duo requiruntur Primò quidem quod aliquis non leviter sed ex necessaria causa discretè juret Et quantum ad hoc requiritur judicium scilicet discretionis ex parte jurantis Secundò quantum ad id quod per juramentum confirmatur ut scilicet neque sit falsum neque sit aliquid illicitum quantum ad hoc requiritur veritas per quam aliquis juramento confirmatquod verum est justitia per quam confirmat quod licitum est Aquinas secunda secundae Qu. 89. Art 3. Sors est petitio divini testimonii per determinationem eventus in mera contingentia manifestandi ad controversiam aliquam dirimendam Ames Medul Theol. l. 2. c. 11. Sors est actio humana in hunc finem instituta ut ex ejus eventu rem nobis incognitam divinitus agnoscere possimus Zanchius in Miscell Sors est res in dubitatione humana divinam judicans voluntatem Aug. in Psal. 30. A Lot is nothing else but a casualty or casual event purposely applied to the determination of some doubtful thing Of Lots some are meer some mixt Meer Lots are those wherein there is nothing else but a Lot or wherein there is nothing applied to determine the doubt but onely meer casualty Mixt Lots are those wherein something else besides casualty is applied to determine the doubt as namely wit skill industry and the like Lots are 1. Extraordinary those wherein God and his immediate and special Providence inevitably conducteth the Lot to that end whereunto it was intended 2. Ordinary those wherein God by his general Providence supporting the natural abilities of the Creatures suffereth it to work according to that power wherewith it is enabled Mr. Downe in his defence of the lawfulness of Lots in gaming Quod Latini sortem id Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Neque magâ—i faciâ— quod ad meum institutum quae alij de originatione utriusque asserunt esse nempe fortem à serie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam quod minime seriem id est ordinem servet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum quod frangit hoc est dirimit lites controversias Medi problema An alea sit sâ—rtitio Sortes Deus regit speciali manu virtute extraordinaria alioquin quid novi aut proprij dixerat Salomon Prov. 16. ult cum nihil in toto mundâ—â—it quod non â— Dei providentia gubernetur sed communi ordinaria non verò speciali ista Idem ibid There is a great controversie between Gataker Dr. Ames and Voetius about this point This is a special Ordinance of God to decide a controversie from Heaven by God himself when all means on earth fail therefore Lots must not be used without great reverence and prayer because the disposition of them comes immediately from the Lord Prov. 16. 33. and not but in great matters not for recreation for it is said to cause contentions to cease among the mighty Prov. 18. 18. Neither do we reade it was ever used but in very great things as the dividing of the Land of Canaan the election of high Priests and Kings and the surrogation of Matthias into the place of Iudas Dr. Taylor on Christs Temptation The gain that comes that way is worse then usury yea it is flat theft for by the law we may recover things stoln but there is no law to recover things woâ—ne And yet if play be but for a small matter the loss whereof is no hurt to him that loseth it and it be applied to a common good it is lawful otherwise not Mr. Perk. case of consc 390. Things sanctified to some especial and holy use must not be made a recreation therefore I think with divers godly and learned men that the use of a Lot for recreation is unlawful because a Lot is an especial means whereby God hath ordained by himself from Heaven to end such controversies as otherwise cannot conveniently be ended 2. The Scripture maketh a Lot so the sentence of God as in the most weighty matters of God and man of life and death it is the very Oracle and Declaration of God his will wherein man must rest without any contradiction or motion to the contrary So Act. 1. 24 26. Numb 26. 55. Levit. 16. 8. for matters of God and Josh. 14. for matters of life yea the Gentiles themselves knew it to be the very Oracle of God Jon. 1. 7. Such Oracles of God must not be used for recreation seeing they are his Name and must not be vainly used Therefore Dice dealing of Cards where the matter is laid on hazard as they call it or rather Gods providence without using any cunning of ours to dispose it is upon the same reason of a Lot unlawful A Lot is abused in those games of Dice and Cards c. which wholly consist in chance for in toys and sports we are not to appeal to the immediate judgement of God Prov. 6. 33. B. Down Abstract on the third Precept To make a gain of play is a theft and against the eighth Commandment and Precept of the Law Ephes. 4. 28. Their course is an unjust taking into their possession that which no law of Christ or man doth warrant them by any manner of lawful contract the Civil Law and Augustine condemn that gain which is gotten by play Dr. Taylor Prov. â—6 3. 18. 18. Vide Fabritium in octavum praeceptum Decalogi p. 450 451. Dudley Fenners Treatise of recreat see more there See Rivetus Mr. Dod on the eighth Commandment p. 275 276. and Mr. Elton on the eighth Commandment p. 311. the Theatre of Gods Judgem part 1. c. 43. A Lot must be in weighty matters if in vain things it is a breach of this Commandment therefore Dice Cards and Tables are unlawful for we may not use a Lot in so light a matter as we may not swear lightly these things must not be used at our pleasure Mr. Richardson in his Manuscript See Mr. Clarks second part of the life of Iohn Bruen l. 18. c. 3. A gracious heart sees God in every thing God would have his people finde all in him Gen. 15. 1. Zach. 2. 5. and the Saints have alwaies resolved all into God Psal. 18. 1. 27. 1. 84. 11. 90. 1. 16. 5. 43. 11. See 1 John 4. 16. He that expects not all from God as the chiefest good and resolves not all into him as the utmost end is an Atheist Ephes. 2. 12. To see God in every thing is 1. Continually to see all good things to be eminently in God Rev. 21. 7. Psal. 73. 25. 2. To see all things come from God causativè or permissivè as the efficient cause if good as the permitting cause if evil 3. To observe in all things what of God is to be seen 1 Pet. 1. 12. 4. To hope onely in him and to fear none but him He is called the fear
of God coessential coequal and coeternal with his Father or that we have remission of sins by the effusion of his bloud They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a direction from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted do yet obsti nately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hamous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures do plainly evince For he is the Minister of God to thee for good but iâ— thou do what is evil be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Hereticks one of these two things must necessarily follow either that Hereticks do not do ill or that what Paul speaks in general must be restrained to a certain kinde of evil deeds viz. to corporal sins Ubi lex non distinguit nec non distinguere debemus From 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the external Discipline of it and so a punisher also of the offences against it Godliness and honesty makes Kings Guardians of both Tables as well of the first which containeth the worship of God as of the second which is the fountain of publick honesty D. Hampton on Luk. 22. 24 25. Vide Episc. Rosseus de potestate Papae in rebus temporal lib. 2. c. 14. pag. 460. That Magistrate which takes care onely of honesty doth but one and the least part of his duty See 2 Chron. 17. 7 8 9. For the inforcing of this Argument from these two Scriptures these Reasons may be added 1. The sins against the first Table Caeteris paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Commonwealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly unclean There was a special dishonour put on him that had the leprosie in his head there 45. v. compare with Mic. 3. 7. 2. Errours and Heresies are called in Scripture Evil deeds 2 Ioh. v. 10 11. and Hereticks Evil doers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arius and Servetus in France One saith the Devil will think he hath made a good bargain if he can get an universal liberty for removal of the Prelacy That which Ierome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applied to those of our times who have been Champions for the truth such evil doers will malign them but if they mannage well so good a cause it will bear them out Ierome was famous for confuting the Heresies of his times for writing against Helvidius Iovinian Vigilantius thâ— Luciferians and Pelagians Origen shews great learning in writing against Celsus Basil opposing Eunomius Cyprians writings against Novatus and Hilaries against Constantius deserves praise Austine wrote excellently against Pelagius and Gaudentius the Arians Manichees Quis unquam saith one in Ecclesia paulo eruditior post ortam novam haeresin reticuit Ea demum vera militia Christiana est haereses expugnare THE CONTENTS BOOK I. Of the SCRIPTURES Chap. 1. OF Divinity in general Pag. 1 Chap. 2. Of the Divine Authority of the Scriptures Pag. 5 Chap. 3. Of the Books of Scripture Pag. 28 Chap. 4. Of the New Testament Pag. 40 Chap. 5. Of the Books called Apocrypha Pag. 54 Chap. 6. Of the Authentical Edition of the Scriptures Pag. 58 Chap. 7. Of the Seventy and Vulgar Translation Pag. 75 Chap. 8. Of the Properties of the Scripture Pag. 81 Chap. 9. Of the Interpretation of Scripture Pag. 105 BOOK II. Of GOD. Chap. 1. That there is a God Pag. 121 Chap. 2. What God is Pag. 132 Chap. 3. That God is a Spirit Simple Living Immortal Pag. 136 Chap. 4. That God is Infinite Omnipresent Eternal Pag. 142 Chap. 5. That God is Immutable Pag. 150 Chap. 6. That God is Great in his Nature Works Authority a necessary Essence Independent wholly One. Pag. 152 Chap. 7. Of Gods Understanding that he is Omniscient and of his Will Pag. 160 Chap. 8. Of Gods Affections his Love Hatred Pag. 167 Chap. 9. Of the Affections of Anger and Clemency given to God metaphorically Pag. 170 Chap. 10. Of Gods Virtues particularly of his Goodness Pag. 172 Chap. 11. Of Gods Grace and Mercy Pag. 175 Chap. 12. Of Gods Iustice Truth Faithfulnes Pag. 181 Chap. 13. Of Gods Patience Long-suffering Holiness Kindeness Pag. 186 Chap. 14. Of Gods Power Pag. 191 Chap. 15. Of Gods Glory and Blessedness Pag. 194 Chap. 16. Of the Trinity or Distinction of Persons in the Divine Essence Pag. 204 BOOK III. Of GODS Works Chap. 1. Of Gods Decree and especially of Predestination and the parts thereof Election and Reprobation Pag. 216 Chap. 2. The Execution of Gods Decree Pag. 225 Chap. 3. Of the Creation of the Heavens the Angels the Elements Light Day and Night Pag. 233 Chap. 4. Of some of the Meteors but especially of the Clouds the Rain and the Sea the Rivers Grass Herbs and Trees Pag. 243 Chap. 5. Of the Sun Moon and Stars Pag. 258 Chap. 6. Of the Fishes Fowls Beasts Pag. 261 Chap. 7. Of the Angels good and bad Pag. 268 Chap. 8. Of Man Pag. 288 Chap. 9. Of Gods Providence Pag. 295 BOOK IV. Of the Fall of Man Of Sin Original and Actual Chap. 1. Of the Fall of Man Pag. 303 Chap. 2. What original Corruption is Pag. 308 Chap. 3. Of the propagation of original sinne and conclusions from it Pag. 313 Chap. 4. Of actual sin Pag. 315 Chap. 5. Of the evil of sin Pag. 318 Chap. 6. Of the degrees of sin Pag. 321 Chap. 7. That all sins are mortal Pag. 324 Chap. 8. Of the cause of sin Pag. 326 Chap. 9. Of the communicating with other mens sins Pag. 328 Chap. 10. Of the punishment of sin Pag.
of his cannot be increased it being his essence it cannot be made better for God hath in him not onely all the actual but all the possible goodnesse that is in the creatures any creature still may be better thy riches honors comforts may be better but thy God cannot be a better God therefore we should infinitely affect him more then all creatures 3. It is independent goodnesse he is omnis boni bonum hence he is said to be onely good that is essentially and immutably 4. It is essential the essence and goodnesse of the creatures is different goodnesse in the Angels the perfectest creatures is a superadded quality to them they may be good but ille bonus suo bon est He is good with his own goodnesse he cannot be God if he be not good 5. It is illimitted goodnesse infinite without all bounds above all that can be conceived he being essentially so and not limited to this or that being neither is his goodnesse 6. It is immixed goodnesse 1 Iohn 1. 5. he is light and there is no darknesse in him not the least evil of sin 7. It is the samplar and form of all goodnesse in the creatures So far a thing is good as it doth resemble him All the good of a creature is in God always 1. Eminently as you consider it in its kinde without imperfection 2. Efficiently as he is the Author and cause of all the good the creature hath 3. Exemplarily as he is the rule and patern of all goodnesse 4. Finally as he is the chiefest good of all creatures so that all terminate their desires in him Secondly God is good respectively in what he doth to the creature that appeareth in the good things bestowed upon them He gives to all liberally especially the rational creatures as men and Angels partake of his goodnesse being made capable of enjoying him for ever 2. In the evil he keeps off from the Elect as he will withhold no good things so he will let no evil befal them Object God is infinitely good say the Arminians therefore he cannot but naturally will good to the creature Sol It doth not follow for out of his goodnesse he made the world his goodnesse freely communicated not out of necessity then it will follow that he naturally made the world 2. God is infinitely just therefore he also naturally wills the perdition of all sinners which they will not admit 3. He is infinitely good in himself not therefore so to his creatures for so he should will all good to them and actually communicate it and so should save all Notwithstanding Gods goodnesse of nature he suffered man to fall but yet he was so good that he would not have suffered it unlesse he could have shewed as much goodnesse to man another way and indeed Christ is a greater good to us by faith then Adams innocency could have been but yet since that evil is come into the world how many calamities might befal thee did not Gods goodnesse prevent it that the earth swallows thee not up t is Gods goodnesse The goodnesse of God is so great that no creature should suffer punishment but that the justice of God doth require the same or else some greater good may be drawn from thence Ezek 33. 11. Object How doth it agree with Gods goodnesse that it is said Psal. 18. 27. With the froward he will shew himself froward Answ. In the general the meaning is onely that Gods judgements shall agree with mens manners and David shews not how God is in himself but relatively how he is to us We should 1. Love God because of his goodnesse for it is the proper object of love That which is the chief good ought to be the principal object of all the powers of our souls God is the principal good O that we could account him so and accordingly carry our selves toward him Sine summo bono nil bonum there is no thing good without the chiefest good Psal. 73 25 26. 2. Imitate him be good as he is good be like our heavenly father good to all Summae religionis est imitari quem Colis Aug. de Civ Dei l. 8. c. 27. It is a chief point of Religion to imitate him whom we worship Rom. 12. 9. Cleave to that which is good we should still be doing or receiving good 3. Gods goodnesse will support his children in their calamities Nehem. 1. 7. and arm them against poverty and the fear of death it self I do not fear to dye said Ambrose because we have a good Lord. Nec pudet vivere nec piget mori quia bonum habemus Dominum We are much to be blamed for sleighting despising or neglecting him the fountain of all goodnesse Man is a most loathsom creature that hateth and foolish that sleighteth this chief good Here is a ground of thankfulnesse to Gods people which enjoy the goodnesse of God in part here in the creature and shall hereafter immediately and fully God is good to all in bestowing upon them gifts of nature of body or of minde but he is especially good to some whom he hath chosen to life eternal We may see the great evil of sin nothing is so opposite to this attribute of Gods goodnesse as sin the Devils are not evil as creatures but as sinful CHAP. XI Of Gods Grace and Mercy SO much in general of Gods vertues Secondly in special the vertues which imply not imperfection in the reasonable creature are attributed to God The principal of which are 1. Bounty or Graciousnesse by which God shews favor to the creatures freely and that either commonly or specially 1. Commonly when he exerciseth beneficence and liberality toward all creatures pouring upon them plentifully all goods of nature body minde and fortune so that there is nothing which tasteth not of the inexhausted fountain of his blessings and goodnesse Matth. 5. 44 45. Psal. 36. 5 6. Gods bounty is a will in him to bestow store of comfortable and beneficial things on the creature in his kinde This bounty he shewed to all things in the creation even to all Spirits all men and all creatures and doth in great part shew still for he opens his hand and filleth every living thing with his bounty he gives all things richly to enjoy 2. Specially toward the Church by which he bestoweth eternal life on certain men fallen by sin and redeemed in Christ Titus 2. 11. and 3. 4. As this is exercised toward the whole Church so in a special manner toward some members of it as toward Enoch Moses Iacob Paul and especially Abraham who is therefore often called The friend of God he made with him and his seed a perpetual league of friendship and he constantly kept his Laws and Statutes Iohn 15. 14 15. Gods Graciousnesse is an essential property whereby he is in and of himself most gracious and amiable Psal. 145. 8. God is onely gracious in and of himself and
Conversion and Free-will I. Of Conversion COnversion is a coming back again to God from whom one departed by sin Hos. 14. 1. Turning is a word borrowed from Travellers who being out of the way get into it again by turning that is by leaving the way in which they did walk and taking another different way from it contrary to it if one have gone the quite contrary way There is first Habitual Conversion the first infusion of life and habits of grace conversion from a state of sin Act. 3. 19. Secondly Actual the souls beginning to act from that life and those habits a conversion from some particular grosse acts of sinne Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification 1. Puts a damp on all his graces Psal. 51. 10. 2. There is a suspension of all the comforts of grace vers 12. so that one may be said Quodammodo excidere in respect of the use and comfort Isa. 63. 10 17. Mans aversion from God by sinne and conversion to God by grace is the summe of all Divinity A sinner departs from God two wayes 1. As the chief good 2. As the utmost end therefore conversion is a change of these two when one makes God his chiefest good and his glory his utmost end A man in turning to God First Makes God the chief good 1. If he make him the chief object of his contemplation Psal. 139. 17. Where our treasure is there will our hearts be also 2. If he choose him as his portion Iosh. 24. 22. Psal. 119 57. 3. If he desire all things else in subordination to him Prov. 30. 8. sine summo bono nil bonum 4. Judgeth of all times or persons according as they have this good or are serviceable for it 5. Fears sin above all things which will separate between God and him Secondly He makes Gods glory his chiefest end this is Gods end Prov. 16. He makes God the utmost end of his being Rom. 14. 8. and acting 1 Cor. 10. 31. Rom. 11. 30. From him as the first cause To him as the last end God is our chiefest good therefore must be our utmost end See Psal. 73. 25 26. It is the first Question in the Assemblies Catechism What ought to be the chiefest and highest end of every man in this life The Properties and Qualities which ought to be found in true Conversion It must be 1. Present and seasonable While it is called to day call upon the Lord while he is near and seek him while he may be found The present time is the only time of converting not the future now at this instant time God offers mercy exhorts cals To day if you will hear his voice harden not your hearts the future time is uncertain we cannot assure our selves of another hour We have many examples daily of the falshood of late repentance The longer we defer it the more difficult it will be as a sore without a plaister the more hardly it is healed 2. Universal or General we must turn from all sinne without exception or reservation of any and chiefly from our own sins Grace is called Light Leaven The Law of God forbiddeth all sinne God hateth all sin Christ died for all sin the conscience condemneth all sin and in our Covenant with God we renounced all sinne Cast away all your transgressions hate every false way 3. It must be hearty sincere unfeigned God complains of some that turned unto him feignedly 4. Constant persevering to the end a continuing still more and more to convert a daily renewing these acts and reforming our faults we must cleave to the Lord with full purpose of heart The order and manner of this work how and in what measure it is wrought in the Saints First The Doctrine of the Gospel is propounded and made known in both the parts of it viz. that which concerns mans misery in himself and the perfect and only remedy in Christ to all penitent sinners Secondly The soul is enlightened and enabled to assent unto this Doctrine Thirdly It is yet further stirred up to consider of this Doctrine so beleeved and to give heed to it as Lydias minde was wrought upon when Paul preacht Fourthly It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery but so as there is wrought also a hope of getting out of this misery and a perswasion that he shall be accepted and hereupon follows conversion For he that sees himself in an ill state and sees also a certain way out of it being perswaded that he may by such and such means escape and avoid will undoubtedly apply himself to seek his own good and the Spirit of God by working this perswasion converts the soul We may plainly see this order in Davids renewing of his conversion after his sinne and in the hearers of Peters Sermon Act. 2. where first they heard and marked Peter then were pricked in heart then asked What they must do to be saved and being instructed by Peter to convert did so and were saved Marks or Signs of Conversion 1. Such a one hath had experience of the discovery of sinne as the greatest evil and of misery to himself by sin Sin revived and I died 2. The Lord hath wrought in him a glorious discovery of Christ and an instinct after union with him which is faith Phil 3. 10. 3. He is brought under the guidance and power of the Spirit Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized brought under the power of it hath a spiritual bent in his soul a new principle new ends 2 Cor. 5. 17. He sees things with another eye He hath a new law planted within him which will make all duties easie and sweet to him Ier. 31. 33. 4. He is made like to God every Saint is a living Image of God He will love persons the more he seeth of God in them and Ordinances the more pure they are 5. Where there is life there will be growth 1 Pet. 2. 3. they will grow up as willows as calves of the stall Mal. 4. True Conversion differs from false 1. In the efficient cause for first the true spring comes from the Spirit of God by means of faith in the Gospel stirring up a desire of Gods favour and freedome from sinne for attaining that favour the false from a natural desire of ones welfare that he may escape the punishment of sin 2. In the formal or manner of doing true Conversion is a willing and deliberate act out of choice false a forcible act done out of compulsion 3. Final the true seeks to please God the false to ease it self Motives to and Means of Conversion By Motives I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work By Means some things tending to enable men the better to do it when they have
