and Notissimae of themselvâ—s are thereby made indemonstrable Vide Aquin. part 1. Quest. 2. Art 2. 3. Quod fit Deus c The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his word None other in the world can have equal authority Iohn 8. 13 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. See Rom. 1. 20. Nulla gens tam effera ac barbara quae non cognoscat â—sse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus Numen esse aliquod sumitur à manifestissimo consensu omnium gentium apud quos ratio boni mores non planè extinctâ— sunt inducta feritate Grotius de rel Christ. l. 1. Inveniuntur qui sine regâ— sine lege vivunt qui sub dio degunt qui nudi ferarum instar sylvas oberrant avia quaerunt obvia depascuntur Qui religionis specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli ctiammon inveniuntur Mornaeus de veritate Christianae relig c. 1. * The most pregnant and undeniable proof of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sins Rom. 2. 15. Isa. 57. 20 21. Mark 6. 14 16 So doth common experience teach in Murtherers Theeves and the like Richard the third after his murthers was full of horror and fear the night before he was slain he dreamed that the Devils were tormenting him Credo non erat somnium sed conscientia scelerum Polyd. Virgil. Wicked men may be without faith they cannot be without fear Isa. 33. 14. they are afraid after committing of sin though in secret because they know there is a Supreme Judge who can call them to account Psal. 53. 5 6. Quid resert veminâ—m scire si tu scias Vide Grot. de relig Christiana l. 1. * Acts 16. 25. and 12. 6. Psal. 3. 6. and 46. 1 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitness to produce such an effect seeing nothing can do nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be works and effects he is of God there be works and effects therefore there is a God As God is to be felt sensibly in every mans conscicience so is he to be seen visibly in the Creation of the world and of all things therein contained Man the best of the Creatures here below was not able to raise up such a Roof as the Heavens nor such a floor as the earth Doctor Preston Iob 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cujus tria sunt folia Coelum terra mare The Sun Moon and Stars move regularly yea the Bee and Ant according to their own ends wonderfully The creatures which have no reason act rationally therefore some supreme reason orders them Finis in sagittâ— determinatur a Sagittante say the Schoolmen Vide Bellarm. de Gratia libero arbitrico l. 3. c. 15. Vos de â—â—ig Progres Idol l. 3. c. 31. The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheels in a Clock do work together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knows the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdom of one General did not command over all A number of Letters cannot all fall orderly together to make perfect sense without some Composer Protogenes by the smalness of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and effigies of man presently thinks of a Painter Nec terram propter se vel Sol calefacit vel nubes irrigat nec terra vel tepefacta à Sole vel madesacta à pluvia sui gratiâ herbas ac fructus producit sed propter muta animantia ac hominem imprimis qui mentis altae capax in â—oetera dominatur Non suo id confilio faciunt Alius igitur est qui dirigat universum Voss. de orig progres Idol l. 1. par 1. c. 1. Pulchra sunt omnia faciente te Et ecce tu inenarrabiliter Pulchrior qui fecisti omnia Aug. Confess l. 13. c. 20. Hic compoâ—o canticum in Creatoris nostri laâ—dem Sâ— Humani corporis admirabilem constructionem intus extráque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte verò tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Ostendit hoc opificem naturâ— esse mentem excellentissimam Qua de re videri potest Galenus praesertim qua parte oculi manus usum examinat Grotius de relig Christ. l. 1. * Astrology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of stars Astronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the stars The Sun is moved by another by whom he is tyed unto such a strict and unaltâ—rable morion that Astronomers can surely tell unto the very minute all the Eclipses that shall ever fall out so long as the world
vide plura ibid. c. 17. Plinies Naturali history l. 32. c. 1. Id. ibid. Iohnstoni Thaum atographia * Pliny Ibid. Four Acres long in the Indian Sea Idem l. 9. c. 3. Amama Antibarb Bib. l. 3. Chamierus tom 2 l. 9. c. 11. Plin. ib c. 2. Ante omnia nihil velocius habent maria ut plerumque saliente transvolent vela navium Solinus c. 21. * Pisces Deus noluit sibi offerri tum quod extra aquam non vivant nihil autem mortuum ex animalibus offerri sibi Deus velit tum etiam quod ex Serpentum genere censeâ—tur Pisces Serpentum vero genus universum damnatum est à Deo proptereà quod per serpentem deceptus fuerit homo fuitqâ— serpens organon Diabelt Gen. 3. Danaeus Isag. Christ. l. 2. c. 23. The orderly course of birds in breeding their young ones is most remarkable After they have coupled they make their nest they line it with mosse straw and feathers they lay their egges they set upon them they hatch them they feed their young ones and they teach them to fly t all which they do with so continuate and regular a method as no man can direct or imagine a better Sir Kenelm Digbies Treat of Bod. c. 37. Job 12. 7. One cannot say of the Phoenix being only one in the world Encrease and multiply there were two of all creatures went into the Atk therefore there is no Phoenix Aldrovandus and Pliny Vide Voss. de orig progres Idol l. 3. c. 99. c Job 39. 