they were created The space of eight daies was sufficient somewhat to try the felicity of their state Adams sin was a great sin 1. In the nature of it 2. In the severall aggravations of it 1. In the nature of it It was 1. a transgression of a positive Law wherein God gave to Adam a clear discovery of his will it heightens sinne when it is against great light Heb. 6. Psa. 51. 1 King 11. 9. 2. A command wherein the minde of God was much mens legis est lex we must measure sin by the intention of the Law-giver 3. Of so easie a Law the Fathers aggravate it from this praeceptum tam breve ad retinendum tam leve ad observandum God gave Adam liberty to eat of all the trees in the garden save one there was no cause why Adam should break it 4. A Commandement much for his advantage life here and eternall was promised as eternall death was threatned 5. A Symbolicall Precept God gave him this whereby he should testifie his obedience unto all the rest of the Commandements 2. In the severall aggravations of it 1. It was a sin against the clearest light there was no darknesse at all in Adams understanding he knew the law the danger of the sin that he stood for himself and all his posterity God had adorned him with sufficient grace and holinesse 2. It was a sinne against the greatest goodnesse being in Paradise where God set him 3. Against the greatest trust the Covenant was made with Adam and all his posterity he forfeits this trust Rom. 3. 2. Hos. 6. 7. But they like Adam have transgressed the Covenant so Grotius 4. Against a threatning In dying thou shalt die Certitudinem denotat durationem 5. It was voluntary the more there is of the will in sinne the worse it is Satan could not force them to sin but only allure and perswade them First Adam admitted and received the temptation of Satan whence followed blindenesse of understanding forgetfulnesse of Gods benefits doubting of his truth affectation of excellency giving credit to Satan corrupt beholding of the fruit and an inclination of the will and affectâ—ons to eat thereof Theee were these sins in this offence Infidelity Idolatry Contempt of God Discontent Ingratitude Curiosity Blasphemy Murdet and Apostasie There were many sins in that one sin 1. Desperate unbelief Eve beleeved the devil before God 2. Pride they desired to be like God not only in knowledge but in state and condition to be Independent 3. Unthankfullnesse though God had given them such glorious excellencies 4. Vain curiosity to know more then they did know 5. Disobedience in respect of that particular command 6. Spirituall murder this sin would have damned all mankinde though there had been no actuall sin Primordialis lex est data in Paradiso quasi matrix omnium praecâ—ptorum That first Law saith Tertullian given in Paradise was the summe and comprehension of the whole divine law that was published afterwards Therefore in the breach thereof all manner of offences are contained That first sin of his excepting only the sin against the holy Ghost was in sundry respects the most hainous sin that ever mortall man did commit Hildersam on Psal. 51. 5. Lect. 57. Vide Aquin 2. Q. 163. art 3. There are that call this sinne omnium gravissimum and that except none but that against the holy Ghost Robroughs Doct of Iustific cleared par 2 1. 2. Ch. Next unto the sin against the holy Ghost and contempt of the Gospel this is the greatest sin Shep sincere Convert c. 3. The dangerous and wofull consequents of Adams sin were five 1. A perfect obliteration of the Image of God Rom. 3. 23. of original righteousnesse and casting out of Paradise 2. A totall depravation of mans nature the devils image is introduced Iohn 6. 7. 1 Cor. 15. 4. Every man is de suo Satanas de Deo beatus Aug. 3. It sets up the devils kingdom and dominion in the world his dominion lies in sin Eph. 6. 12. and death Heb. 2. 15. 4. It hath destroied all the Creatures they groan under bondage Rom. 8. 20 21. 5. It had brought damnation on all mankinde had not Christ died and rescued them The wicked Angels were intrusted but with their own portions but Adam had the estates of all his posterity put into his hand and he knew if he sinned he should draw a thousand souls after him In Adams act there were three things An actuall fault a legall guilt and a naturall pravity According to these three came the participation of the fault the imputation of the guilt the propagation of the naturall filthinesse In Adamo tanquam in radice totum genus humanum computruit Greg. Sin came upon all by Adam 1. By imputation the Lord in justice imputing the guilt of that first sin to all his posterity Rom. 5. 13 14 19. 1 Cor. 15. 22. See 45. 47. There were two men by whom all fall and rise Adam was the head of the Covenant of nature if he had stood none of us had fallen and so Christ is the head of the Covenant of grace if he be not risen we cannot rise ver 16 17. 2. By propagation the lump and root of mankinde being corrupted so are the branches Rom. 11. 16. Gen. 5. 