his thoughts are there is no God In peccato duo attenduntur sâ—ilicet conversio ad commutabile bonum quae materialiter se habet in peccatâ— aversio à bono incommutabili quae est formalis completiva ratio peccati Aqu. 2. qu. 162. art 6. Two things manifest the enmity of the heart to God 1. A mans averseness from Christ and the way of the Gospel 2. His unwillingnesse to â—ely upon God alone for succour Omne peccatum est deicidium say the Schools It strikes at the very essence or being of God Every sin saith I would have no God Rom. 8. 7. abstractum deâ—â—tat essentiam Rom. 8. 23. There is a double curse come upon the creatures not only a generall curse on them all in the fall but a particular curse the figtree lay under a generall curse and it would have withered with that but because of the particular curse it withered presently Vide Lombard l. 2. Senten dist 25. Aqu. 1 2. qu. 85. art 1. Sins proper end is the dishonour of God and the ruine and abasement of the nature where it is the Law hath put another end on it the manifestation of Gods justice but Christ puts a new end on it the Lord will exalt his grace and mercy in the pardoning of it Sin hath defiled the soul in point of purity and disquieted it in point of serenity The soul of man in its creation exceeded thâ— Sun in glory in its greatest splendour It is called evil â—ine adjecto Rom. 7 13. the holy Ghost could not call it by a worse name then it self But sin that it might appear sin praedicatio identica and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull The damned in hell hate God because they are sealed up in their obstinacy against him Isa. 51. 20. Rev. 16. 9. Aquinas brings that place to prove it Psa. 74. ult Aquin. part 1. qu. 48. art 6. proves that Culpa habet plus de ratione maâ—i quam poena 1 quia ex malo culpâ— sâ—t aliquis malus non ex malo poenae 2 quia Deus est auctor mali poenae non autem mali culpae Gods greatest punishment is to punish sin with sin He that is filthy let him be filthy still the greatest punishment in helâ— is sin as the Saints obedience in heaven is pars praemij so the blasphemy of the wicked in hell is pars poenae say the Schoolmen there is more evil in the cause then the effect See Field on the Church p. 418. Perk. vol. 1. p. 215. B. Bilson dislikes this in his Full redem of mankinde by the death of Christ from p. 14. to 136. B. Bilson p. 135 saith that hell pains were never added to Christs crosse for 1300 years since the Apostles time a The Stoicks thought all sins were of an equall nature because to sin is transilire lineas to passe the bounds but some may shoot wider then others though both miss the mark The Scripture evidently confutes this opinion Ioh. 16. 11. 1 Tim. 5. 8. Ezek. 16. 47. 2 Pet. 2. 26 27. Some sins are compared to Camels others to Gnats some to beams others to motes some to talents others to farthings As there are degrees of graces and vertues so of sins He that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her He that cals his brother Raca is not so great a murtherer as he that takes away his life See Shepheards Sincere Convert c. 3. Peccata spiritualia sunt majoris culpae quam peccata carnalia non quasi quodlibet peccatum spirituale sit majoris culpae quoâ—ibet peccato carnali sed quia considerata hac sola differentia spiritualitatis carnalitatis graviorae sunt quam caetera peccata caeteris paribus Aquinas 1. 2. qu. 73. art 5. v. plura ibid. All evill is worst in the fountain Mat. 21. 31. A Caution Sensuall lusts deprive us of communion with God we can never give them content they are disquieting and debasing lusts Spirituall lusts usually assault the highest persons men of greatest parts Rom. 1. 30 Elymas Achitophel Ieroboam Machiavel and of high condition the very Saints are apt to be proud of spirituall gifts these lusts are more subtle and deceitfull then sensuall lusts they are not easily discerned and have specious pretenceâ— one is not soon convinced of spirituall pride The operation of spirituall lusts is more vehement and impetuous the body moves slowly but the thoughts swifter then the Sun Sensuall lusts make us like a beast spirituall like the devil Iudas is called Satan There is in Christ both active and passive obedience his active answers the precept his passive your transgression of the prohibition Poena damni in hell answers to sins of omission as sensus to those of commission When Satan tempted Eve he first turned the heart from God Malum commissionis omissionis in aliquibus conveniunt in aliquibus differunt conveniunt 1 Qund utrumque contra legem 2 Quod utrumque etiam est privatio rectitudinis debita per legem requisitae Differunt tamen 1 Quia malum omissionis est contra praeceptum affirmativum Commissionis contra praeceptum negativum 2 Differunt ratione fundamenti quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu malum omissionis non sed in ipsa anima nullo actu aut habitu ita medio Barlow exercit 2. A sin of omission is an aversion of the heart from God and duty in some thing commanded as that of commission is a conversion or turning to the creature an something forbidden Iud. 5. 23. Ier. 10. 25. 2 Thes. 1. 7 8. 1 Cor. 9. 16. There is en aversion from God before there is a conversion to the creature Iam. 1. 14. By the greatnesse of the precept we may judge of the greatnesse of the transgression Mat. 22. 38. 1. Fomes seu depravatio inhaerens 2. Suggestiones cogitationum affectuum id est quando depravatio originalis movet se aliqua inclinatione 3. Delectatio 4. Consensus 5. Ipsum opus Chemnit loc Commun Lex Dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo sed ineptè impiè ab adversariis usurpato vocantur Baronius Disput. Theol. de peccato mortali veniali Sectione 1. Vide plura ibid. Sectione 2. 3. a Aquinas 1ª 2ae Quaest. 88. Artiâ— 1 c b Bellarm. de Amiss grat statu peccati l. 1. c. 3 c. See Dr Halls No peace with Rome and Dr Priâ— Serm. 2. on Mat. 5. 25. p. 42. to 47. Mr Pemble of Justification Sect. 3. cap. 4. pag. 144 145 146. and Mr Burgesse of Justification pag. 206 207. and Doctor Featleys Vertumnus Romanus pag. 28 29. Bellarminus distinguit iâ—ter peccata quae sunt contralegem quae sunt praeter legem ut peccata venialia Sed
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 1. 7 8. Prov. 30. 5. wherefore the Apostle commands That no man presume above that which is written 1 Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto but out of the Scriptures 2. The Scriptures are able to make the man of God that is the Minister of the Word perfect and compleat unto every work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore much more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith 5. What is not in respect of the Matter an Article of Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say That it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
the guilt of our sins was upon him He loves his people 1. Before conversion Amore benevolentiae with a love of good-will and of pity which is properly shewed to one in misery Ezek. 16. 5. 2. After Conversion with a love 1. Of sympathy Isa. 63. 9. Heb. 4. 15. and 5. 2. 2. Of Complacency and delight Psal. 16. 10 11. that Psalm is a Prophecy of Christ see Ephes. 2. 5. This love of his delight is discovered four wayes 1. By his valuing of his people Since thou wast precious in my sight thou wast honorable 2. By his commendation of his Church and people as often in the Canticles 3. By his frequent visits Luke 1. 68. Rev. 3. 20. 4. By revealing his counsels to them Iohn 15. 15. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hosea 15. 5. he was moved with nothing but his own goodnesse Ezek. 16. 8. 2. Sure firm and unchangeable Rom. 5. 8 10. 1 Iohn 4. 10. Iohn 13. 1. and 31. 3. Infinite and Eternal which shall never alter Iohn 3. 16. It is without cessation Psal. 27. 10. Diminution Cant. 8. 7. interruption Rom. 8. 35. to the end or alteration every created thing is imutable 3. Effectual as is declared both by his temporal and eternal blessings 1 Iohn 3. 1. Dei amare est bonum velle 4. Sincere It is a love without any mixture love and nothing but love This is the motive which perswades Gods to communicate himself and act for his people Isa. 63. 9. Rev. 3. 19. and hath no motive but it self Deut. 7. 6 7 8. 1 Iohn 4. 8. God hath no need of us or our love nor doth not advantage himself by loving us Iob 22. 2. 5. Great and ardent Iohn 3. 16. and 15. 13. Rom. 5. 6 7. God bestows pledges of his love and favor upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts transforms us into his own image Cant. 4. 9. and 6. 5. see Zeph. 3. 17. We must love God Appreciativè love him above all things and in all Psal. 73. 24. Mat. 10. 37. Intensivè and Intellectivè with all our might and strength Affectu Effectu love him for himself and all things for the Lords sake else it is not 1. A Conjugal love 2. Not an equal love to love the gifts and not the giver We should love 1. All the Divine persons in the Trinity 1. The Father Ye that love the Lord hate evil 2. Christ for taking our nature upon him He gave himself to us and for us Cant. 5. 16. 3. The Holy Ghost for drawing our hearts to the knowledge of this great mystery Rom. 5. 5. 2. All the Divine properties and excellencies whereby God makes himself known to the sons of men Love him for his holiness Es. 6. beginning fidelity 1 Cor. 10. 13. Omniscience and Dominion The Scepter of thy Kingdom is a Righteous Scepter 3. We should love all his Ordinances Psal. 27. 4. and 84. beginning and all his discoveries to us in his word 2 Thess. 2. 10. We should expresse our love to him by our care in keeping his Commandments 1 Iohn 2. 3. Iohn 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2 3. 2. Our love should be conformed to Gods in loving the Saints Psal. 16. 3. Gal. 6. 10. Iohn 3. 14. 1 Pet. 1. 21. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 Iohn 3. 1. For the sureness greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. he hath given his son for a price his spirit for a pledge and reserves himself for a reward That Tantus so great a God should love Tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to love God 1. Beg this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate self-love and love of the world 1 Iohn 2. 15. There are many promises made to the love of God 1. Of Temporal blessings Psal. 91. 14. Rom. 8. 28. 2. Spiritual all the comforts of the Gospel 1 Cor. 2. 9. 3. Of heavenly and eternal blessings Iames 1. 12. and 2. 5. 1. God is Maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him Psal. 116. 12. 3. He desires us to love him Deut. 10 4. Mark 12. 33 4 This affection onely and joy abide for ever 1 Corinth 13. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evil ' prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Hab. 1. 13. Prov 11. 1. and the creature which ob stinately and stubbornly persisteth in evil so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. and 5. 6. Prov. 16. 5. 2. The cause and condition of the object hated is sin for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himself with the filth of sin all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sin But although God cannot hate the creature unlesse as sinful yet not every degree of sin but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne reigns 3. The effect of Gods hatred is to punish the person whom he hates Psal. 9. 11. whom when once it is rejected by God troops of evil do invade God both permitting and commanding and this actual hatred or outward manner of manifesting it it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion Consider 1. The unsupportable horrors of conscience Prov. 18. 14. 2. The painful death of little children Rom. 5. 14. 3. How grievously God
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.
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
The Psalmist describes the creation of the earth Psal. 104 5. Who hath laid the foundation of the earth or founded the earth upon his Basis that it should not be iremoved for ever The earth is the heaviest and lowest element It is so made that it doth stand firm in its place so that neither the whole earth is moved out of its place nor yet the great parts of it This is an exceeding wonderful work of God to settle the earth so upon certain foundations that it is not shaken out of its place Take a little piece of earth not bigger then ones fist â—ay then ones eye or the apple of it hold it up in the aire let it fall it will never cease moving till it come to lye upon some solid body that it may hold up and stay the motion of it Now how is it that this whole lump of earth the whole body I say of the earth hangeth fast in the wide and open aire and doth not sway and move now hither and now thither what is it that holdeth it up so stedâ—ast in the very midst of the aire It is Gods work who hath founded it on his Basis that it cannot be moved This work is often mentioned in the Scripture Iob 26. 7. There is nothing which might hold it up and yet behold it hangeth still and quâ—et as if it had some pillar or base upon which to rest it self The Lord doth in larger words commend it to the consideration of Iob when himself comes to speak with him Iob 38. 4. 6. God there compareth himself to a builder that layes the foundation and then sets up the building by line and measure and convinceth Iob of his weaknesse that knoweth not how this earth should be set up or founded whereas the Lord himself effected this building long before Iob was David telleth of it Psal. 24. 2. as a ground of Gods right unto it and to all things that are in it for saith he He hath founded it upon the seas and established it upon the flouds And Solomon mentions it Prov. 8. 29. and 30. 4. Eccles. 1. 4. This is a great work because it is both necessary and unsearchable It is necessary for it is the cause of the order of things in all the world and of their not being jumbled and confounded together If the lowest part of any building be not firm all that is built upon it will totter and tumble and come down quickly so if the earth this lowest part of the world should shake or reel and be apt to move hither and thither the things that be upon it by nature or that are built upon it by the workmanship of man could not possibly subsist or endure Rivers and Channels would be daily altered dry ground would ever and anon become Sea and Sea dry ground trees would often totter and fall or else be chan ged from place to place buildings and houses would still be falling and tumbling down off the earth did it not keep its own room nay heaven and earth would come together utter confusion would overcome the face of the earth and men beasts and all things below would come to nothing So needful it was for this great Architect to set the Corner-stone of the earth fast firm and immoveable But the cause of it is unsearchable who can finde out to the full the reason of this so necessary a work Every heavie thing we see must have something to keep it up something on which to rest it self that it may go no further but abide where it is but what doth this earth rest on How is it held so even in the very midst and sweyed neither one way nor another who can tell me a full just satisfactory reason in nature We must not think that God doth hold it up by an immediate violent supernatural or miraculous working but in a natural way by ordering the principles of nature so that they shall necessarily concur to effect this setlednesse Philosophers give this reason of it they say the simple bodies were made some of a light subtil thin and spiritual nature and their property is to ascend to go upward still so as the light still flies higher and some of a more grosse thick and heavie nature and the property of these is to move downward and still the heavier to make it self a way through the lighter and to presse toward the Center that is the middle point of the whole round of the world for it must be confessed that the world is round Wherefore seeing every part and portion of the earth presseth toward the very middle point of all it cannot be but that all must stand fast in the midst seeing each part thronging the other and leaning upon the other toward the very middle all will be quiet if the parts be even poised But now how heavie things should be made so to move toward the Center and how each part should so evenly move and a number of other questions more let them answer that are able especially seeing the earth doth not carry in it self to sense a perfect even and smooth roundnesse it is hard then to answer to the question which God propounded to Iob Upon what be the sockets of it fastned It is a work of God exceeding our capacity and must therefore quicken and call up our admiration We should blame our selves for so seldome putting our selves in minde of this great work to stir up our selves to magnifie the Author of it and make it an argument of our blessing his Name for which David speaketh of it Psal. 104. or of humbling our selves before him in acknowledgement of his power and wisdome and of our weaknesse and folly to which end it is mentioned in other places or indeed to any good purpose of informing our selves the better either of his nature or our duty Oh how brutish and blockish are we So strange and so mighty a work is done and continued in our sight here it was done before I was here and here it will remain and be continually done after I am gone hence I enjoy the benefit of it as well as any other and with all others and yet when did I take it into consideration When did I once offer it to the serious meditation of my mind When did I say to my self How doth this great ball of earth remain unmoveable in the midst of this wide and spacious Heaven Why doth it not reel or totter toward the North or South the East or West or now upward now downward What hand doth hold it up and that so stedfastly that for thousands of yeers it hath not moved surely some potent and intelligent workman hath in such a wonderful manner reared up and founded this building This is he whom we call God why do I not fasten in my self a more sure and firm notion of his being and a more lively firm and effectual acknowledgement of his excellency We are worthy of
of aire as winds 3. Watery which retain the nature of the water as snow and rain 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storm do his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus vapor smoak is of a middle nature between earth and fire vapour between water and aire If it come from the earth or some sandy place it is fumus a fume or kinde of smoak if it come from the water or some watery place it is a vapour Vapours or exhalations are fumes raised from the water and earth by the heavenly bodies into one of the three Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceeds the tumbling noise which we call Thunder The earth sends out partly by its own innate heat and partly by the external heat and attraction of the Sun certain hot and dry steams which the Philosopher cals exhalations and these going up in some abundance are at last enclosed within some thick cloud consisting of cold and moist vapours which finding themselves straightned do with violence seek a vent and break through the sides or low part of the cloud There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud until it break forth into a loud and fearful crack Then the exhalation by its heat incensed in the strife proves all on a slame as it comes in the aire and that is Lightning Lastly the exhalation falling down upon the earth is so violent that sometimes it breaks trees sometimes it singeth and burneth what it meets with it kils mâ—n and living creatures and in the most abundance of it there is a Thunder-bolt begotten through exceeding great heat hardning the earthly parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearfulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his coming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Iob 40. 9. with this question Canst thou thunder with a voyce like God speak terribly and with as big and loud a voice as thou canst and if thy voice be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my self to be thy equal and Elihu reasoned for God by consideration of this great work David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this work not immediately but mediately using natural and ordinary causes according to his own good will and pleasure for the effecting thereof There do arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heat and influence of the Sun and other Planets or Constellations partly breathed out of the earth by the natural heat thereof Whereof some are hot and moist being us it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers think of which two as of the matter are brought forth these strange things which we see in the aire and among the rest Thunder Though thunder be first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before we hear the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the ear This is done for the benefit of the world that by shaking of the aire it might be purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thick grosse and unwholsome for our bodies for this is one special end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much rain because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it self such windy fumes as it meets withal in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turn all this to a spiritual use viz. to instruct us in the fear of him that is Lord of Hoasts who shews his greatnesse in these mighty deeds of his hand to which purpose alwaies the Scripture speaks of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our minds to increase in the knowledge of his excellency and our hearts in the love and fear of him All his works are therefore exhorted to praise him because we by all should learn his praise and greatnesse How able is God to destroy sinners how quickly and in a moment can he bring them to ruine let him but speak to the thunder haile tempest and they will beat down and consume his adversaries before his face O then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderful in making and ruling the clouds This is a work which God doth often alledge in Scripture to prove his greatnesse Iob 37. 26. He binds the waters in a garment Prov. 30. 4. that is makes the Clouds How as it were by an even poysing of one part with the other God makes these Clouds to hover a great while over the earth before they be dissolved is a thing worthy admiration and greatly surpasseth our knowledge Iob 38. 34. Psal. 14. 78. and Prov. 8. 28. Psalm 104. 3. The