13 14 15 16. Lam. 4. 3. Ier. 8. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a She is somewhat like a Hern having a long neck and feet Doctor Twisse against Doctor Iackson Petronius Arbiter Solinus call the Stork pictatis cultricem They count it there a happy Omen for the Stork to build in their houses Job 39. 27 28 29. See of the Nightingales singing Pliny l. 10. of naturall History c. 29. and Famianus Stradas Prâ—lusions Inter omnia Infecta principatus apibus jure praecipua admiratio solis ex eo genere hominum causa genitis Plin. Nat. Hist. l. 11. c. 5. Nomen Insectis datur ab incisuris quas habent quasi annulos Vossius de orig progres Idol l. 4. When bees are most angry in swarming cast but a little dust upon them and they arâ— presently quiet and leave their humming Practise the fedulity of the Bee labour in thy calling and the community of the Bee beleeve that thou art called to assist others and the purity of the Bee which never settles upon any foul thing D. Donne on Prov. 25. 19. See Butler's history of Bees Vide Voss. de orig progres Idol l. 4. c. 72 de apum prudentia in fabricando alveari deque tota corum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Plinies natural history l. 11. c. 17. Vide Moufetum de Insect is l. 2. corpora bello objectant pulchramque petunt per vulnera mortem Virg. 4. Georg. Corollaries There are not known to be of beasts and creeping things above the number of 150 kinds probably there are not many nor great that are not known Plin. nat hist. l. 10. Gesn. de animal There are diveâ—s kindes of brute beasts differing in nature qualities figure colour quantity voice * Utrum ea vox Elephas ab Eleph bos aâ— verò potius ab Alaph quod Syris Ebraeis discere est derivata sit meritò dubites adeò verisimi lis utraque sententia est Nam quod primam attinet in confesso est apud Graecos Latinos nobilitatam semper faisâ—â— bovis pra ceteris terrestribus animantibus magnitudinem Ita credibile est Ebraeos Syros Phaenices cum hoc animal mole figuratione corporis ad bovem quà m proxime accedens primò vidissent bovis nomine appellasse Quod ad alteram attinet quis ignorat ea quae de hujus belluae docilitate narrat Plinius l. 80 c. 1. 3. 7. Cicero Epist. Famil 1. 7. plena manu Lipsius Centuria prima Epist. 5. Amama Antibarb Bibl. l. 3. Vide Plin. hist. l. 8. The Elephant is for growth and understanding chiefest of unreasonable Animals They go two sometimes three years with young and havn extream tormâ—â—â—â—â— in their labour They grow till fifteen in that time mounting to 24. foot yet lie down dance and prove very active Herberts Trav. l. 3. Plinies nat hist. l. 8. c. 40. See Camerar Hist. meditat l. 2. c. 6. Id. ib. Pliniesâ—â—â— â—â—â— hist. l. 8. c. â—0 A memorable story of the punishment of buggery * Topsell de quadrupedibus * Bucephalus signifieth an oxe head Vide Vos Instit. orat l. 4. c. 7. Sect. 11. Plin. nat hist. l. 8. c. 42. l. 6. c. 20. Aul. Gel. Noct. Att. l. 5. c. 2. This horse is also celebrated by Plutarch and Q. Curtius a Sir Walter Rawleigh b Hic est leo hospes hominis hic est homo medicus leoâ—is See D. Willet of the Camell on Lev. 11. quest 14. The ape is so docible that he will learn to play at Chesse See Plin. nat hist. l. 8. c. 54. vide plura de Simia Voss. c orig prog Idol l. 3. c. 59. Angelorum nomen Graecum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est nuncius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunciare Graecum nomen Angeli Europaeae gentes ferè retinent nisi quod id inflectart ad terminationem suam Galli id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt ange Germani a in â— mutato engel Martinius de Creatione Angeli ex ministerio quod regi suo praebent nuncupantur Ludov. Viv. de verit Fid. Christ. l. â— c. 14. That there are Angels Omnes apparitiones veteris testamenti ad illam apparitionem ordinatae fuerunt qua filius Dei apparuit in carne Aquin. part 1. quaest 2. art 2. a Esse Angelos vel hâ—â—c lâ—quet quòd sint in rerum naturâ— quae nullis possint adscriâ—i causis Physicis unde necesse est Spiritus esse unde illa proficiscantur Tum etiam videtur ipse ordo universi id requirere ut sint Angeli nempe certum est naturam esse corpoream certum â—â—em est mediam esse naturam quae nempe partim corporea partim incorporea sit consequens igitur est â—â— sit natura quemadmodum mâ—re corporea sic etiam merè incorporea Scriptura vero â—on probat esse Angelos quemadmodum neque probat ammam â—sse immortalem sed hoc sumit Cameron â—om 2. Praelect The Peripaterick call them Immaterial substances Intelâ—igences abstracted and separated forms The Angels are material 1. They are perfect effects therefore must have all the four causes 2. Finite therfore terminated in their essence nothing terminates things but matter form Barlow in Hierons last farewell Zanchy others hold otherwise b Col. 1. 16. 2. 10. c Angels are a mean betwixt God and man as man was betwixt the
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