3. Iob 14. 14. M. Lyf Princ. of Faith and good Conscience c. 2. All mankinde sin'd in Adam because we were all in his loyns Rom. 5. 12. 1 Cor. 15. 22. Heb. 7. 9 10. and as Adam received integrity for himself and us so he lost it for himself and us saith M. Ball in his larger Catechism The Arminians and Socinians deny the imputation of Adams sin therefore they say corruption of nature is a punishment but not a sin for man can have no nature but what God gives him that was a corrupt nature We are all guilty of this sin for these reasons 1. The Covenant or promise Do this and live belonged not to Adams person only but to all his posterity and doth still stand in force the Covenant was not only made with Adam but with us in him therefore the breach of it is not only by him but by us in him Rom. 8. 3. 2. The Spirit of God clears this that the nature of man is defiled by one man and by one offence of that one man Rom. 5. 12. compared with the 17. ver because he was a publique person before he broke this Covenant 3. The curse of the sin came upon all therefore the guilt of the breach of the Covenant Patet culpa ubi non latet poena Prosper 4. All men by nature are under the Law as a Covenant Gal. 4. 21 22. It was Gods mercy to enter into Covenant with us he might have dealt with Adam in an impeâ—iall way therefore he might order the Covenant as he pleased 2. Adam entred into Covenant on these conditions that his righteousnesse should be
hope will puririsie himself as he is pure One cannot have a Gospel-hope and lead a wicked life Fourthly This hope will never deceive you or make the soul ashamed Rom. 5. 5. The hope of the wicked is like a Spiders-web and the giving up of the ghost Means to get a sanctified Hope In general you must labour to be new-creatures the Spirit of God must work it 1. Let thy hope never rest on any thing but a word of God Rom. 15. 4. there is no bottom for this Anchor but that 2. Meditate on the All-sufficiency of God who hath given thee that word Rom. 4. 18 19. Psal. 9. 10. 1. On Gods Almighty power how infinitely able he is to help 2. On his free grace on his own accord he makes and keeps the promise 3. His mercy goodnesse and faithfulnesse 3. Experience of Gods dealings with others Iam. 5. 11. and our selves Psalm 42. 8. Rachel when she had one son she called him Ioseph saith she God will adde another Psal. 77. 10 11. The servants of God of old did write some special name on their deliverance or named the place so as to remember it to help them both to praise God for mercies received and to strengthen them to hope in God for time to come as Eben-ezer The stone of help Iehovah-jireh The valley of Berachâ— Psal. 78. 9 10. 4. The examples of his mercy and favour to others Psal. 22. 4. 44. 1 2. 5. Such a one must be careful to walk in holinesse and righteousnesse before God 1 Ioh. 3. 3 29. Iob 31. 24. CHAP. XXVI II. Fear IT is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer First It must be exercised alone upon fit objects The things we may and must fear are real evils 1. Natural as poverty shame danger death when God or our lawful Governour threaten them against us for we must fear Gods threats and tremble at his Word or when God or the Magistrate executes them therefore when we hear of the punishment of sinners also it must make us fear Iacob feared Esau and David saith He feared reproach that is due and just reproach 2. Spiritual at all times viz. sinne Gods anger and eternal damnation we must fear to sinne to incurre Gods anger and bring our selves to death as Ioseph feared How shall I do this great evil and Paul saith Having this terrour we perswade men and Iob feared the judgement of God and durst not wrong his servant So long must we fear eternal punishment of sin till we be freed from it by Christ and then we must fear it no more Secondly The measure of our fear in two things 1. All our fears of what things soever ought to be moderate so farre as to awaken wit courage and care to avoid peril and no farther For all the affections of man were planted in him to further his welfare and they must be fitted to that end in the measure of their working As we see in Iacobs fear of Esau and in Christs fear in the Garden yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape even of submitting our selves to God Only in one case excessive fear is no sinne but alone a fruit of weaknesse viz. when God shews himself extraordinarily in terrible signs or when an Angel shews himself 2. We must fear spiritual evils more then natural sinne more then mans displeasure or any losse and damnation above all other evils whatsoever as the Saints of God and Martyrs in former times have done David saith I will not fear what man can do unto me And I will not fear though I walk in the valley of death We must not fear 1. The causlesse anger or reproach of men nor imaginary evils The wicked stie when none pursueth The noise of a leaf shall chase them Levit. The shadows of the mountains seem men to them Iudg. 4. 