in this great work the winde cometh down unto us it is near us we feel the blasts of it and yet we feel not the power and greatnesse of God in it When God doth so plainly and so many wayes discover himself to us yet blinde wretches we perceive him not We are now to stirre up our mindes to the consideration of God in this his mighty work See him walking through the earth and visiting it in the swift wings of this creature It hath also an apt resemblance and image of God in it 1. In the subtilnesse and invisible nature of it the swiftnesse of the winde may note his omnipresence who is said to ride on the wings of the winde 2. In its powerful motion and efficacy which no man can hinder or resist 3. In the freedome of its motion Iohn 3. 7. 4. In the secresie of his working of mighty works the windes are invisible The consideration of the windes leads us into our selves and that 1. For Humiliation for who knoweth the nature of the winde the place of the winde the way of the winde to see in it our own vanity Iob 7. 7. Psal. 78. 39. 2. Instruction Shall so fierce a creature be at a beck and shall not I See the miserable estate of wicked men on whom destruction and fear shall come as a whirle-winde Prov. 27. 18. They shall be as stubble or chaffe before the winde Psal. 1. Metals are mineral substances fusible and malleable They are commonly distinguished into perfect and imperfect perfect because they have lesse impurity or heterogeneity in them as gold and silver imperfect because they are full of impurities as iron copper tin and lead Gold of all metals is the most solid and therefore the most heavy It will lose none of his substauce neither by fire nor water therefore it will not make broth more cordial being boiled in it The second place is given to silver amongst metals because next to gold it is the most durable and least endammaged by fire Precious stones in Latine Gemmae are esteemed for their rarity or for some vertue fancied to be in them or for their purenesse and transparentnesse Those Pearls are preferred which are most white bright round light especially if naturally they be pierced Rueus l. 1. c. 13. de Gem. The Psalmist declares the great work of God in distinguishing the waters from the earth and making Sea and dry land The waters at the first did encompasse and cover the earth round about as it were a garment and overflow the highest parts of it altogether so that no dry ground was seen or could be seen in the world this was the first constitution of them as Moses relateth Gen. 1. 2. The deep was the whole Orb of waters which inclosed the earth in themselves But then God pleased to divide the waters from the earth so as to make dry land appear and for that end 1. He drave the waters into one place spreading the earth over them and founding it upon them Psal. 104. 6 7. God by his mighty power compared there to a thundering voice did make the waters to gather together into the place that he had appointed for them under the earth and that by raising up hils and mountains and causing dales and valleyes then God appointed the waters their bounds that they should still continue in these hollows under the earth and not return to cover the earth as else of their own nature they would have done There are divers profitable Questions about these things 1. Whether the Sea would not naturally overflow the Land as it did at the first Creation were it not with-held within his banks by divine power The answer is affirmative and the reason is evident the water is lighter then the earth and heavier things are apt to pierce through the light and the light will take to themselves an higher place and give way to the heavier things to descend through them mix a great deal of dirt and water and let it stand a while and take its own proper course and the dirt will sink to the bottom leaving the water above it self Aristotle and others say that the Sea is higher then the earth and they can render no reason why it being apt to runne abroad should be kept from overslowing the Land whence he proves Gods providence but Vossius de Orig. Progress Idol l. 2. c. 67. and others deny that the Sea is higher then the earth Secondly Whether there be more Sea or Land The multitude of waters made by God at first did cover the earth and inclose it round the Sea therefore must needs be farre greater then the Earth The Mapps shew it to be greater in quantity then the earth Thirdly Whether the deepnesse of the Sea doth exceed the height of the mountains It was a great work of God to make mountains and valleys hils and dales The Scripture often mentions it Prov. 8. 25. Psal. 65. 6. 95. 4. 90. 2. Psal. 104. 8. Amos 4. 13. Therefore are the mountains exhorted to praise God Psal. 146. 9. Isa. 40. 12. He is said to have weighed the mountains in scales and the hils in balances that is to have poised them even so that the earth might remain unmoveably in the parts of it as well as in the whole The greatnesse of this work appears 1. In the strangenesse and hiddennesse of it How should so heavy a thing as the earth thus heave up it self into so great ascents to give place unto the waters under it The immediate power of God is the cause of it Psal. 24. 6. Psal. 136. It may be some hils were made by the fury and violent motion of the waves of the waters of Noah's floud but the most and greatest were created on the third day See Gen. 7. 20. 2. In the usefulnesse of it 1. For beauty and ornament it gives a more delightful Prospect to see hils and dales then to look upon all one even and flat piece of ground without any such risings 2. It conduceth to the fruitfulnesse of the earth The vales are much more fruitful then if they were flats without hils because of the dew and moisture that descendeth upon them from the hils and some things grow better upon the higher places on the sides or tops of the mountains 3. Without such hils and mountains there could not have been room for the waters which before did swallow up the earth in its bowels neither could the dry land have appeared 4. Without such hils and dales there could not have been rivers and springs running with so constant a course 5. Hils and mountains are the receptacles of the principal mines for metals and quarries for all kinde of useful stones Deut. 8. 9. 33. 15. They are for boundaries betwixt Countrey and Countrey Kingdome and Kingdome We should tell our selves how admirable and useful this kinde of frame and scituation of the
whether may they not be prayed unto The ground and cause which brought in praying â—o Angels is laid down Col. 2. 18. where you have a general prohibition of religious worshipping of Angels with the cause of it There are three causes why they attempted this 1. They entred into things which they did not know as the Papists How can they tell whether the Angels pray for us whether they know our wants 2. They follow their carnal minde because they see in the world that to great Magistrates we use Mediators and Intercessors they dare not go of themselves so here 3. Humility For this they talk as Papists do now We are unworthy to go directly to God and therefore we need the help of Angels but this is vain for Christ is nearer to us then Angels are Ephes. 3. 12. Tutius jucundius loquar ad Iesum quam ad aliquem sanctorum We say that all lawfull and moderate reverence is to be given to Angels which consists in these particulars 1. We acknowledge the great gifts of God in them and praise God for them We confesse it is his mercy that he hath made such noble creatures to be serviceable to us and then for themselves in our judgements 1. We honour them and judge them more noble creatures then man they have greater wisdom holiness and power then man hath 2. For our will and affections we love them because they love us and delight in our good being ready to help us every where 3. We should be carefull of our carriage because of their presence we should not sin because of the Angels 4. We desire to make them examples of our lives that we may do Gods will as they do 5. If Angels should appear visibly to us we should honour them as more excellent creatures but yet still keep within the bounds of civil or sraternal honour as to our fellow servants but yet above us and not honour them with Religious worship The Papists say a Religious worship is due unto them but yet that we may do them no wrong not indeed such as is due to God but secondary yet still Religious and so they say they intercede â—or us not as Christ but in an inferiour way and in this sense they hold they may be worshipped and praied unto Now we will refute their arguments and then confirm the truth with strong reasons For the first All lawâ—ull reverence is commanded by the sust Table and that is Religious or else by the second and that is civil But that manner and degree of their worship is required in neither Therefore it is meerly invented Secondly By general consent Religious worship is that whereby we do acknowledge God to be the primum principium the ultimum finem and summum bonum now this is but one and we may as well say there is a summum bonum secundariò as there is a secondary Religious worship Thirdly There is the same reason of a Religious worship as there is of a Divine act of faith love and hope but if a man should say We may with a Divine faith beleeve in God primarily and Angels secondarily it were ridiculous therefore here if Religious worship were due because of supernatural excellencies then every godly man were religiously to be worshipped Our arguments in generall against this are these 1. Matth. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Heb. 1. it is applied to Christ. 2. The promise is to those only which call upon him Psal. 51. 15 Call upon me 3. It cannot be of faith for how shall I know whether they hear me whether they be present 4. Colos. 2. 8. It is condemned for will-worship so that Idolatry is here committed that kinde of it Quando divinè colitur id quod non est verus Dâ—us Iohn was reproved for this Rev. 19. 10. 22. 9. Now Iohn might have distinguished I do not worship you religiously as God but in the second place The second question is Whether every man hath his peculiar Angel This is not a question of faith but yet the more to be suspected because it was generally held among the Heathens who did ascribe to every man born a bad angel to afflict and a good one to defend him a good and ill Genius as they called them Becanus brings places of Scripture to prove it but there is altogether silence in the Scripture concerning it for when the Angels are charged to have care over us it implieth that it is all their care The chiefest place which most seems to favour that opinion is Act. 12. 15. where they said that it was his Angel Now to this some answer that the men spake according to the opinion of men then generally received and not according to the truth as we may give an instance concerning the blinde man when they asked Whether he or his parents had sinned that he should be born blinde How could he sin before he was born but some answer that there was an opinion generally received which all the Platonists held and so Origen and many of the Ancients that the soul was created before it was put into the body and as it did good or ill it was put into a well tempered or a maimed body Especially they thought these Angels did appear a little before or after mens death Calvin thinks that it was an Angel peculiarly destinated to Peter for that time of his imprisonment If it were a peculiar Angel then it would follow that he spake and had the same gestures that men have to whom they belong Therefore it may well be rendred it is his messenger as the word is elsewhere translated But you will say then they thought the messenger spake like him No but it might fall out that they thought Rhode did mistake and when he said I am Peter they might think he said I am come from Peter and so it may be answered If every man have one Angel why did more then one carry Lazarus his soul to heaven And he hath given his Angels charge over thee that is many over one particular man Cameron tom 2. Praelect Vide Rainold de lib. Apoc. tom 1. cap. 61. Voet. Thâ—s de Angelis The third question What is the meaning of that Let her be covered because of the Angels Where the Apostle commands a woman in publike duties to have power that is covering in sign of her subjection to God and that because of the Angels Some understand this properly of the Angels the heavenly Spirits but differently some because they are present at our Assemblies and if you ask What need that seeing God and Christ are there they answer That he mentioned God and Christ before and now addeth these as inseparable servants which are sent for the salvation of beleevers Others as probably make it a new argument from the Angels Isa. 6. as they covered their feet before God to shew
their subjection so should these Others understand it of the Ministersdwho are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. Before the Angele there is He notificative by which is signified the high Priest before whom vows were made Levit. 27. 8. Some interpret it generally of all good men for we ought to be as so many Angels The fourth is What is the meaning of those places Acts 7. 53. Gal. 3. 19. â—earned Iunius renders the words Acts 7. 53. You have received the law in the midst of the ranks of Angels viz. who f accompanied God their Sovereign Lord when himself came to deliver the Law The same answer may be made as it is by the same Learned Writer among Angels they attending God when he ordained and delivered it It seems improper that Angels in the plural number g should have been imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would have sufficed There is no necessity to ascribe the delivery of the Law of the Decalogue to Angels Exod. 20. there is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that story Iude v. 9. Michael striving with the devil The Apostle aggravates the sins of those who speak evil of Dignities by an argument from the greater to the lesse the Archangel durst not do so where you have the chief cause Michael which is as much as who is like God and then you have the adjunct he is the Archangel that is a chief among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1 Thes. 4. 6. Now what this dispute was and where the Apostle had it it is hard to say but that there was such a thing done is plain The matter of the strife was Moses dead on mount Nebo Deut. 34. 6. which is added either by Samuel Ioshua or Ezra Some make this to be the body of Christ and therefore called Moses his because he prophesied of it Very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3. 44. where it is said the Lord buried him that is to be understood by the means of the Archangel and no man knew his burial that divine honour might not be given him and the devil might say how fit it was such a man should be solemnly buried The sixt What is meant by the voice of an Angel 1 Thes. 4. 15. where the Apostle describes the great and glorious coming of Christ to judgement from some circumstances which commend his power and Majesty the Lord himself shall come down in his own person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Matth. 25. like that There was a voice Behold the bridegroom comes or like that Ioh. 5. All that are in theeir graves shall hear his voice So it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. The voice and the trump of God are all one that is a great noise expressed by this Metaphor so that it should go to all in their graves The seventh Whether they have any efficacie in our conversion Though they be sent Heb. 1. for the salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God only that can turn the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion It is true in the Scriptures you may reade of their admonishing and comforting so an Angel comforteth Elias and Christ himself as he was man Ioseph was admonished in a dream but then you must know this was a sensible appearance or like it viz. in dreams But now you may reade of the devil tempting in Scripture Iudas and David without such a way the change of our hearts is to be ascribed to God The eighth Whether the Angels need Christ as a Mediator Some say no They never sinned and therefore need not a Mediator to reconcile them to God 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree As for that place say they Ephes. 1. 22. He hath reconciled all things in heaven and earth some do mean by those things in heaven the souls of those departed the Greek word signifieth briefly to recollect the things which were more largely spoken and so a sweet consent of all things together As by sin God was angry with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully revealed himself and his excellencies unto them and his love and favour and the necessity of their being obedient that they cannot but continue to obey and serve him they were not so far inlightened and sanctified at the first creation but that then in respect of themselves there was a possibility of sinning as well as of those that did sin but now they are so confirmed by the clear sight they have of God that they cannot be willing to sin against him The Angels by Christ obtained 1. A glorious Head Men had a head at their creation Adam The Angels stood by vertue of their personall Covenant 2. From his becoming their Head they are confirmed in grace they were created perfect but mutable Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self Electio sive hominum sive Angelorum extra Christum intelligi non potest Aâ—optati sunt in silios Dei propter Christum 4. They have an honourable imployment by this means they serve Christ in his humane nature The Angels which abode in the truth are called good Angels not only in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and â—â—eir confirmation in that good estate The causes why they abode still in the truâ—â— are the firm and unchangeable decree of God 1 Tim. 5. 21. his free grace Phil. 2. 13. wherewith they were holpen and their own free choice of will
Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devil in the body one was demoniack and lunatick too because the Devil took these advantages against his body and this hath been manifested by their speaking of strange tongues on a sudden The causes of this are partly from the Devils malice and desire to hurt us and partly from our selves who are made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devil go into Saul or out of grace that they may see how bitter sin is Vide Voet. Thes. de Energ Quest. 5. The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devil carried Christs body upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seem to be real because he bid him to throw himself down headlong but now this was much for our comfort that we see Christ himself was tempted and that to most hideous things Satan was overcome by him Damascene of old and some of our Divines say That Satan in his temptations of Adam and Christ could not have accesse to their inward man to tempt them therefore he tempted Adam by a Serpent and audible voice and Christ by a visible Landskip of the world Satans temptations say some may be known by the suddennesse violence and unnaturalnesse of them All these are to be found in the motions of sinne which arise from ones own heart original sinne will vent sinne suddenly Isa. 57. 20. Violently Ier. 8. 6. and it will break forth into unnatural lusts blasphemies against God and murders against men Mark 7. 21 22. Mr Liford saith if they seize upon us with terrour and affrightment because our own conceptions are free it is very difficult to distinguish them When thoughts often come into the minde of doing a thing contrary to the Law of God it is an argument Satan is at hand The Devil tempts somâ—â—o sinne under the shew of vertue Iob. 16. 2. Phil. 3. 6. Omnis tentatio est assimilaâ—â—â—â—oâ—i say the Schoolmen Some under the hope of pardon by stretching t 〈…〉 ds of Gods mercy lessening of sinne propounding the example of the multitud 〈…〉 eâ—ting before men what they have done and promising them repentance hereafter before they die The difference between Gods temptations and Satans they differ First In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandments by chastisements which from him are ever good but the matter of Satans temptations is evil he solicits us to sinne Secondly In the end the end of Gods temptation is to humble us and do us good but of Satans to make us dishonour God Thirdly In the effect God never misseth his end Satan is often disappointed A question is made by some Whether Satan may come to the same man with the same tentation after he is conquered Mr Capel resolves it that he may part 1. of Tentation cha 7. pag. 132 133. It is also a question An omnia peccata committantur tentante Diabolo John 8. 41 44. Every work of sin is a work of falshood and all falshood is from the Devil And likewise it is questioned Whether man might not have sinned if there had not been a Tempter To that it is answered he might for Satan fell without a tempter the angelical nature was more perfect then the humane 2. Nature is now so depraved that we cannot but sin Iam. 1. 14. Non eget daemone tentatore qui sibi factus est daemon saith Parisiensis Fourthly What is meant by delivering up to Satan 1 Cor. 5. 5 Some with Chrysostome think it was a corporeal delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the unclean spirits that is not onely to expel them but to put them in whom they pleased but this is not approved therefore others make it to be a casting out of the company of the faithful and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture Sixthly Whether the Devils may appear 1 Sam. 28. He which appeared was 1. Subject to the Witches power therefore it was not the true Samuel 2. If Samuel had been sent of God he would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practice to the Magick Art 4. True Samuel would not have suffered himself to be worshipped as this did 5. Saul never came to be with the soul of Samuel in blisse yet he saith 'to morrow shalt thou be with me 6. God refused to answer Saul by Prophet Vision Urim or Thummim therefore he would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lie nor sinne Heb. 12. 23. He said Saul caused him to ascend * and troubled him if he had been the true Samuel Saul could not have caused him to ascend if not he lyed in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living Why is this reason given of the denial of the Rich mans request to have one sent from the dead because if they would not believe Moses and the Prophets They would not believe though one rose from the dead In so doing the Lord should seem to go against his own order The souls of Saints which are at rest with the Lord are not subject to the power or inchantment of a Witch But Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth That Samuel came not by the command of the Witch but by the command of God and that rather impeached then approved Art Magick which he proveth because the Witch was troubled But the Scripture expresly teacheth that her trouble was because it was the King who having lately suppressed Witches had now in disguised apparel set her on work and so deceived her Bellarmine objecteth The Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they bear the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceit and opinion of others The Angels which appeared to the Patriarchs are called men Gen. 18. the Idols of the Heathen are called gods Gen. 25. because
barely permissive or desertive at most There are two ordinary similitudes one from a halting horse the rider which makes the horse go is not the cause of his halting but of his going only but it is a question whether this clears the doubt for the rider is but an outward moving cause to the other he doth not work to the motion of the horse as immediatly as the horse himself doth therefore this simile were good and fit if that opinion were true God doth only give being but not immediately work to the effect it self and if the simile were to the purpose it would be that the rider besides this outward motion did as immediatly help to going as nature it self As for the other about a dunghill the Sun-beams that work upon any boggy places and make them smell but yet they themselves are not defiled this would illustrate well for all the sins men runne into since the fall but how will it answer about the first sinne for Adams nature was not a bog The best way is to hold these two truths 1. God doth not sin nor is not the author of it 2. That he hath a providence about it and for the manner it is hard to determine Object God bid Shimei curse Ans. That was an improper command and implieth only that God used Shimei's tongue as a whip to scouâ—ge David Object Ezekiel 20. 25. Wherefore I gave them also statutes that were not good and judgements whereby they should not live There God seems not only to permit but also to command sin Iunius interprets it Ipsis incommoda noxiaque and mentions some particulars I gave them in the wildernesse decrees and ordinances that were not good for them but hurtful and judgements that did sentence them to death So the great Annotations instancing there in some of those judgements Weems understands it of the ceremonial statutes and nicely distinguisheth between not good and evil See Psal. 5. 4 5 6. The ceremonial statutes were good in their kinde and in respect of the end for which God ordained them Col. 2. 17. Some say God did deliver them over into the hands of wicked Princes he gave them over in judgement to obey their idolatrous Laws the statutes of Omri Others hold the genuine meaning to be that of the Chaldee Paraphrase They observed statutes which were not right and customs whereby they should not live Some Protestant Authors have used some incommodious and harsh phrases yet 1. They do most of them use but the Scripture-phrase and Bellarmine himself useth worse in this matter With what face can Bellarmine lay to Calvins charge that he makes God the author of sin when he wrote two books against the Libertines as Bellarmine himself acknowledgeth 2. De statu peccati c. 1. when the Protestants professedly handle the question An Deus siâ— Author peccati they determine it negatively therefore it is not fair for their Adversaries to conclude that they hold so by some passages in their writings which may seem to sound that way CHAP. IX Of communicating with other Mens sins NO godly man ought to partake or communicate with other mens sins Isa. 52. 11. Ephes. 5. 11. 2 Cor. 6. 15 16. 1 Tim. 5. 22. Revel 18. 11. Vitia aliorum si feras facis tua We are guilty of other mens sins or communicate with others First Negatively and privatively and that 1. By sinful silence the Heathen knew not the exactnesse of godlinesse when he said He repented him often that he spake but never that he held his tongue 2. When one omits to do his duty with that life courage and zeal which he ought as Eli reproved his sons but not sharply enough and punished them not for their sins 3. When one doth not pray for a reformation Psal. 51. or humble himself for the sins of others 1 Cor. 5. 2. 2 Cor. 12. 21. Secondly More directly and positively 1. He who commands or perswades Isa. 10. 1. as Ieroboam who made Israel to sin was a cause of all the peoples Idolatry there was not one of the one and twenty Kings of the house of Israel that departed from the sins of Ieroboam Balaam inticed the people of Israel to fornication and idolatry the Devil by being a tempter becomes guilty of all the sins committed by men Eve became a tempter to Adam 1 Tim. 5. 22. 2. He who is a minister and servant to execute the evil commands of others the three Worthies in Daniel refused to obey Nebuchadnezzar and the Apostles would obey God rather then men Doeg is cursed by God for this Ps. 52. 2 Kin. 1. 9. Ier. 7. 17 18. 3. He that gives consent and allowance to it Levit. 20. 4 5. though he do not act it Rom. 1. ult 4. He who defends praiseth and encourageth others that have sinned He that breaks one of these least commandments and teacheth others so to do Cajetan holds that to drink till a mans head be giddy is no sin or a venial one Another holds that there is a lawful idolatry the Papists canonize such acts to murder and poison Princes the Pharisees encouraged the people in sin 5. Those that familiarly converse with wicked men 1 Cor. 5. 11. 2 Thess. 3. 14. our very presence in idolatrous service is evil 1 Cor. 14. 15. 6 Permission and connivance at evil Levit. 20. 4 5. Qui non vetat peccare cum potest jubet This concerns Magistrates and other Superiours if they restrain not sinne when they have power and authority in their hands 1 Sam. 3. 30. 7. Provoking to sin 1 Kin. 21. 25. Ephes. 6. 4. Gal. 5. 26. 8. Giving ill example as when Magistrates and Ministers swear Ieroboam by his ill example as well as precepts made Israel to sin Mat. 23. 35. not that they killed Abel but they went on in their predecessours steps CHAP. X. Of the Punishment of sin GOD punished Adams sin with originall and actual sinne See Gen. 3. 17 18 19 23. The Lord sent Adam forth from the garden of Eden there is losse of communion and vers 24. he drove out the man as a testimony of his wrath and displeasure Before sin is committed it is Inimicus blandiens In committing it is Dulce venenum after committed it is Scorpio pungens That speech of Abner is true in sin 2 Sam. 2. 26. It will be bitternesse in the later end Ubi peccatum ibi procella saith Chrysostome sin alwayes brings a storm with it Lam. 3. 38. Raro antecedentem scelestum Deseruit pede poena claudo Sometimes sins are punished a long time after they were committed 2 Sam. 21. 1. the bloud of Christ was visited on Ierusalem fourty years after the wickednesse of Eli's sons was visited on the whole family in the dayes of Saul Iob saith Thou makest me possesse the sins of my youth God would shew patience as well as justice therefore he spares long to see if men will convert without blows
All evils of misery are but the issue of sin first sin entred into the world and by sin death 1. Temporal evils All publick commotions wars famine pestilence are the bitter fruits of sin Deut. 28. there is Gods curse on the creature mans body all his relations 2. Spiritual Terrours of conscience horrours of death 1 Cor. 15. 56. are the effects of sin What an evil is a condemning heart an accusing conscience yet this is the fruit of sin A wounded spirit who can bear Some will bear outward evils stoutly nay suffer death it self boldly but sin will not so easily be born when the conscience it self is smitten See this in Cain and Iudas many a one maketh away himself to be rid of this vexation This sils one with shame Iohn 8. 9. fear Gen. 3. 11. and grief Acts 2. 37. The greatest torment that in this life can be fall a sinner is desperation when the soul of a man convinced in her self by the number of her hainous offences loseth all hope of life to come and casteth her eyes wholly on the fearful torments of hell prepared for her the continual thought and fright whereof do so amaze and afflict the comfortlesse soul that she shrinketh under the burden and feeleth in her self the horrour of hell before she come to it 3. Eternal The everlasting absence of all good 2 Thes. 1. 19. and the presence of all evil Mark 9. 49. are the consequents of it Iustum est quòd qui in suo aeterno peccavit contra Deum in aeterno Dei puniatur Sin is finite in the act and subject but of infinite demerit being committed 1. Against an infinite Good therefore it deserves infinite punishment 2. The obligation of the Law is everlasting This was the first Doctrine which was published to man that eternal death is the punishment of sinne Gen. 2. 17. the Devil opposed it Gen. 3. 4. the belief of the threatning would have hindered them from sinne The Socinians say that man should have died in the state of innocency although he had not sinned and therefore that death is not a punishment of sinne but a condition and consequent of nature The holy Ghost assigns death to sinne as the cause See of it Rom. 5. 12. 6. 23. Our bodies were not mortal till our souls were sinful Arminians say That there is neither election nor reprobation of Infants and that â—o Infants can be condemned for original sin Iacob was in a state of election in his mothers womb Rom. 9. 11. All men in the counsel of God are either elect or reprobate But Infants are men or part of mankinde Therefore they are either elect or reprobate 1. Infants are saved therefore there is some election of Infants for salvation is a fruit of election and proper to the elect Rom. 11. 7. There is a manifest difference among Infants between those that are born in and out of the Church Gen. 17. 17. Acts 2. 37. 3 21. Children of unbelievers are unclean 1 Cor. 7. 14. and aliens from Christ and the Covenant of promise Ephes. 2. 11 12. 2. That opinion That no Infants are condemned for original sinne seems to be contrary to that place Ephes. 2. 3. If this were true the condition of a Turks childe dying in his infancy is farre better then the condition of Abraham Isaac or Iacob living for they might fall from grace say they and be damned but a Turks childe dying according to their opinion shall certainly be saved The worst punishment of sinne is to punish it with sin and so God punisheth it sometimes in his own people Isa. 63. 17. Mar. 6. 52. a judicial blindnesse and hardnesse is the worst See Ezek. 24 13. Rom. 1. 26 28. Revel 22. 11. Concerning National sins Sins though committed by particular persons may be National First When they are interwoven into the policy of a State Psa. 94. 20. when sin is established by a Law Rev. 16. 8. 17. 17. 6. 12. Ier. 15. 9. Secondly When they are universal and overspread the whole Kingdom Ier. 9. 2 3. Isa. 56. 11. Thirdly When the people that professe the name of God are infected with those sins Gen. 6. 2 3 4. Fourthly When few or none in the Nation bewail them Ier. 5. 31. Fifthly When they are openly countenanced and tolerated 1 Kings 14. 24. when there are no masters of restraint Iudg. 18. 7. Sixthly When they are the predominant humour of the Nation at that time The sins of Gods people which commonly provoke him to break a Nation 1. Their omissions that they stand not in the gap Ezek. 22. 30 31. improve not their interest in him 2. When their hearts are inordinately set upon the things of this world 2 Chro. 36. 12. Mat. 24. 39. 3. When there is a great unfruitfulness and lukewarmness in the things of God Hos. 10. 1. 4. When divisions are still fomented amongst those that fear God Isa. 9. 21. Desolations in a State follow divisions in the Church The sins which may provoke God against a Nation 1. Idolatry Ier. 5. 19. when the true God is worshipped in a way that he hath not appointed 2. Intestine divisions Isa. 9 ult compared with 10. 6. 3. Incorrigiblenesse under lesser judgements Isa. 9. 11. 4 Wearying of God Isa. 7. 13 18. 5. Unworthy and wicked compliances Hos. 5. 13. CHAP. XI Signes of a Christian in regard of sinne and that great corruptions may be found in true Christians OF the first Signs of a Christian in regard of sin First He is convinced of sin Iohn 16. 9. the Greek word signifies to evidence by demonstration the Spirit so demonstrates it that a man hath nothing to object Psal. 51. 13. Secondly He is free from its dominion as Paul saith Sinne shall have no dominion over you for you are not under the law but under grace and after Being freed from sinne Whosoever is born of God sinneth not John They do no iniquity David They serve not sin in the lusts thereof He hath not an habitual resolution to continue in sinne Thirdly He is troubled and wearied with the reliques of it and driven to Christ for pardon and help He is weary of sin and every sin so farre as he knoweth specially his own sin and that iniquity which cleaveth closest to him His flesh is inclined to it but his Spirit is a verse from it and even tired and burdened with it so that he often sighes out in himself the complaint of St Paul O miserable man that I am Still as he prevails more against sin the remainders of it do more afflict him sinne in it self considered is his greatest unhappinesse that he hath so vile a nature is prone to so vile deeds and doth in many things so foolishly offend this troubleth and disquieteth him even then when he hath no other crosse to trouble him and many times imbitters all his prosperity Fourthly He is grieved
full of doubts fears and horrours and make him grow worse and worse 3. With due care and diligent observing of our selves a godly man may much prevail to keep himself innocent from great transgressions and unspotted of the world Secondly The Saints can and will keep themselves from sin Reasons 1. Because they have received the divine nature by which they shun the pollutions that are in the world through lust by which they are made sensible of the evil of sin and framed to a loathing and hatred of sin every true Christian hath the spirit which will make him lust against the flesh The wisdom of the world is to keep themselves from misery the wisdom of Saints is to keep themselves from that which is the cause of all misery and the worst of all misery from iniquity The godly will not only be carefull to abstain from evil acts but to subdue their lusts to crucifie sin in the thoughts and desires Rom. 7 8 9. 1. The chief dominion of sin is in the heart there is the evil treasure the root 2. This is contrary to the chief part of the law the letter of the law is against the acting of sin the spirit of it is against lusting 3. This is the strongest part of sin and hardliest subdued 2 Cor. 10. 5. The way to keep our selves from sin 1. Often and earnestly call upon God to keep you by his Spirit of wisdom and strength for you are not able to keep your selves 2. Often renew and settle in your own hearts a resolution of not sinning and that upon spiritual grounds and considerations taken out of Gods word 1 Pet. 4. 11. David saith I hid thy word in my heart that I might not sin against thee This hiding the word is a calling to minde and serious pondering the commandments threats promises exhortations examples and reasons of Gods word against sin in the generall and against such and such sins in particular and pressing them upon our selves till they have wrought in us a setled and determinate resolution I will not sin I will not do this and this evil 3. It is requisite to observe and oppose the first rising of sin in the motions and desires thereof in the thoughts of it with a sigh groan ejaculation calling to minde some text of Scripture against it and stirring some detestation of it and calling upon our selves to keep our former resolutions against it The conception of sin is by the stirring and moving of ill desires within 4. Shun the occasions of evil Gen. 39. 10. Prov. 11. 14. all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us Solomon saith Look not on the wine when it is red Prov. 23. 31. Secondly Our care of avoiding sin must shew it self specially against our own sins Ezek. 18. Cast away all your transgressions by which you have transgressed Psal. 18. 23. Reasons 1. Where the danger is greater the care of preventing must be most used Every man is soonest and most easily overtaken with these sins 2. What will be a greatest proof of his truth and sincerity and so the surest foundation of his comfort that should he be most carefull to practise this will make it appear that he strives against sin because it is sin when he striveth against those evils that are most pleasing to him 3. What will most further him in the works of sanctification and amendment of life that ought he most diligently to indeavour now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself kill that sin and the rest will be more easily killed 4. There we should bestow most pains in which if we do not use care we lose our labour in other things Means were prescribed before to be used against sin in generall you must apply these in particular against your particular sins Pray often against these meditate and resolve most against these observe and resist most the first rising of these shun the occasions of these first A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time CHAP. XIV Of the cause of forbearing Sin of abhorring it and of small Sins THe main cause of our forbearing any sin should be the sinfulnesse of it that is because it is repugnant to Gods will and offensive to him Isa. 59. 2. So Ioseph How shall I do this great evil and sin against God Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed and he might have done with so much safety and assurance even this It was a sin against God Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10. Reasons 1. This is the very proper cause of all the other evil effects of sin and herein doth the very evilnesse and vilenesse of it consist The foul nature of sin stands in this that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject 2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty then if we forbear it on this ground and further then it ariseth from this ground it is nought worth to our comfort nor shall bring us any everlasting reward Ezra 9. 14. Eadem velle nolle ea demum firma est amicitia 3. Unlesse this thought make us flye from sin we shall never forbear it constantly nor universally because no other motive will still and every where hold We must not only avoid sin but abhorre it Psal. 97. 10. Isa. 30. 22. Rom. 12. 9. David saith I hate vain thoughts Paul mentioning divers evils saith God forbid The wicked and much more wickednesse is an abomination to the just 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination 't is so to God it should be so to men Reasons 1. Because our affections must be conformable to God's Prov. 6. 16. He hateth nothing simply but sin and sinners for sins sake 2. Sin in it self is most hatefull because most hurtfull to man and injurious to God The ground of hatred of any thing is the contrariety of it to our welfare as we hate wilde fierce and raging beasts for their mischievousnesse a toad and serpents for their poisonousnesse which is a strong enemy to life and health so we hate thieves and murderers Sin is the most mischievous and harmfull thing in the world Our hatred against sin must have these properties 1. It must be universall we must hate all sins Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins gainfull and profitable sins as well as others Hatred is of the whole kinde See Iob 34. 32. 2.