that Petition and so when evils are praied against their causes occasions and events are praied against 5. What we pray for we ask not for our selves alone but for others specially our brethren in the faith There be three parts say some of the Lords Praier the Preface the Praier it self and the Conclusion Others say two the Preface and the Praier it self consisting of Petitions and the conclusion containing a confirmation of our faith joyned with the praising of God and also a testification both of our faith and the truth of our desire in the word Amen The Preface is laid down in these words Our Father which art in heaven The Petitions are six in number all which may be reduced unto two heads 1. Gods glory 2. Mans good The three first Petitions aim at Gods glory as this Particle Thy having relation to God sheweth The three last Petitions aim at mans good as these Particles Our Us having relation to man imply Of those Petitions which aim at Gods glory The first desireth the thing it self Hallowed be thy name The second the means of effecting it Thy Kingdome come The third the manifestation of it Thy will be done in earth as it is in heaven Of those that aim at mans good the first desireth his temporal good Give us this day our daily bread The two last his spiritual good and that in his Justification Forgive us our trespasses as we forgive them that trespasse against us 2. In his Sanctification And leade us not into temptation but deliver us from evil In the Conclusion or form of praise three things are acknowledged 1. Gods Soveraignty Thine is the Kingdome 2. Gods Omnipotency And the Power 3. Gods Excellency And the Glory All these are amplified by the perpetuity of them For ever which noteth out Gods Eternity The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier to have him in our hearts Christ leads us here to direct our Petitions in the terms of affection faith and fear in the terms of affection while we call God Father in the terms of faith whilst we call him our Father and by faith make him to be ours in Christ Jesus and in the terms of fear whilst we acknowledge his power in heaven and earth M. Wischart on the L. P. The Preface containeth a description of God to whom we pray taken 1. From his relation to us that he is Our Father 2. From the place where his Majesty principally appears that he is in heaven The former signifying especially his love the other his power the one his goodnesse the other his greatnesse therefore he is both able and willing to grant our requests A due consideration of these both together is a special means to preserve in us both confidence and reverence Our Father Father is taken 1. Personally My Father is greater then I. 2. Essentially so here God is a Father to us only in Christ and in him only w◠are adopted and born again Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4 5. Adoption is an act of the free grace of God the Father upon a believer accounting him a Sonne through the Sonship of Christ. All by nature are strangers and enemies to God have lost their Sonship Adoption is to take a stranger and make him his Son Extranei in locum liberorum samuntur saith the civil Law 2. It is an act of the free grace of God the Father none but he hath power to adopt Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity God had a natural Sonne and the Angels which never sinned were his Sonnes by Creation 3. An act of God upon a believer none are adopted but believers Iohn 1. 12. Gal. 3. 26. till then we are enemies to God 4. The nature of Adoption lies in accounting a man Sonne and that by God 1 Iohn 3. 10. 5. Through the Sonship of Christ imputing Christs righteousnesse to us makes us righteous God accounts you also sons through Christ he gives you the priviledge of sons Iohn 1. 12. It is lawful and sometime profitable for a childe of God to say in his praier My Father to declare his particular confidence not his singular filiation yet it never ought to be so used exclusively in respect of charity but we ought usually to call upon God as our Father in common In secret praier which a man makes by himself alone he may say My Father or my God but not in publick or with others yet in secret praier there must be that love and affection toward others which must be expressed in publick and with others If God be your Father know your priviledges and know your duty 1. Know your priviledges a Father is full of pity and compassion Psal. 103. 13. a Father is apt to forgive and passe by offences Father forgive them said Christ Matth. 6. 14. a Father is kinde and tender good and helpfull you may then expect provision protection Matth. 6. 32. an inheritance from him Luke 12. 32. As he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward Tam Pater nemo tam pius nemo saith Tertullian Gods love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isa. 49. 15. 63. 15. Psal. 27. 10. Luke 11. 13. 2. Know your duty Where is the filial disposition you expresse towards him do nothing but what becomes a childe of such a Father Rules to know whether I am the childe of God or have received the Spirit of Adoption First Where ever the spirit of Adoption is he is the spirit of Sanctification 1 Iohn 3. 8 9 10. Secondly Where the spirit of Adoption is there is liberty 2 Corinth 3. 17. Psal. 51. 12. Thirdly The same Spirit that is a Spirit of Adoption is a Spirit of Supplication Rom. 8. 15. Fourthly This works in that mans soul a childe-like disposition makes one tender of his Fathers honour willing to love and obey him Fifthly It raiseth up a mans heart to expect the full accomplishment of his Adoption Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted Heaven is a purchase in reference to the price Christ hath paid an inheritance in reference to his Sonship Isa. 63. 15. Which art in Heaven In Heaven sets forth his Greatnesse Psal. 12. 4. Gods Being Majesty Glory Ioh 4. 19. Heaven is all that space which is above the earth of which there are three parts Coelum Aëreum Gen. 1. 8. Aethereum Gen. 1. 14. Empyreum Acts 3. 21. The first Air in which are the Birds Fowls of Heaven The second is that Heaven wherein the Stars are which are called the hoast of Heaven The third is the seat of the blessed and throne of God called