contrary to charity either because a man loves not or hates his neighbour Charity doth no evil we should do as we would be done to The effects of it are bad it sets one man against another and so doth mischief to both slanderous tongues that told Saul in secret David sought his hurt made him to persecute him so vehemently The slanders of Haman caused Ahashuerus to make a Decree for the destruction of all the Jews in his Kingdom Iosephs Mistresses slanderous accusation brought him into much trouble Principall parts of slander There are four principall parts of slander The 1. and worst when a man doth purposely forge a lie against his neighbour without any so much as shew or ground as Mephibosheth was served by his naughty servant Ziba and as David himself was served by the bad Courtiers about Saul 2. When there hath been such a thing done or said but he misreports it adding or diminishing wresting and perverting it and so makes it seem evil that was not so in the intention and practice of the doer as they wrested our Saviours words to a blasphemous sense The third kinde when one reports a false report that he hath heard and taken up upon trust as Tobiah said it was reported and such a one did speak it that Nehemiah meant to rebell 4. When men complain of a good deed as if it were ill to them that will account it so as the enemies of the three children accused them to Nebuchadnezzar and those that told Iesabel of Obadiahs hiding the Prophets Helps against it 1. Speak nothing of any man that tends to his hurt and disgrace of which you are not certain which you cannot prove to be true Report is a lyar therefore trust it not 2. Though you do know any evil of your neighbour yet report it not but when duty bindes you and only to such as duty bindes you I mean chiefly of private faults or of publike if they be such as cannot be made better by speaking of nor do good to others by being known 3. Be not tatlers persons full of tongue apt to be still speaking he that speaketh much will speak much evil and among the rest some slanders when other talk faileth he will fall upon the faults of men 4. When you talk forbear medling with other mens matters be not busie-bodies He that 1. is of few words 2. When he speaks medleth as little as may be with others matters 3. Forbears to talk of their faults but as much as he must needs by the bond of duty and then is sure to say nothing but what he knows and can prove that man shall not prove a slanderer Make not your selves petty Devils by slandering and false accusing many have learned that evill precept of accusing boldly because something will stick CHAP. XXIV Of Tale-bearing Vain-glory Violence Unbelief Unkindenesse Unsetlednesse Unthankefullnesse Usury Of TALE-BEARING TAle-bearing It is a sin easily to beleeve false tales as Saul had an open ear to those Sycophants which were ready to accuse David to him of treason and conspiracy Ahashuerus to Haman who traduced the Jews as a people carelesse of the Kings Laws David to Ziba Reasons 1. It is an encouragement and hearkening unto those whose trade is to invent and beleeve lies 2. It makes a man guilty of those lies to which he hath given furtherance and countenance and so he is partaker of anothers sins 3. It is against the clear principle and rule of all actions viz. to do as we would be done by one is offended if another readily receive false tales against him Men are subject to this fault because they are not so perfect in wisedom and charity as they ought to be uncharitablenesse evill suspitions guiltinesse willingnesse to have other faulty and imprudent temerity are the causes of this over-hasty crediting tales A good man neither taketh up nor receiveth a slander against his neighbour Psalm 15. 2. let thy countenance be like the Northwinde to back-biting tongues Vain-glory. Vain-glory is a great sin Iohn 7. 18. Matth. 6. beg We are naturally prone to it Gal. 5. 26. It is when either by vain means which deserve not praise or when by good duties in themselves praise-worthy men seek the praise of men more then the glory of God Iohn 12. 44. But by holy means to seek a good name amongst men with intentional reference to the glory of God is not to be vain-glorious see Phil. 4 7. It is an inordinate desire of account and esteem from men The Philosophers which Ierome was wont to call Animalia gloriae popularis aurae mancipia in those very Books which they wrote against vain-glory whiles they did underwrite their own names are condemned as guilâ—y of that vanity which they seemed to oppose It is inordinate 1. When a man desires to be esteemed for those things which are in truth so vile mean base that they do not at all commend grace or countenance him which hath them as riches high place in the world learning wit strength beauty nimblenesse eloquence 2. When a man desires esteem from men with a neglect of the esteem and account which he should desire to have with God As Mr. Fox was going along London streets a woman of his acquaintance met him and as they discoursed together she pulled out a Bible telling him that she was going to hear a Sermon whereupon he said to her If you will be advised by me go home again but said she when shall I then go To whom he answered When you tell no body of it One must deny himself in all vain-glory attributed to him Rom. 12. 3. 2 Cor. 12. 6. see Acts 14. 14 15. Rev. 19. 10. He must 1. Be nothing in his own esteem 1 Cor. 11. 31. he must judge aright of his estate indowments and actions 2. He must be content to be nothing in the thoughts of other men Zach. 13. 5. Motives to shun vain-glory 1. There is no greater folly in the world then flattery and there is no greater flattery then self flattery 2. This disposition will betray a man to divers enemies 1. It will make a man exalt himself 2. It will strengthen a mans heart against admonition 3. It s easie for the vilest men to keep up a credit in the world the Pharisees were counted the only Saints 4. God will be highly displeased if we take to us false honour as he was with Herod How to distinguish real glory and vain-glory 1. All true honour is grounded on real excellency and that which is so in Gods account 1 Pet. 3. 3 4. 2. True honour must be à laudato viro from one that is praise worthy 3. From persons that know you Violence Violence is a great sin It is unrighteousnesse born forth with strong hand with strength of body wit or purse of friends unjustice maintained and backed with strength Two things must concur to it 1. An unequal and unrighteous intent
of him Unkindnesse Unkindnesse is a fault This is contrary to a plain precept Put on kindnesse and Be kindly affected one toward another Reasons 1. It springs from bad causes some habitual distempers of self-conceit pride malice or ill education and a kinde of testy and pettish temper or some present passion of anger grief or fear which withdraws the minde from the consideration of that which is comely and convenient 2. The fruits of it are evil It discontenteth and offendeth those to whom it is shewed We must consider of our slips in this kinde and be humbled for them 2. Let us learn to mend this fault and to be plentifully constant in the practise of the contrary duty even to be kinde affable and gentle in our whole carriage and at all times to all men so far as just occasion offers it self and not to give over our selves so farre to any passion either of grief or anger as not to exercise this vertue Unsetlednesse See Gen. 49. 4. Iames 1. 8. Such Christians as are unstable are easily seduced 2 Tim. 3. 6. 2 Pet. 2. 14. One Theophilus Bishop of Alexandria was nicknamed Euripus because of his ebbing and flowing One sort of Sectâ—ries there is which will not ingage to hold any thing but are known by beleeving nothing these passe now under the name of Seekers The usual way in these daies is to play the Scepticks and question almost every thing in Religion and hold nothing or else to place Religion in some new opinion Unstedfast Christians are rotten-hearted Psal. 78. 36 37. and will never hold out in time of danger Rivet Discus Grot. Dialy si Sect. 8. p. 262. taxeth Grotius of great inconstancy Causabone Epist. 513. to Scaliger saith thus of Lipsius Omnino magnam literae jacturam in eo fecerunt majorem tamen facturae si quam verbis docuit constantiam vita exhibuisset Such Christians should be carefull to wait on the Ordinances the Ministry Ephes. 4. 14. Pray to God to stablish them see 1 Thess. 3. ult 2 Thess. 2. ult and frequent the company of setled and stablished Christians and take heed of seducers Unthankefulnesse Unthankfulnesse to God or man is a great sin It is contrary to plain precepts Col. 3. Be ye thankefull and in respect of God he saith In all things give thanks The nine Lepers are secretly taxed by our Saviour for not returning to give thanks unto him when he had delivered them from that foul and infamous disease of the leprosie The Apostle also taxeth the Gentiles for it saying That they glorified not God as God neither were they thankfull Reasons 1. It springeth from evil causes either from the strength of pride and self-conceit in that a man thinketh himself worthy of all that which is done for him and more and conceiveth that all should serve his turn or from notable folly and unreasonablenesse that he wanteth wit to consider of his own need of benefits or at least from some sudden and vehement passion and distemper 2. The effects of it are also naught it offendeth men it causeth them to repent of their labour cost love and if it be practised toward God it offendeth him also and hindereth him from bestowing benefits Let us blame our selves and be humbled for our unthankfulnesse in defrauding God or men of their due praises and acknowledgement for mercies received unthankfulnesse to God shews great blindnesse of minde great want of humility in the consideration of our own un worthinesse and want of faith in Gods providence let us be humbled for it and crave pardon of it 2. Let us be carefull to reform it and be constant in the contrary duty Usury Usury say some is a lending for gain One describes it thus Usury is when a man makes a gain of lending and binds the party borrowing without consideration of his gains or losses to repay the principall with advantage It is hard to desine some vices as Heresie Sacriledge and also Usury It is matcht with theft Ezek. 18. 13. with adultery vers 10. and with violence vers 11. It is condemned there amongst the great transgressions of the moral Law therefore that Law Levit. 25. 36. is not Judicial as some say but Moral see Exod. 22. 25. Deut. 23. 19. Psal. 15. 5. To borrow a thing on usury is to covenant with the lender to return him not only the thing lent in the full quantity of it but something over and above only in liew and recompence of the lending of it which is unlawfull saith Mr Elton on the eighth Commandment and he proves it by Ier. 15. 10. and answers there the chief objections brought for usury of any kinde Sir Francis Bacon cals it the bastard and barren imployment of money and the bastard use of money Vel minimus fructus ex pecunia percipi non potest sine Dei offensione proximi injuria Calvin Epist. 226. see his Epist. 383. where he gives strict cautions to those that take use See B. And. Theologic determinat de Usuris B. Downames Treatise on Psalm 15. against it and Knewstub on the eighth Command Thom. Aquin. 2ª 2ae quaest 78. Artic. 1 2 3 4. and Theatre of Gods Judgm part 1. c. 42. and especially Dr. Fentons Book Rivetus in Catholico orthodoxo Tractatu quarto quaest 15. Salmasius de Usuriâ— c. 4. and Zanchy on Ephes. 4. and Mr. Perkins on 8th Cammand and Dr. Ames on Psal. 15. and de Consc. l. 5. c. 44. and Dr. Hall in his Cases of Consc. seem to allow of it in some cases Yet Dr. Hall in his Practicall cases of Conscience saith All usury which is an absolute contract for the meer loan of mony is unlawfull both by law natural and positive both divine and humane There is not a toleration of usury by that Act Eliz. 13. c. 8. but a limitation of it the Title of it is An Act against Usury and it calleth it a detestable sin CHAP. XXV Of Witchcraft VVItchcraft is a great sin 1 Chron. 10. 13 14. God would not have Witches to live therefore he would not have others to use their art and counsell Deut. 18. 10 11. he forbids all to consult with familiar Spirits and more plainly Levit. 19. 31. Reasons 1. The cause which moveth any to seek unto them is distrust in God or impatience under Gods hand or some inordinate desire of knowing or doing things which the Lord allows not to know or do things secret and strange 2. The persons sought to are in league with the devil and so are an abomination to God Deut. 18. 11. 3. The effect of seeking unto them is dangerous it works confidence in them and so in Satan whose vassals they are and withdraws the heart from God Bodin lib 4. Daemon proveth by many examples and confessions of Witches that witchcraft hath no power upon the Regenerate or upon Magistrates who execute the Laws against them which is fully
turned into flesh as the water was made wine not by any confusion as if the Divine Nature were made the Humane or the Humane the Divine When we say the Divine Nature took our Humane Nature upon him we must not think that that humane Nature consisting of a soul and body was one entire person as it is in us for though it was particular yet it did not subsist of it self before the Union of the God-head to it Thirdly This personall Union is inseparable for when Christ appeared like man in the Old Testament that was nâ—â— an Incarnation because separable Fourthly By this means the Virgin Mary is truly called Deipara the mother of God so in Scripture she is expresly called The mother of the Lord for she brought him who was God and Man though she did not bring forth his Deity the whole Person of Christ was the subject of conception and nativity though not all that was in that Person Consider lastly The end of this Incarnation which is this God and man became one in Person that God and man might become one in the Covenant of Grace Gal. 4. 4 5. Before this man was at as great a distance with God as the apostate Angels but now by this means as he is made sinne for us so are we made righteousnesse by him not that this benefit extends to all but onely to those men who are under the Covenant and therefore Gal. 3. all the mercies which Abraham had are limited to a spiritual seed therefore as the mystery is great for the truth so for the comfort of it and why should faith think it such an unlikely matter to adopt for his children when God hath united our nature to him CHAP. IV. Of Christs Offices SO much may serve concerning Christs Natures both what they be Manhood and God-head And Secondly How they are united into one Person by a personal Union Christs Offices in the next place are to be treated of Wherein consider 1. His calling to his Office 2. The Office to which he was called or which is all one The efficient cause of these Offices and the matter or parts of them For the cause of the Lords undertaking these Offices it was the will and calling of his Father who is said to anoint him that is to say to appoint him to them and sit him for them and himself saith Him hath God the Father sealed that is to say ratified and set apart to that work as a Prince by his Seal doth give Commission to any of his Subjects to undertake such and such a work furnishing him with Authority to fulfill the same And therefore the Apostle to the Hebrews saith particularly concerning his Priesthood that he did not make himself a Priest but he that said unto him Thou art my Sonne this day have I begotten thee and this calling was ratified with an Oath saying That the Lord hath sworn and will not repent Thou art a Priest for ever to let us know the certainty and immutability thereof Now this observation makes to the exceeding great commendation of the goodnesse of God that he himself would take care to provide for us a perfect and sufficient helper against this our misery If we had bethought our selves of a remedy and procured it for our selves so much lesse had been the glory of his grace But when he to whom it little pertained in regard of any good he should get by it but that he counts it a benefit to manifest his grace by doing good to us when he I say bethought himself of a way to effect this work and took order to send a Person that was perfectly sufficient to work it out Now this honour is enlarged exceedingly and the glory of the work redoundeth wholly to him and then it must be confessed to be altogether of his grace It is true indeed that Justice and Mercy do meet together in this work and each shew it self in perfection for that he pardoneth our sins and saveth us Now that Jesus Christ hath deserved pardon of sin and salvation for us it is a part of righteousnesse For he is righteous saith the Scripture to forgive us but in that he himself found out a means to satisfie his Justice and after a sort to tie his righteousnesse to do this for us this is of meer mercy and grace for mercy is the beginning and first cause of our deliverance but yet mercy sees justice satisfied and so accomplisheth the whole work not with any wrong injury or offence to justice and with the help of it So we see our Lord Jesus Christ came to undertake this work the manhood of his own accord did not put himself to do it the Angels did not perswade him we did not intreat him or hire him Nay we nor any other creature had an hand in assigning him to it but the Father being offended with us and finding the way of his justice shut against us by our sins made a Covenant with the Sonne that he should undertake it and appointed it to be done by the way of taking our felsh resolving that that Person should be the raiser up of lost and fallen man to happinesse and felicity Now for the Offices themselves which Christ undertook we must learn them by the Titles which the Scripture giveth unto him These Titles are a Saviour a Redeemer a Mediator a Surety a Christ a Lord and in explicating these six Titles I shall sufficiently declare the Offices of our Lord. First I say he was a Saviour A Saviour is a Person that undertaketh to free any that are in distresse through the want of good things and the presence of evil from that misery under which they lie by taking away those evils from them and conferting those good things upon them Now he is therefore called by the name of Iesus which signifies a Saviour because he was to deliver his people from that misery whereinto Adam and themselves had plunged themselves removing those extream evils which lay on them and bringing unto them those great benefits wherof they were deprived Even among us when any City or Commonwealth is oppressed by a Tyrant who spoileth them of their Liberty and Lands and holds them in slavery and beggery if any person arise and put down that Tyrant and restore every man his Goods and Liberty free them from their miseries and restore them the free use of their Countrey and Laws this man is a Saviour of such a City so is the Lord Jesus to us Therefore is he frequently entituled The salvation of God Mine eyes have seen thy salvation and all the ends of the earth shall see the salvation of God and our God the God of our salvation So was he figured by all the Judges whom God raised up to help his people for it is said God raised them up Saviours which saved them out of the hands of their enemies and God raised them up a
that all the labour and pains for the effecting of the agreement lieth upon Christ and he hath done it all God would not trust us for he knows that we cannot satisfie his Justice nor would ever turn to him Christ saith well I will cause them to turn We would never trust God through the conscience of our sins which knowing him to be angry doth bitterly accuse but Christ undertaketh let us not fear he will pacifie him and free us onely let us turn So you see the reason of this Title a Surety of the new Covenant For Christ could not be a Mediator by any other means but by being a Surety seeing without him neither could God in Justice accept us nor would nor could we yeeld him satisfaction or turn to him It is a Question between the Papists and us An Christus aliquid sibi morte meruerit The Papists say Christ merited something for himself viz. Corporis gloriam nominis exaltationem the exaltation of the Name Jesus wherein he was despised that men should bow to it and all the good things he was possest of after death The Scripture seems to oppose this Isa. 9. 6. Zech. 9. 9. Iohn 17. 19. 1 Cor. 1. 30. He suffered for our sins and rose again for our justification He went to the Father to prepare a place for us to intercede for us and that we might sit together with him in heavenly places The Surety quà Surety cannot do or suffer any thing for himself but for those for whom he is a Surety All that Christ did was for us he was a Prophet and Priest for us The humane nature when it is united to the Godhead is worthy of all the glory Bellarmine urgeth that place Ephes. 2. 8 9 10. His humiliation is not held to be the meritorious cause of his exaltation but his exaltation is described as a following reward of his humiliation By the name Jesus Christ is meant Jesus himself as Estius confesseth see Act. 3. 16. 5. Now follows the Title Christ to be considered the word signifies Anointed John 1. 41. 4. 25. Quis nescit Christum ab Unctione appellari August Anointing is pouring oyl upon a thing or person this oyl was used to Kings as Saul David Salomon Iehu Ioash and to Priests as to the High-priest at the time of his admission to succeed in his Fathers room and to all the Priests when they were first admitted unto their function for them and theirs and it was also used to Prophets sometimes and to holy things that were to be consecrated to God Thus the Tabernacle and other instruments were anointed It served to set these things apart to cause God to accept them for his own use and so to design those persons to those offices assuring themselves and others that God would accept and assist them in their places that he did give them Authority and would give them gifts fit for that place Now therefore our Lord Jesus is called Christ because he was anointed with the Spirit The oyl of gladnesse above his fellows as the Apostle speaketh in which Title are comprehended three special offices of his a Priest Prophet and King Christ had the wisdom of a Prophet the holinesse of a Priest and the power of a King He was a King to take away our Rebellion a Prophet to take away our ignorance a Priest to take away our guilt Some were Priests and Prophets so was Samuel Some a Priest and a King so was Mâ—lchisedech some a Prophet and a King so was David none but Christ was a Priest a Prophet and a King Trismegistus a great King a great Priest and a great Prophet There is a difference between the anointing of the Kings Priests and Prophets of the Old Testament and the anointing of Christ. 1. In the efficient cause they were anointed mediately by other Prophets and Priests Christ immediately by God himself 2. In respect of the matter they were anointed with external oyl he with internal that is invisible of the Spirit 3. In respect of the end they were anointed for an earthly and worldly Kingdom he for an heavenly and eternal 4. In respect of the effect Christs anointing profits us the anointing of the Spirit descends from him as the Head upon us his members Ioh. 1. 16. He was anoin ted 1. Extensivè so as King Priest and Prophet 2. Intensivè others were but sprinkled Psal. 133. Now for his priestly function it is the first in order of nature though in time of executing it be not first For God must be first reconciled unto the creature by the taking away of sinne afore any good thing can be done to him or for him He is called our Priest Psal. 110. 4. A great high Priest in the house of God Heb. 2. 17. 3. 1. A faithful high-Priest Heb. 2. 17. A high-Priest of good things to come Heb. 9. 11. Our Advocate 1 John 2. 2. A Ransom 1 Tim. 2. 6. The Lamb of God John 1. 29. The Lamb slain from the beginning of the world Revel 13. 8. A Propitiation Rom. 3. 25. Our Peace Ephes. 2. 14. The Kingly and Prophetical Office are both grounded on his Priestly Office the end of this was to apply the fruit and benefit of all though Christ entered upon all his three Offices at once This Priesthood must be considered in its properties and parts The properties of Christs Priesthood are these 1. It is not a Typical but a Real Priesthood in which not the shadows of things which cannot take away sin are offered but the thing which it self was the complement of all the shadows so it differs from the Aaronical Priesthood for it was but a type for the time being 2. This is an eternal Priesthood not to be determined sooner then this whole world must determine Christ is called A Priest for ever See Heb. 7. 24. 8. 6. The vertue of this Priesthood began with the first sinner that was pardoned and continues to the last by him are all accepted that are accepted and without him none were nor can be accepted The Fathers that lived before he was offered enjoyed the benefit of his offering as well as we that live after neither was the fruit any other or lesse to them then to us because that bloud was reputed by God as shed from the beginning and the Priesthood a Priesthood that hath no end in regard of the efficacy of the Sacrifice 3. It is a holy Priesthood Heb. 7. 26. 9. 14. It behoveth us to have an holy Priest separate from sinners the high-Priest offered for his own and the peoples sins but Christ was stricken for our iniquities He was holy in his Nature harmlesse in his Life undefiled in both All the Sacrifices of the Law were to be without blemish the Priests were to be without corporal blemishes a type of Christs moral holinesse 2 Cor. 5. ult 4. It is an unchangeable Priesthood because it was made not
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
all 2 Cor. 5. He became sinne for us and his righteousnesse is imputed to us that phrase is repeated eleven times of Gods imputing Christs righteousnesse to us Faith is said to be imputed for righteousnesse but not as a grace or quality in us for that faith is but one grace but the Law requires an universal righteousnesse even an entire conformity to the Law of God by faith in Christs bloud we obtain Justification 2. To justifie is to absolve or pronounce righteous we cannot be so from our own righteousnesse which is imperfect the Scripture cals Christ our righteousnesse 1 Cor. 1. 30. Rom. 5. 18. as Adams sinne was made ours by imputation we being in his loins so Christs righteousnesse is made ours we being in him the second Adam * Piscator and Mr VVotton make Justification to be nothing but the Remission of sins and imputation of Righteousnesse and the Remission of sins the same thing a man being therefore accounted righteous because his sins are not imputed to him and they deny that the Scripture ever saith Christs righteousnesse is imputed to us Mr. Baxter in his Aphoris p. 186. confesseth that the difference between Justification and Remission of sins is very small Mr. Gataker in Mr. VVottons Defence pag. 58. and also in his Animadversions upon the Disputes between Piscator and Lucius and in his Answer to Gomarus seems to distinguish between Justification largely taken and Remission of sins The righteousnesse by which we are justified and stand righteous before God is not our own righteousnesse but the righteousnesse of Christ Phil. 3. 8 9. 2 Cor. 5. 21. not the righteousnesse of Christ as God the second Person in Trinity but as Mediator God-man In which there are two things 1. The perfect holinesse of his humane nature Heb. 7. 26. 2. The perfect righteousnesse which he performed in doing and suffering according to the Law this is imputed to us Christs active obedience his good works and holy life could never have been meritorious for us nor brought us to heaven if he had not died for us therefore our Justification and obtaining of heaven is ascribed to his bloud as if that alone had done both Rom. 5. 9. Heb. 10. 19. Revel 5. 6 9 11. his intercession and prayers had not been meritorious for us if he had not died for us The parts of Justification First Imputation of Christs righteousnesse that is God accounting his righteousnesse ours as if we had in our own persons performed it Rom. 4. 6 9 23. as there is a true and real union between us and Christ so there is a real imputation of Christs righteousnesse to us Cant. 6. 10. Revel 12. 1. a soul triumphs more in the righteousnesse of Christ imputed then if he could have stood in the righteousnesse in which he was created The imputation of Christs righteousnesse was first rejected by the Jesuites Carl. Consens Eccles. Cathol contra Trid. de gratia c. 5. Secondly From thence there follows a forgivenesse of sins 2 Cor. 5. 19. Psal. 32. This is called hiding ones sins Blotting them out Burying them in the Sea Dan. 9. 24. Some say not imputing of sinne and imputing righteousnesse are not two parts but one single act there is the term from which and to which There are two sorts of contraries such which have both a real being as white and black in colours 2. Privatively as light and darknesse darknesse hath no being but the absence of light so sinne and righteousnesse are two contraries but sinne hath no being for then God should be the authour of it introduction of light is the expulsion of darknesse not imputing sin and imputing righteousnesse is one thing else the Apostles Argument say they would not hold Rom. 4. 6. where he alledgeth Psal. 32. He brings that place which speaks of not imputing sinne to prove that we are justified by Christs righteousnesse imputed This they esteem their Argumentum palmarium saith Gomarus Thus they argue Paul here proves by the testimony of David that Justification is an imputation of righteousnesse either by his words or by words that are equipollent not by his own words therefore he proves it per verbornm aequipollentiam and consequently those speeches to impute righteousnesse and forgive sins are equipollent but a thing may be proved also saith Gomarus by force of consequence and M. Gâ—taker saith the Argument is weak Christ dying is the deserving and satisfactory cause to Gods Justice whereby we obtain Justification and Remission of sins Some Hereticks hold God was never angry with man only men were made enemies by their own sins and do therefore conclude that satisfaction by Christs bloud as by way of a price is a falshood and all that Christ did by dying and suffering was only as an example to teach us in what way we are to obtain remission of sins and therefore according to them Justification is a pardoning of sin without Christ as a Mediator Arguments to the contrary 1. Christ is called a Redeemer Rom. 3. 14. 1 Cor. 1. 30. and Iob I know that my Redeemer liveth He is a Redeemer and we obtain our Justification by this Redemption therefore he is the meritorious and deserving cause of it he hath redeemed us by his bloud and we are bought with a price 2. He is a Mediatour 1 Tim. 2. and he is the Mediatour of the New Testament These things are implied in that 1. That God and men were equally disagreeing God was alienated from men and men from God 2. Christ came that he might pacifie God angry with us and convert our hearts who were rebels against him 3. The means by which this was done the death of this Mediator as appeareth Heb. 9. 15 16. 3. From those places where Christ is called a Propitiation 1 Iohn 2. 1. in allusion to the Mercy-seat Exod. 25. 17. Numb 7. 89. Two things are implied here 1. That God was exceeding angry with us for our sins 2. That Christ did pacifie him by his bloud The Mercy-seat was called also the Oracle because God answered by it and the covering because it covered the Ark in which were laid up the Tables Christ is compared to this both in regard of his Prophetical Office because God doth by him declare his will as also in regard of his Priestly Office because by this God is pleased 4. From the places where Christ is said to be a Sacrifice Ephes. He gave himself an Offering and a Sacrifice and in the Hebrews Christ was once offered whence note 1. That Christs death is a true Offering and Sacrifice 2. It was done in the dayes of his flesh for the destruction of sin 5. All those places must needs prove Christ to be the meritorious cause where Christ is said to take away our sins and the punishment from us Isa. 53. He bore our iniquities 2 Cor. 5. 21. When were we justified seeing Justification is a change not of our quality but state
Spirit the corrupt self is lookt on as an enemy Rom. 7. lat end I delight in the Law of God in the inward man and concludes but I my self that is his sanctified self serve the Lord. Mark what it is that thou esteemest in thy self Is it Grace Gods Image and what thou dislikest and strivest to destroy is it the body of sin 2. Then that love is subordinate to the love of God God to every sanctified man is the Summum bonum ultimus sinis therefore all other things are but media subordinata none of us must live to himself 3. Such a one loves himself for those ends God allows him 1. That he may be happy for ever God presseth us to duty by this argument that we may have eternal life 2. He would have thee get more knowledge grace experience that thou maist be more serviceable here The third object of our love is our neighbour Marks to know whether my love to my neighbour be a sanctified love First When it is subordinate to the love of God when I love him under God we must love our neighbour in God and for God Secondly I must love there specially where God loves those that have most of God in them All my delight is in the Saints Christ calls this a new Commandment Thirdly There will be a performing of all second Table duties Love is the fulfilling of the Law I will give him that respect which is due unto his place I will strive to preserve his life chastity estate good name I shall be content with my own and rejoyce in his welfare It is the nature of love to seek the preservation of the thing beloved The fourth object of our love is the rest of Gods creatures which he hath given to us Marks to know whether our love to the creature be right or no 1. When the beholding God in the creature draws the heart out the delighting to behold the wisdom and power of God in the creature 2. Mark for what end thou lovest the creature Every creature must be delighted in as it brings us nearer to God or serves as an instrument to honour him thou lovest the creatures because they are a means to keep thee in a better frame for duty CHAP. XXI II. Of Hatred THe affection opposite to love is Hatred 1. The nature of hatred 2. The image of God in it 3. The extream depravation of it by sin 4. The work of grace sanctifying it Of the first Hatred in a reasonable soul is a motion of the will whereby it flies from that which it apprehends to be evil and opposeth it indeavouring to hurt it It ariseth from a discord and disconformity of the object There is a two-fold hatred 1. Odium abominationis a stying only from a thing 2. Odium inimicitiae whereby â— pursue what is evil There was little use of this affection in our primitive pure estate there was nothing evil to man or in himself a concord in all There are diveâ—s causes of this hatred 1. Antipathy 2. What hinders us from attaining good envy jealousie there was nothing then to work this but the sinne of the devil only which whether man knew it or no is uncertain yet this affection was in him and sanctified First He was prone in his spirit to shunne a real evil sinne in that degree it was evil Secondly The depravation of this affection the image of the devil As much of our original corruption is found in this affection as any The greatnesse of the depravation of this affection appears in three things 1. The object of it 2. The Quality of it 3. The fruits Only sin is the proper object of it but now our hatred is wholly taken from sin it abhors nothing that is evil The second object of it now is that which is truly and properly good 1. God himself primarily all wicked men hate him Psalm 81. 15. Rom. 1. 30. in all his glorious perfections Justice Holinesse 2. Christ Iohn 7. 7. 15. â—h 3. All good men You shall be hated of all men for my names sake 4. All Gods wayes and Ordinances Fools hate instruction Prov. 1. Secondly The Quality of this affection It is 1. A causlesse hatred Christ saith They hate me without a cause and so the Saints may say 2. Perfect entire without any mixture of any love 3. Violent Psal 55. 3. 4. Cruel Psal. 25. 9. 5. Durable irreconcilable Thirdly The effects of it 1. All sins of omission 2. Abundance of actual wickednesse contempt and distrust of God his wayes and children Fourthly The Sanctification of this affection of hatred The work of grace in every faculty is destroying the power of corruption and creating in it those principles of grace that turn it again into the right way 1. It is taken off from those objects to which it was undeservedly carried afore 2. It is ordered aright for measure 3. It brings forth that fruit which God requires First What the work of Gods grace carries the affection of hatred to 1. It makes all our opposition to God and his Ordinances cease it ceaseth to hate good and hates that which is evil 2. It is carried to the right object which is every thing that is really evil to us the will shuns and opposeth it Two sorts of things are really evil 1. What ever is opposite to our natural being our life peace wealth name as sicknesse affliction death 2. What is contrary to our spiritual being as sin All evils of the first nature come from God Gods will is the rule of all holinesse therefore we should submit 1. Our will to God to do what he pleaseth That is the greatest evil which is against the greatest good God sin and wicked men oppose him the greatest evil must have the greatest opposition I hate every falâ—e way sin strikes at the being and excellency of God we must dislike wicked men for sins sake 2. The work of grace appears in the degree and measure of working when it sanctifieth any affection It is according as the light of understanding guided by Gods counsel orders the Spirit of evils sin is to be more hated then punishment and the greater the sin the greater should be the opposition 3. The work of Gods grace in sanctifying this affection is much seen in the fruits of hatred This stands in two things 1. Hatred is a Sentinel to the soul to keep out evil it makes the soul warily shun and avoid those things which are really evil to me it is a deep and severe passion not sudden as anger 2. It quickens the soul to the destruction of the thing hated it maketh it endeavour its ruine Signs I. Of Hatred Speaking against a thing still and disgracing it is displeased at its company and cannot endure its presence II. Of Sanctified Hatred 1. If it be sanctified thou ceasest to be a hater of God This makes a creature so like the devil that no
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
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
so absolute a Soveraign that when he hath manifested his good pleasure all should be husht and ended and therefore after that he which will fume and take on doth offer indignity to God and neglect his due subjection to that Soveraign Prince of his life whom he ought above all things to regard And so much for the abuse of those holy things which are intermingled with our common affairs Now it follows to speak of the dishonour done to God in disordering of our common actions so far as they touch himself and the things by which he hath manifested himself to us Now these are 1. Inward 2. Outward Inward in regard of Gods Works or our own In regard of Gods works first by ascribing them wholly and principally to other causes without taking any notice of him at least any diligent notice As for example First To Fortune or Chance good or bad if a man go and finde a thing of price to his enriching or so have any other sudden and unexpected benefit coming unto him this he doth in his minde ascribe to good luck and saith that he had great good fortune Contrarily if he go on the way and there lose something of value and price he storms and saith he had bad luck or if any occurrent fals out that disappoints his present hopes he in his minde looks no higher but thinks it ill luck as the Priests of the Philistines told the Princes that if the Kine did not carry the Ark directly towards the way of Bethshemesh then all the misery which had befaln them by Mice and Emerods was but some chance that had befaln them Again men impute Gods works sometimes to the course of nature so as to thrust out him the Authour of Nature or else to tie him to any inferiour cause in nature Thus the Atheist saies it comes by nature that some years are unseasonable and some again seasonable Nature is Gods instrument being nothing else but that common course which he hath established in things if men therefore would from nature ascend higher to the Authour Maker Ordainer of nature which hath by his great wisdome established that course herein they would not sin for God doth work things according to his own determination by usual and natural means most commonly but to be so intentive to nature as to have no thought or but weak few and slender thoughts of God this is a grievous profaning of his Name A third thing which men do impute Gods works to to his dishonour is their friends and foes their benefactors out of good will and their malicious adversaries out of their uncharitableness as the Israelites looked to Assur not to God in whose hand Assur was as a rod and contrarily being succoured by their well-willers they ascribed all to their policy wisdome and friendship Lastly Men ascribe things to their own wisdome care industry pains courage thinking within themselves that their hand hath gotten much that their sword hath saved them as the King of Assur boasted what great matters he had done and Nebuchadnezzar boasted that it was great Babel which he had built Now when any of these things fortune nature our friends our foes our selves are so thrust betwixt God and us that we see not God because of our fond doating on these either feigned or subordinate causes here God is exceedingly dishonoured Another way of dishonouring God in his works is by perverting them to evil and vile purposes and ends 1. By hardening our selves in our sins from his long-suffering patience and forbearance as Solomon saith most men do because sentence against sinners is not speedily executed therefore are they fully bent upon mischief and as the Apostle chargeth them Rom. 2. to heap up wrath to themselves against the day of wrath by turning Gods grace thus into wantonness 2. When men charge Gods actions with unjustice and so either deny or blemish his providence especially in case of crosses befalling them so taking occasion to murmure and be impatient as Iob was by fits and as it is often seen in good men but most of all in bad as they said Where is the God of judgement When men take occasion from any of Gods works to repine against or entertain hard conceits of him this is a grievous sin and a dishonouring of him in his works 3. When men grow proud of his benefits thinking highly of themselves because of those good things he hath undeservedly bestowed upon them and are lifted up as if they had not received them for God gives his mercies to better purposes then to swell the heart as some man because he hath wealth thinks himself better then all that have less thinks that he may be dispensed with in sins that he should not be called upon to such and such duties and contemns others in comparison of himself So did Nebuchadnezzar abuse Gods advancement of him to be lifted up yea Davids heart was somewhat lifted up and be grew secure and therefore proud and Uzziah also for this is a disease marvellous hard to escape which is the true cause why the Lord is fain to be narrow-handed toward his servants in regard of these things because he would not have this pernicious disease to grow upon them and sees that out of abundance it would come forth such is their weaknesse The last abuse of Gods works is by hardening our hearts against them and a wilful refusing to be brought unto that amendment which we might if we would see plainly that he intends as Pharaoh hardened his heart against the wonderful works done by Moses and the wicked Pharisees hardened their hearts against all Christs miracles then which what greater despight can we offer to God to resolve we will not go though he leade and though he drive us or that we will go on though he hold us back with a kinde of violence And these be the principal waieâ— of dishonouring God in his works 2. We dishonour him in our works by mis-intending them either to ends lawful in excessivenesse or to unlawful ends as for example when men labour in their calling onely or chiefly to be rich when men do eat onely to fill the belly most of all if men do these for wrong ends as to do a work in ones calling to anger another or the like for herein we do sinfully pervert the order that should be observed and cast our eyes from him upon whom they should alwaies be fixed as Iehu in exalting of justice in Ahabs family aimed at nothing but the lifting up of himself and establishing the Kingdome to his own house This is a living to ones self and a serving of ones self whereas we ought no longer to live to our selves but to him which hath redeemed us The common sin of mankinde and that which doth stain and defile all the Moralities of unsanctified men causing that those things of theirs are abominable before God which to men carry the most glorious appearances
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
still in God 1 Sam. 2. 7. Hos. 2. 9. therefore God may take away one mans Estate and give it to another 2. The Egyptians had forfeited what God had given them therefore it was just with the Lord to take it away 3. He might do it not onely as an act of vindicative justice to the Egyptians but as an act of remunerating justice to the Israelites there being no Magistrates to do them justice and reward them for their service Gen. 31. 9 16. 4. The Hebrew word there used signifies to ask or desire and Iunius and Ainsw on 12. 36. render it not to borrow It may be questioned whether it be just to punish theeves with hanging when the Law of God hath not appointed this punishment Exod. 22. Some therefore think our Law hath been too severe that way and too remisse in case of Adultery Chrysostome saith Ubi damnum resarciri potest non est homini adimenda vita yet by the Law of Moses he that stole a man though he could restore him was punisht with death But there is no comparison say some between goods and the life of a man yet those thieves that either assault a mans person on the high-way or break open a mans house to rob him are great offendors Draco the Law-giver of Athens appointed death to be the punishment of theft Solon mitigated that rigour and punished it with double restitution The Locrians put out his eyes that had stolne ought from his neighbour The Hetrurians stoned them to death There was no Common-wealth where this sin was not highly detested and sharply punished except the Lacedemonians where it was permitted and tolerated for their exercise of warlike Discipline Mr. Gage in his Survey of the West-Indies c. 12. saith in Nicaragua they adjudged not a thief to death but to be a slave to that man whom he had robbed till by his service he had made satisfaction A course saith he truly more merciful and not lesse just then the losse of life Mens excuses for it First It is but a small matter 1. Thou art the more to be condemned is it but a little matter and wilt thou venture that which is more worth then all the world thine own soul for it 2. Thou then maist the better forbear it 3. Hadst thou a tender conscience it would much trouble thee Austin was troubled for his stealing of apples when he was a boy and this he records in his Confessions too he thought it so much 4. By this little the Devil will carry thee to greater it may be in consequence great a great tree groweth from a little Mustard-seed Secondly They do it for necessity Solomon saith If a man steal for necessity men will not much condemn him but he speaks it comparatively with the sin of adultery there can be no necessity to sin though when a man steals that hath enough it is a greater offence Thirdly They have enough from whom they steal This doth not therefore warrant them to pervert all right and justice as if they were Magistrates or God himself to appoint how much every one should have Fourthly They do it secretly they shall not be known nor discovered God and thy own conscience are enough to manifest it to all CHAP. X. The ninth Commandment THou shalt not bear false witnesse against thy Neighbour Hebr. word â—or word Thou shalt not answer about thy neighbour a testimony of falshood That is thou shalt not answer in judgement eiâ—her for or against thy Neighbour falsly THe word answer is sometimes in Scripture taken more generally for speak as Prov. 15. 1. Matth. 11. 25. and so it is here to be taken as if it had been said Thou shalt not speak any thing whereby thou maist hurt the good name and credit of thy neighbour The former Commandment was concerning our own and our neighbours goods this requireth that we hurt not our neighbours nor our own good name but as occasion shall be given maintain and increase it By neighbour he understands any man for every man is neer to thee by nature of the same blood and flesh Act. 17. 26. Isa. 58. 7. The secret and inward breach of this Commandment consisteth in ungrounded suspition and unjust judging and condemning of our neigbours contrary to the expresse commandment of our Saviour Matth. 7. 1. The outward breach of it is either without speech or with speech Without speech either by gesture or silence By gesture when one useth such a kinde of behaviour as tends to vilifie mock and disgrace his brother Psal. 22. 7. By silence when one holds his peace though he heareth his neighbour slandered and he can testifie of his own knowledge that the things spoken are false and injurious By speech this Commandment is broken either by giving or receiving By giving out speech either true or false One may slander another by reporting the truth if one speak it unseasonably and his end be evil and malicious this was Doegs fault 1 Sam. 22. 21. In speaking that which is false either concerning ones own self or another Concerning himself 1. In boasting and bragging Rom. 1. 30. 2. By excusing those faults we are charged with or are guilty of 3. By accusing as when men in a kinde of proud humility will deny their gifts with an intent to get more credit So much for breaking this Commandment by speaking that which is false concerning themselves Now it follows concerning others and that is either publick or private Publick when the Magistrate or Judge passeth false sentence in any cause that comes to be heard before him Herein also may Counsellors offend when they uphold and maintain an evil Cause for their fee. Witnesses also do offend this way when they come before the Judges and give a false and lying testimony This is a hainous sin as appears by the punishment Deut. 19. 18 19. 2. Private either in unjust accusing or unjust defending That unjust accusing privately is called slandering and back-biting when one will speak ill of his neighbour and falsely behind his back The causes of detracting or back-biting are 1. Want of consideration of our selves Gal. 6. 1. We are not humbled for the world of corruption that is in-bred in us 2. Uncharitablenesse and malice Iam. 3. a malicious heart and reviling tongue go together 3. Pride and envy the Pharisees could not give our Saviour one good word because of their enâ—ie against him whose way Doctrine and conversation did contradict and obscure theirs 4. An hypocritical affectation of holinesse above others Ex hoc uno pij sumus quod alios impietatis damnamus so the Pharisee dealt with the Publicane so the Papists traduce us as vile they are the onely Saints There are divers waies of back-biting or detracting 1. To impose falsely a fault upon the innocent party as when the Pharisees charged Christ that he was an Impostor and wine-bibber so when Potiphar's wife forged that tale against
Ioseph that he would have been naught with her Psal. 35. 11 12. 2. When it is a true fault but secret and they divulge it Matth. 18. 15. they should first inform the party to see whether he will be humbled or no Publish it not in Ashkelon nor tell it in Gath. 3. When they augment their faults and make them worse Lev. 19. 16. 4. When they deny their good actions to be done well 5. When they interpret doubtful things in the worst part charity is not suspicious Ier. 40. 16. 6. When they acknowledge their good things yet not heartily to praise coldly is as bad as a vehement dispraise It is hard to tell saith Bernard whether the detractor or he that hears him willingly shall burn hotter in hell the one hath the Devil in his tongue and the other in his ear Prov. 17. 4. Psal. 15. 3. Thus this Law is broken by unjust accusing 2. It is broken also by unjust defending of wicked men and bad causes when one will use his wit credit and testimony to grace evil men and dishonest causes Prov. 17. 15. 14. 24. CHAP. XI The tenth Commandment THou shalt not covet thy Neighbours House thou shalt not covet thy neighbours Wife nor his Man-servant nor his Maid servant nor his Oxe nor his Asse nor any thing that is thy Neighbours THou shalt not covet that is thou shalt not inwardly think on and withall have thine heart inclined to with pleasure and delight and long after that which belongs to another or others one or more to his or their losse or hinderance or misliking though they will give no assent to get it or to seek after it The word neighbour is here to be taken as in the ninth Commandment for any one of the same flesh and of the same nature which is any man or woman whatsoever House This is put in the first place not because it is more dear and near then the wife but because this injury in desiring the house extendeth it self to the husband to the wife to the children and servants yea to the Beast also and Cattel The hurt thereof is more general then of the rest therefore it is placed in the first place Nor his wife This is added as the next chief thing in desiring whereof our neighbour is grievously wronged Nor his man-servant nor his maid-servant God sets down the Servants before the Cattel or any other wealth because they are more to be accounted of then Riches Nor any thing that is his The Lord comprehends in these words every thing how small soever in our account that belongs to our neighbour This Commandment is no where repeated in the Gospel by our blessed Saviour but it is inserted in the repetition of the second Table which S. Paul mentioned to the Romans The thing here forbidden saith Dr. Abbot against Bishop is lust and concupiscence as the root and fountain of all sin and wickednesse and therefore the Apostle setteth down for the whole effect of this Commandment Thou shalt not lust Rom. 7. 7. and calleth it often the Commandment ver 8 9 10. to note that it is but one Commandment which saith Thou shalt not lust He exemplifieth lust in the Commandment by some objects leaving the rest to be understood but if we will divide the Commandment of lusting because the things are divers which are lusted after there must be a necessity of making more Commandments because as there are lusts tending to covetousnesse and lechery so there are also which tend to disobedience to lying and slandering and such like Whereas the Papists make the ninth Commandment Thou shalt not covet thy neighbours wife and the tenth Thou shalt not covet thy neighbours house which order may not be broken according to their division yet Moses himself alters it Exod. 20. 17. though Deut. 5. 27. it be so which indifferent placing of those two branches infallibly prove that they are not two Commandments but one onely Although Thou shalt not covet be repeated yet Lyra witnesseth that according to the Hebrew one Commandment onely is contained This last Commandment saith Mr. Dod forbids the least thoughts and motions of the heart against our neighbour though there be neither consent nor yeelding of the will And requireth such a contentednesse with our estate as that we never have the smallest motion tending to the hurt of our neighbour in any sort Yea that we have such a love of our neighbour as never to think of him or any thing belonging to him but with desire of his good every way To covet saith he in this place signifies to have a motion of the heart without any setled consent of will The first motions unto sin are here forbidden though we never purpose or consent unto them Mr. Lyf Principles of Faith and good conscience The summe of the tenth Commandment saith Master Downame is that every one rest fully pleased with that portion which God seeth good to bestow upon him rejoycing and taking comfort in it whether it be great or small Heb. 13. 5. 1 Tim. 6. 8. Phil. 4. 11. The contrary whereof is covetousnesse longing after that which is our neighbours or none of ours though it be without seeking of any unlawful means to come by it as Ahab did 1 King 21. 2 This Commandment saith he hath commonly another sense of forbidding onely the first lusts and motions of sin but the words are evident The rest of the Commandments of the second Table have all of them a common and familiar understanding such as every man at the first hearing doth conceive This therefore must have the like The Law say the Talmudists speaketh according to common use Let any man indued onely with reason and understanding be asked what this should mean Thou shalt not covet thy neighbours house he will certainly answer We must be content with our own 2. The Hebrew word that Moses hath Deut. 5. 27. signifies to long after a thing and to have ones teeth water at it so it is used Micah 7. 1. and in many other places 3. The particular instances Thy neigbours house wife man-servant maid oxe asse or any thing that is his declare manifestly that goods and possessions are the proper subject of this Commandment for which cause Exod. 20. 17. the wife of our neighbour his most precious possession Prov. 19. 4. cometh not in the first place but is set in the midst of other possessions that by the very marshalling of the words it might appear that this Commandment reacheth not to the desiring of ones wife for filthinesse and uncleannesse sake 4. The order of the Commandments going by degrees from the greater to the lesse and so continually falling till you come to this sin of coveting which is the first step and beginning of all wrong and deceit and yet differeth in nature from them both 5. The corruption both of nature and desire is forbidden in every one so as this cannot be
pur Theol. Scriptura est instrumentum sacrum quo doctrina divina ac salutaris à Deo per Prophetas Apostolos Evangelistas sideliter perspicuè aâ— plenè in libris canonicis veteris aâ— novi Testamenti est tradita Walaeus loâ— commun Vide Traictâ— de L'escriture Saincte par Mestrezat â— 9. What power of humane understanding could have found out the incarnation of a God that two Natures a finite and an infinite could have been concentred into one Person that a Virgin should be a mother that dead men should live again Dâ— Taylor on Rom. 8. 9. 10. The Person and Offices of Iesus Christ the Mediator are both altogether wonderful Isa. 9. 6. 1 Tim. 2 5. 3. 16. God and man united in one Person to unite God and man in one Covenant The purity and integrity of the Law shew the Divinity of it Mat. 22. 37. 5â— 7. ch per tot and the sublimity of evangelâ—cal mysteries Eph. 3. 8 9 18 19. 1 Cor. 2. 7 9. Rom. 11. 33. The holinesse and purity of the Law of Moses in that it accuseth and condemneth all men of sin and prescribeth perfect righteousness Herein it surpasseth the laws of all Countreys Common-wealths Kingdoms what soever Mr Perkins How to live well Triplex ratio est qua nobis innotescat sacrorum librorum authoritas Prima Ecclesiae testimonium eos libros approbantis recipientis commendantis Secunda interna Spiritus Sancti persuasio eam ipsam authoritatem cordibus nostris insâ—ulpâ—ntis certâ—que persuadentis Tertiâ— ipsorum librorum ut ita dicam genius Summum gradum obtinet testimonium Spiritus inâ—imum verò testimonium Ecclesiae Chamierus de Canone l. 1. c. 1. John 7. 18 and 5. 41. and 8. 50 54. All other writings teach a man to place felicity at best in himself and in his own vertue These lift up to God and bid him place his felicity in him Philosophers set their own names to the Books which they wrote against vain-glory and therein sought it themselves There are Lumina orationis in the Sermons of the Prophets which surpasâ—e the eloquence of all the Heathen a Augustine was so delighted with the Oratory of Ambrose that he contemned the Scripture as neither learned nor eloquent enough yet aâ—terward wheâ— he saw his own shallownesse he admired the profundity of Gods holy oracles and held the stile of them very venerabâ—e b Licet tam verba quam res â—manuâ—nâ—ibus suis Spiritus Sanctus dictâ—vit attemperavit tamen se cujusque amanuensis sâ—ylo â—ujusque saeculi dialecto unde alius est Iesaiae alus Amosi stylus Alia Mosis alia Jobi alia Davidis alia Ezraei Haggaei Danielis c. Dialectus Amama Anti-Barb Bibl. l. 3. Totus sermo â— medio sumptus est vulgatus usitatus quamvis altiori grandisono genere uti poterat Christus tamen humili contentus est Lege Geneseos librum quà m sunt omnia submissâ—â— Equidem arbitror nullam linguam adeò inaffectatam esse adeò â—implicem familiarem Hinâ— Dialogismis narratiunâ—â—lis similitudinibus plena sunt omnia Biblia Humâ—redus de Interpretatione linguarum l. 2. p. 268 269. c Hoc ego ingenuè prositeor caput illud 53. Isa. ad â—idem Christianam me adduxisse Johan Isaac contra Lindan Augustine heard a supernatural voice saying Tolle lege tolle lege He fiâ—st fell upon that place Rom. 13. 12 13. Confess 8. c. 12. d Scriptura simpliciter absque probatione omnia dicit affirmat in aliis libris probantur omnia quae ibi dicuntur per rationes argumentationes Biblia affirmant Deum creasse coelum terrâ—m affirmat mundum habuisse principium nihil probat hoc significat illum qui loquitur in Biblâ—is dicit ista verba esse tantae Authoritatis quod ei debet credi simplici verbo fine aliquo probatione Raimund de Sabund in Theol. naturali e Moses multum dicit sed nihil probat * Vide Voeâ— Thes. de Ratione Humana in Rebus Fidei prâ—cipuè Vedel Rationale Theol. lib. 2. cap. 6. lib. 3. cap 17. per totum Est Divinatio ergo sunt Del. Tâ—lly The fore-telling of future things is an evident sign of a Divinity and for that cause this kinde of prediction is called Divination as if to tel what events are to happen were a proper sign of a Divinity or Deity See Sr Walter Rawleighs Ghost l. 1. c. 12 If there be a God he ought to be worshipped he cannot be worshipped unlesse he manifest himself unto us as he hath done in the Scripture Vide Kimedoncium de Scripto Dei verb. l. 2. c. 16. The Lord is therefore careful to set a Star or Sclah to the fulfilling of predictions thirty times in the New Testament it is said Then was fulfilled that which was fore-told by such a Prophet Idoneum testimonium Divinitatis veritas Divinationis Tertullianus Apolog. c. 10. f Cyrus was prophesied of an hundred years before he was born Isa. 44. 28. Iosias three hundred before his birth 1 King 13. 2. g The Oracles of the Gentiles needed Delio natatore the swimmer Apollo to expound them Verba oraculorum fermè ambigua quae facâ—lè interpretationem ex qualicunque eventu acciperent Cicero de Divinatione 2. Utrum eorum accidisseâ— inquit verum oraculum fuisset Grotius do veritate Religionis Christianae lib. 4. * The predictions of the Prophets differ much from the devillish Prophecies of the Heathen Deu. 17. 15 16 Psalm 2. The Promises and Threatnings exceed the limits of any mortal power to bestow or inflict everlasting life and death and to assure the accomplishment this is the only reason The Lord hath spoken or The zeal of the Lord of hosts will do it h Primum quodque verissimum Tertul. The Jewish Nation was the most ancient of all therefore the Scripture which was delivered to them Cameron de verbo Dei i Between Orpheus his writings which was the Heathens ancientest Poet and Moses are at least five hundred years B. Andrews Moses antiquissimus fidelissimus Historicus Erpenius Vide Vossium de Philologia l. 10. Simson Parascev ad Chron. Cathol c. 1. k Mr Burroughs on Hosea Hoc primum est omnium canticorum quae fuisse unquam facta vel cantata sive in sacris sive in exoticis literarum monumentis proditum sit Sims Chron. Cathol par 10. l See the powerfull working of it in Pharaoh Foelix those in Acts 2. 37. 41. See Rom. 1. 16. 1 Cor. 2. 3. 14. 25. Isa. 11. 6 7 8 9 Heb. 4. 12. Ps. 19. 7. m Non movent sacrae literae sed non persuadent cogunt agitant vim inferunt Legis rudia verba agrestia sed viva sed animata flammâ—a aculâ—ata ad imum spiritum penetrantia hominem totum potestate Mirabili transformantia Picus Mirandula ad Hermolaum Barbarum n They did as it
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
Psal. 113. 5 6. Gen. 18. 1 Sam. 30. 8. God is Omninipotent 2 Cor. 6. 18. Revel 1. 8. Luke 18 28. Matth. 19 26. Ephes. â— 19. * Matth. 3. 9. Phil. 23. 1. a Psalm 135. 6. 115. 3. b Ephes. 3. 20. 1. In se per se quia idem est cum essentia divina Wendel c Potentia â—ei infinita est respectu objectorum quia innumera sunt quae produci ab eo possint Respectu actionis infinita est quia nunquam effectum producit tam praestantem quin praestantiorem possit producere Wendelinus Culices muscas ipsas per omnipotentem voluntatem producit aeque ac elephantum cetum quamvis non aeque illa nobis in utrisque forte manifesta fiat Omnipotens est Deus ait August de Temp. serm 119 ad facienda majora minora magnus est in Magnis nec parvus in Minimis Rescript Ames ad responsum Grevinchov c. 8. Luke 1. 37. Revel 15. 3. Omnipotent is often put for God Ruth 1. 20 21. Iob 21. 15. 27 10. 31. 2. God is called Almighty One and thirty times in Iob. There is strength in Angels Men Beasts and all creatures in their kinde therefore it is much more perfectly and eminently in God from whom they have it Power is Gods originally and primarily all power of all creatures is derived from him and continued and ordered by him God can do all things quae habent rationem factibilitatis quae contradictionem non implicant Titus 2. 2. 2 Tim. 2. 13. There are impossibilia naturae which exceed natures sphere as to make a thing of nothing to raise the dead to life these God can do and impossibilia natura those things which are by themselves simply impossible God cannot will the same thing at the same time to be and not to be nor cause that which hath been not to be this would argue inconstancy Propterea quaedam non potest quia omnipotens est There is impossibility ex parte Dei ex parte rei See Dr. Willet on Gen. 18. 12. Asylum haereticorum est omnipotentia Dei Chrysost. Vide Vedel Rationale Theologicum l. 3. c. 8. Matth. 3. 9. In Scholis Aristotelicis percrebuit illud Deum naturam nihil â—acere frustra Deum fine suo frustrari nihil aliud est quam Deum praestare non posse ut fiat quod fieri vult quod quid aliud est quam divinam omnipotentiam convellere Nam nos quecunque volâ—mus possumus praestamus Twiss contra Corvinum c. 12. Sect. 3. Consectaries from Gods power or omnipotency Whatsoever God hath promised or uttered we may be sure shall be fulfilled Acts 26. 8. Mat. 22. 29. Ephes. 3. 20. Prov. 18. 10. John 10. 39. Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle but creates sustains and governs all things Of all the Attributes of God this onely is mentioned in the Creed I believe in God the Father Almighty and â—itteth at the right hand of God the Father Almighty because our faith is especially to be fixed on the power of God and Christ. Glory is not so much adistinct Attribute say some as the lustre of all his Attributes together the excellency which results from all See Mr. Strongs Sermon on 1 Sam. 2. 30. about mans honoring of God and his honoring of man * Isa. 6. 1. Ezek. 1. 28. Numb 12. 8. Exod. 33. 23. Non perceperunt vim gloriae qui eam deâ—imerunt notitiam claram cum laude nam si ita se res haberet ne ita quidem Deus gloriosus esset volo dicere praeditus gloria nam Latinis gloriosus superbus est Cameron de Ecclesia Gloria quasi claria saith Aquinas it is the manifestation and shining forth of Excellency God is said to glorifie himself when he manifesteth his unspeakable and incomprehensible excellency Num. 14. 21. Psal. 72. 19. Levit. 10. 3. Angels and men glorifie him when they extoll his greatnesse and testifie their acknowledgement of his glory Isaiah 6. 3. 29. Psal. 1 2. Luke 2. 14. Revel 4. 11. Exod. 16. 10. Ezek. 1. 28. * Exod. 9. 15. Fearful in praises because Gods Majesty is so excellent that even with trembling we are to praise him but especially because he works such miraculous deliverances and sheweth his terrible power Solomons glory was in part visible the shining of his Throne his glittering apparel but his wisdom and understanding were not God perceives his own glory and that it shal continue for ever the Apostle beheld the glory of Christ as of the onely begotten Son John 17. 5. Consectaries from Gods glory Those that do not take notice of Gods name lose the chief fruit of his works * It is said of Fulgentius when he came out of Africa to Rome that he said Quantum fulges Coelestis Hierosolyma cum adeo splendet terrestris Roma It is a comfort to Gods people when they go to him for any favour Let them not be out of heart because they finde nothing in themselves upon which to ground their prayers or faith There is enough in his own Name the Lord doth not look upon any thing in us but upon himself for argument of doing good to us His name is the more magnified by how much we are more vile We should ascribe unto his Name all the inercies we enjoy giving all the praise from our selves wholly to him God for his Names sake hath made and redeemed us * Hereby we may judge which is the true Religion what Doctrine is sound pure and of God and what corrupt and from men That Doctrine which letteth forth the praise of God commeth from Heaven but that which is from men advanceth the power pride and merit of man John 7. 18. Ephes. 1. 6. 2. 4. Rom. 3. 21. * Duobus modis referri aliquid ad Dei gloriam dicitur Primum formaliter explicitè quando aliquis cogitat cum animo hoc sibi agendum esse quia nomini divino sit gloriosum Deâ—â—de virtualiter implicitè cum quis divinae studens gloriae eoque nihil facere decernens nisi quod legi congruat ad hoc gratiam Dei quotidic exposcens boni quippiam facit de universali fine actu non eogitans sed solùm particularis finis bonum intendens Vossius in Thesibus Though we cannot actually intend Gods glory always in every thing yet we should virtually Vide Aquin 1. 2. Quest. 1. Artic. 6. * Christ glorified his Father 1. By denying himself and his own glory Iohn 8. 50. Heb. 5. 5. 2. By his word by his preaching Luke 4. 15. by his prayer Iohn 12. 28. Mat. 26 39. by his confession Iohn 10. â—9 and 14. 27. 3. By his works or miracles Mat. 9. 8. 15. 31. Mark 2. 12. Luke 17. 16. 13. 13. 17. 15. 23. 47. 4. By his sufferings Iohn 13. 3â— To glorifie is to manifest ones excellency
man the more bloudy because they extinguish the light of nature and choak the check of conscience * The Plague Pox Vengeance the Devil take thee The mention of the Devil makes it appear how devilish thou art See Dr Gouges Whole Armour The Sichemites Judg. 9. Goliah 1 Sam. 17. 38. Sbimei the mother of Micah Those rash and vulgar maledictions are very sinful Pestis te abripiat abi in malam rem utinam suspensus esses Dr Ames Cas. of Consc. Est propriè per dolum in verbis per fraudem in factis All the Latine Lewis the eleventh would have his Son Charls the 8th to learn was this Qui nescit dissimulare nescit regnare Fraus oritur ex similitudine Alchimy is like gold The Italians have a Proverb He that deceives me once it s his fault but if twice it s my fault De divinationis nomine nolim multum contendere Tantum dico divinationis nomen mihi quoque videri impropriè Astrologicis praedictionibus tribui quoniam is verè dicitur divinare qui interno quodam impulsu non autem ex causis aliqua praedicit Beza Epist. 29. Augurium est divinatio quae ex avium volatu cantu aut pastu capitur diciturque augurium quasi avigerium quia ex gestu avium sumebatur inde tamen transfertur ad quamlibet divinationem Cornel. aâ— Lap. in Num. 23. Moduâ— quo exequuntur has divinationes ineptus est meritò à maximis ingeniis etiam inter tenebras derisus per garritus aut volatus avium per pastum pullorum per exta animantium per stridorem soricum per voces temere jactatas Lod. Viv. de verit Fid. Christ. l. 2. c. 13. Vid. Thom. Aquin. 2â— 2ae Quaest. 95. Artic. 1 2 3 c. Primum bonum summae Trinitatis est indivisio The Unity in the Trinity is the chiefest thing and the Devil among the vulgar is known by his cloven foot The Pythagoreans have set a note of infamy upon the number of two because it was the first that durst depart from unity Numerus binarius infamis est quia primus ausus est discedere ab unitate elegantly for nothing is so diabolical as division nothing more divine than unity Dr Stoughtoâ—s Happinesse of peace p. 5. Studium partium est maxima pars studiorum See Isa. 9. 21. Ierusalem was destroyed by division of them into parties Iosephus Dum singuli pugnant universi vincuntur Tacitus It was Machiavels maxime Divide Impera See Mr Calamies Sermon on Mat. 12. 25 There is no union or division like that in Religion The breach between the ten and two Tribes began on a State-businesse yet Ieroboam laid the foundation in Religion Speciosum quidem nomen est pacis pulchra est opinio unitatis sed quis ambigat eam solam Ecclesiae atque Evangeliorum unitatem esse quae Christi est Hilarius adversus Arianos Sect in quas Iudaei divisi scindebantur quasi Scholae oppositae tres olim exâ—â—â—erant nominaâ—â—ssimae Nam si quae erant aliae ab istis tribus Inde velut propagines effloruere Erant autem illae tres Phariâ—aeorum prima Sadducaeorum secunda tertia Essenorum Montac Analect Exercit. 3. Sect. 1. Hos. 4. 11. Luk. 12. 45 46. It is magna animae submersio August It is vitium maximae adhaerentiae as the Schoolmen say seldom left Proverbium est in Saâ—â—edriâ— inâ—rat vinum exit arcanum Dâ—uâ— Adag 9. Decur 2. In vino veritas Drunkennesse doth both make Imperfections and shew those we have to others eyes D Halls Contempl. The Spartans to make their children loath it were wont to present to their view some of their vassals when drunk that seeing their beastly demeanour they might learn to detest it Plutarch Drunkards live like fishes in liquido in the water they make the Tavern their Temple Indian smoke their Incense Sack their Sacrifice I never heard other commendation ascribed to a drunkard more then the well-bearing of his drink which is a commendation fitter for a Brewers horse then for Gentlemen or Serving-men L. Cecil to his Sonne Germanorum bibere est vivere in practice as well as in pronunciation A Professor of Hebrew reproving another that was drunk he answered to him Ego ebrietate mea tantum meum caput turbo tu ebrietate tua turbas Israelem Arminius reproving Baudius a Professor of Lâ—yden who would be often drunk and sometimes rendred this as a reason why he could not read his Lecture that day Propâ—er â—â—sterâ—am crapulam he said thus Baudi tu dedecories reipublicae tu Ecclesiae replied the other Germania tota super ebrietate malè audit Scalig. Orat. â— cont Erasm. Germani possunt cunctos tolerare labores O utinam possent tam benè ferre fitim Vide Lansii Orat. cont Germaniam Isa. 5. 22. 1 Pet. 4. 3. See Hackwels Apol. p. 337 339 344. Wards Woe to drunkards Ames de consc l. 3. c. 16. By Solons Law it was punished with death in every one though he were a Magistrate or Prince No civil State but have made severe Laws against it If Chrysostom were now alive the bent of all his Homilies should be spent to cry down drunkennesse as he did swearing in Antioch Vide Aquin. 2ª 2ae Qu. 150. Artic. 1 2 3. Aristotle said Every drunkard was worthy of a double punishment both because of his drunkennesse and the evils afterward In the Scripture we have two notable instances of Gods loathing this sâ—n in Noah and Lot Gen. 9. 21. 19. 33. though many excuses might be brought Consider 1. that the power of wine was not so well known 2. Noah used constantly to drink water 3. It was but once 4. He was aged Old men saith Aristotle are sooner drunk because of the weaknesse of their natural heat which is easily overcome by that of wine Lot being sad and solitary took wine perhaps to refresh him * Tul. l. 4. Tusc. Quaest. Invidia ab in particula intensiva video quod invidus oculos continuò fixos habeat in alienam foelicitatem Livor â— colore livido qui plerumque in invidis cernitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod invidus vel semet animi agritudine quodammodo interficiat vel necem optet ejus cui invidet Sanderson in Leo. Vide Voss. Instit. orat lib. 2 cap. 12. Cain kill'd his brother Esau threatned to kill his and Iosephs brethren intended to kill him Envy was the original and moving cause of it in them all See Rom. 1. 29. See Dr Willet on Gen. 37. 4. Exod. 37. 4. Par. on Rom. 13. 13. Cartw. on Prov. 27. 4. and Master Wheatleys Prototypes on Iacobs Wives The Spirit of a man lusteth after envy See the difference between envy and hatred D. Willet on Gen. 37. 4. Error in judgement is worse then in practice then the conscience takes part with sin and a man thinks he ought to do what he
2. 24. There is a justification 1. Ad Regnum which brings one into the state of Grace of which Paul speaks 2. In Regno Abraham was justified by works and he was called the friend of God of that Iames speaks Sanctification is of the same time with Justification but Justification doth in order of nature go before it for all the graces of Sanctification are bestowed on a man as in Christ Ephes. 1. 3. so one God made man a holy creature he was peculiarly devoted to Gods service when man fell the devil defiled this Temple God departed from us he aâ—ain cleanseth away this filth and repaireth his image in us * Loc. Commun Class 1. c. 11. There is a total change of the whole man the Mind Rom. 12. 2. Spirit Ezek. 36. 26. Heart Deut. 10. 26. Conscience Heb. 9. 14. Will Phil. 2. 13 Affections Gal. 5. 24. The body it self Col. 2. 11. Rom. 6. 12. Christ is our Sanctification three several wayes 1. Meritoriously he hath purchased it from God by his being an offering for all our defilement 2. As he is the exemplar or copy of it 3. He is by his Spirit the efficient cause that brings into the soul the vertue of his Death to kill sinne and of his Resurrection whereby his life is communicated to us See Dr Willet on Exod. 30. 34. Impuritas uniuscujusque rei consistit in hoc quòd rebus vilioribus immiscetur Non enim dicitur argentum esse impurum ex permixtione auri per quam melius redditur sed ex permixtione plumbi vel stanni Aquinas 2a 2ae Quaest. 7. Artic. 2. Puritan in the mouth of a Drunkard doth mean a sober man in the mouth of an Arminian it means an Orthodox man in the mouth of a Papist it is a Protestant and so it is spoken to shame a man out of all Religion It hath been an old custom of the world to hate and maligne the righteous to reproach them to call them Puritans though very Heathens have acknowledged that there is no Religion without purity Cicero Horace and others describing a man that is religious say that he is an entire man a man pure from sinne Mr Fenner on John 3. 20. See Mr Burrh on Hos. 2. 5. pag. 307. There is 1. A beauty in holinesse 1. Every grace is an ornament 1 Pet. 5 5. See Psal. 45. 1â— 14 16. Ezek. 8. 14. 2. Holinesse is called a new Creation Eph. 2. 10. A Resurrection Ephes. 4. 5. 3. Sinne is a deformity 2 Pet. 3. 14 filthinesse it self 2 Cor. 7. 1. Ephes. 5. 27. Corruptio optimi pessima sinne is not only malum triste but turpe 2. This beauty of holinesse consists in four things 1. It is a conformity to the image of God 2 Cor. 3. 18. 2. Beauty consists in indeficiency when no part is wanting 1 Thess. 5. 23. 2 Tim. 3. 17. they are in parts perfect as children though not in degree 3. Beauty consists in a symmetry a due proportion of parts the understanding guides the man the will submits to the dictates of an enlightened understanding the affections are subject to the command of reason John 11. 33. 4. There is a lustre in beauty the Spirit of grace is called the oyl of gladnesse Psal. 45. 7. because it makes the face to shine Sincerity is the harmony and zeal the lustre or varnish of all graces Psal. 42. 11. 3. There is that beauty in holinesse which is not to be found in any thing here below 1. It is in the inward man 1 Pet. 3. 3. Absolom though outwardly beautifull was inwardly deformed 2. This commends a man to God 1 Pet. 3. 3 4. 3. All other beauty will decay by sicknesse or old-age not this Prov. 31. 30. 4. This prepares you for the wedding the time of this life is the time of Espousals the Marriage shall be in the life to come Revel 19. 7. Holinesse is the image of Christ. Sin is wounded at our first conversion Rom. 6. 13 14. but this work is carried on by degrees till it be utterly extinct Rom. 6. sin is called the the old man for its weaknesse and decay See 1 Thess. 5. 22 23. Anno Christâ— 1262. exorta est secta Flagellantium qui ingenti turba obeâ—ntes pagos oppida nudi umbilico tenus facie tect a sese flagellis cruentabant manfit hic mos Romae ubi septimana quae diom Paschatis proximè antecedit poenitentes longo ordine nudis seapulis larvata facie publicè se diverberant flagellis Quem morem ipsi vidimus Lutetiae sub Henrico tertio Homines ad furorem usque superstitiosi nesciunt Deum amare immutationem cordium non verò dilaniationem corporum Molinaei Hyperaspistes lib. 1. cap. 29. Vide Novar Schediasm Sac. prophan lib. 1. cap. 22. They are hostes naturae not peccati Sin 1. abuseth us Man being in honour continued not a wicked man is called a vile person Psa. 15. 2. It deâ—iles us and stains all our actions Tit. 1. 15. 3. Deceives us Heb. 3. 12. Ephes. 4. 22. 4. It keeps away all good Isa. 9 2. 5. It lets in all evil Jer. 2. 19. The death of Christ is useful for mortifying of sin 1. By way of representation it shews us the hatefulnesse of sin Isa. 53. 10. Consider his agony and sorrow on the Crosse though sin was but imputed to him 1 Cor. 5. 21. 2. By way of irritation it stirs up in the soul a displicency against sin Isa. 43. 24. shall sin live that made Christ die 3. By way of pattern and example therefore the Scripture often expresseth our Mortification by our crucifying Gal. 2. 20. 5. 24. 6. 14. Of all deaths crucifying is the most painful and shameful it notes that sorrow and shame which Christians feel in the remembrance of sinne that which was done really in Christ must be done in us by analogy Phil. 3. 10. 4. By way of merit Christ shed his bloud to redeem uâ— 1. From the world Gal. 1. 4. that it might not be so pleasing an object 2. From our vain conversation 1 Pet. 2. 24. Grace is a part of Christs purchase as well as pardon 5. By way of stipulation and ingagement Christ â—â—ood as a Surety before Gods Tribunal He was Gods Surety and ours on Gods part he undertook to bestow on us not only remission of sins but the Spirit of God to become a principle of life to us and of death to our corruptions Rom. 8. 13. 1 John 3. 19. on our part he undertook that we should no longer serve sin Rom. 6. 13. About means of mortification of sin See Mr Hilders on Psal. 51. 5. Lect. 64 65 66 67. Spiritual life is that supernatural grace by which the whole man is disposed to live to God 1. A supernatural grace because it comes from our union with Christ Joh. 6. 57. 2. By which one is disposed to live to God Gal. 2. 20. The supream or fundamental principle of spiritual
life is the indwelling vertue of the Spirit Gal. 4. ulâ— Rom. 8. the Apostle speaks of being led by the Spirit living by the Spirit walking by the Spirit and following the guidance of the Spirit Life in the creature is an ability to perform the acts proper to that life the ability sentive is the life of a beast to discourse the life of reason Spiritual life is the abiâ—â—ty which God hath given to the soul to act unto God as his portion and utmost end There is 1. A spiritual life imputed when the guilt of sin is removed by the imputation of Christs righteousnesse 2. Inherent whereby the soul is inabled to live unto God Christ is the treasury of the life of the Saints as life is taken for righteousnesse holinesse comfort or glory To live to God is 1. To exalt him in our hearts as the chiefest good whom if we obtain we are happy Psal. 27. 40. 2. To own God and appear for him here and at such times and in such places as it will be prejudicial to us so to do Noah was righteous when all flesh had corrupted his wayes when Christ is made a reproach 3. When we prefer his interest before our own stand for the truths and ordinances of Christ Psal. 1â—9 36. 4. When we can be meek and patient in our cause and zealous in Gods cause Numb 12. 3. 5. When we rejoyce that others act for God though we have no part in it Jam. 4. 6. 6. When we desire to live to glorifie God Joh. 12 27 28. 1 Cor. 10. 31. See M. Pembl Vindiciae grat 200 201 202. Sicut olim Deus inâ—hoaâ—it opus creationis à lumine corporâ—o sensibili ita etiam opera regenerationis glorificationis nostrae à lumine spirituali orditur cum enim Deus â—ssiâ—â—iter electos vocat ad salutem per Spiritum Sanctum Primò corum intellectum illuminat lumine fidei collustrat Secundò voluntatem emollit sanctificat Similiter in opere glorificationis ordine naturae praecedit illuminatio intellectus nostri per lumen gloriae ad Dei essentiam clarè perspicuè videndam deinde sequitur voluntatis inflammatio inâ—ensio per ardorem charitatis Ratio hujus ordinis est quia cognitio praecedit amorem atque adeo clara cognitio seu visio praecedere debet ardentem perfectum aâ—orem Baron Philos. Theol. ancil exercit 3. Art 6. There is a difference between common illumination which may carry men far Heb. 6. and special illumination Heb. 10. 32. To be rightly illuminated or spiritually minded Rom. 8. 6. is 1. To minde the things of heaven rather then the things of earth â— Cor. 15. 48. 1 John 2. 15. 2. To be more mindful of the good of the soul then of the body Mat. 16. lat end 3. To regard the things of eternity beyond things of time 2 Cor. 4. ult 4. To judge of things as the Scripture judgeth them what that commends we commend and judge worthy of commendation what that condemns we condemn and judge it worthy of condemnation we will then judge of things by the end Such will minde spiritual Ordinances so as to prepare for and profit by them Spiritual gifts and graces so as to choose and use them Spiritual priviledges so as to make sure of them and glory in them Spiritual persons so as to pray for and sympathize with them Voluntas est appetitus rationalis per quem homo sponte sua cum cognitione se movet ad bonum assâ—quendum sive illud sit verè bonum sive apparens Molin Enodat gravis Quaest. de Lib. Arbitrio Ezek. 38. 26. Deut. 30. 6. It is willing to be convinced Psal 141. 5. Prov. 15. 31. The offers of Christ grace are mainly made to the will Rev. 22. 17. The complaints also of rejecting grace are of it â— would and you would not Israel would none of me Josh. 24. 22. Isa. 44. 5. Psal. 119. 30. Exod. 33. 5. Judg. 5. â— Psal. 57. 8. Joh. 14. 15 20 21 23 31. 1 Joh. 2. 5. 5. 3. There is a three-fold obedience 1. Voti of a mans desires but comes short in his actions 2. Of conformity when in some measure my actions answer 3. Of resignation when ones will is given up to God and that with delight Psal. 40. 8. Rom. 12. 2. Ephes. 5. 17. Conscience is the faculty or power of the practical understanding in man whereby he is privy to all his actions whether they be immanent and conceived within as thoughts or emanant and issuing â—orth as his words and works M. Down Subject to higher powers Conscientia est cordis scientia Bern. Scientia cum alio Aquinas Cum â—lia sâ—it ammus scientia dicitur cum seipsum conscientia Jer. 8. 12. Ephes 4. 19. Conscience is the greatest comforter or terror 2 Cor. 1. 12. Rom. 8. 1. if we suffer it to be our councellor and commander it will be our comforter A good conscience is 1. An enlightned conscience Prov. 19. 2. 1. An awakened conscience 2 Tim. 2. ult I sleep but my heart wakes 3. A working active conscience Act. 24. 16. See Hackwels Apol l. 3. c. 6. Sect. 1. p. 211 212. Lam. 3. 19 20. John 14. 26. There is a double act of a good memory saith the Philosopher 1. Ut fideliter conservet 2. Ut promptè reddat August de civ Dei l 9. c. 4. Vide Crakan Log. p. 163. Non Ciceroni assentio qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbationes vertit Nam perturbatio nomine ipso declarari vitiosa videtur ut ipse fatetur lib. 3. de Fin. Requiritur vox quae locum etiam habeat quaudo metus consistunt intra modum Quare placeâ— affectuum nomen quo usus Ovidius Livius Valerius Seneca Plinius alii five affectiones quod est apud Cic. 1. de Invent. l. 1. Gell. l. 1. c. ult Quanquam nec improbem commotiones animorum vel simpliciter permotiones Vos Rhet. l. 2. c. 1. Affections are the motions of the will as carried out to the prosecution of good or avoiding of evil they are as the Philosopher speaks Exitus animae the out-goings of the Soul like Wheels to the Cart sinewes to the Body Wings to the Bird Winde to the Sails spread Mr. Fenner on Col. 3. 2. Ser. 1. The Epicures allow of immoderate passions and would have a man wholly swayed by his affections The Stoicks utterly extinguish all passions Gratia non tollit sed attollit naturam hos affectus Stoici amputandos peripatetici temperandos putant Lactant. Div. Instit. Epit. There are three kindes of faults found in the passions of mens minds 1. That they arise before reason be consulted or give direction 2. That they proceed further then they should and stay not when they are required 3. That they transport reason and judgement it self Christ had these passions but in a sort free from all these evils For neither did they rise in