2. More real evils when they oppose us in a way of our duty Fear not them that kill the body fear not any of these things that thou shalt suffer 3. The evils against which God hath secured us by his gracious promise as the Lord bids Ioshua not to fear and the people are commanded not to fear when they shall see a great army David said God is my light and shield I will not fear what man can do unto me A Christian reconciled to God should not fear any outward danger for he hath God ingaged to him to save and deliver him in all extremity The fearfull must to hell those which fear when and what they should not The way to rectifie this passion is to get faith in God true fear of God and a good conscience toward God pray to him to sanctifie it The affection of fear must be distinguished from the grace and vertue of fear Though where ever this vertue is there the affection by power of the vertue will be ordered also aright yet they must be distinguished for the affection of fear is in all men naturally yea in the very Devils but the grace of the fear of God is a part of sanctification and cannot be found but in the elect childe of God The fear of God may be thus defined It is a grace whereby a man is so overawed with the apprehension of Gods greatnesse and presence that he dare not offend him Deut. 23. 12 13 14. Eccles. 8. 12. Prov. 23. 17. The fear of God is an excellent grace 1 Sam. 12. 14 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear him that can cast soul and body into hell fire saith Christ. There is not any one vertue more frequently commanded nor abundantly commended in Scripture It is the first and chiefest point of wisdom Prov. 1. 7. 9. 10. Psal. 111. 10. Fear of the Lord is taken 1. Generally for all graces and gracious dispositions Eccles. 12. 13. as faith in the New Testament carries all graces with it so fear in the Old compare those two Proverbs Prov. 13. 14. with 14. 27. 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God Hos. 3. 4. Reasons 1. From God he is in himself every way surpassing excellent having in him a perfect mixture of greatnesse and goodnesse able to destroy and yet willing to save and help and in respect of us he hath an infinite and unlimited Soveraignty as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing he can save and destroy he hath authority to command and reason to be displeased if any thing be done by us otherwise then becometh us Secondly From our selves we are mean and vile in comparison of God no way able to resist him or flie from him or to
Reasons 1. This wisdome looks only to the things that are inferiour and false goods and so carry a man further from God the chiefest good 2. Such wisdome inableth a man better to devise and contrive sinful enterprizes so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him 3. It knows how if need be to hide and conceal sin and cover it with fair pretences and shifts and to excuse and defend it 4. It causeth him in whom it is to be more regarded by others they listen to his counsel and are ready to take and follow it The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints because of their greater natural abilities more ample instruction and better education We know saith Paul that all men have knowledge He that knows his masters will and doth it not saith our Saviour To him that knows how to do well and doth it not saith Iames. Thus the Pharisees bragged of the knowledge of the Law upbraiding the people with ignorance Those that shall alledge prophesying in the name of Christ had a large measure of knowledge St Paul yeeldeth to the Jews that they had a form of knowledge out of the Law But the difference between the knowledge of a godly and wicked man stands chiefly in these things 1. In the matter of this knowledge the true Christian is ready to know all truths that God doth offer to his knowledge submitting his reason and understanding wholly to God and not detaining any part of the truth in unrighteousnesse not willingly winking or refusing to know but the hypocrite refuseth knowledge in some things and will wink with his eyes as the Pharisees would not understand that Christ was the Messiah and of the mockers Peter saith Of this they are willingly ignorant 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion as I may term them matters of doubtfull disputation speculative points But the true Christian is solid in his knowledge cares to know nothing but Christ and him crucified the substantial and essential points of Christian Religion concerning Faith Love and a good Conscience which tend to practise Secondly In the manner the knowledge of the hypocrite is confused of the true Christian is distinct The knowledge of the one is only literal the others is a spiritual knowledge A wicked man may have apprehensions of the truths of the Gospel as great and good the other hath an application of them as good to him Thirdly In the Effects of it 1. The Christian applies his knowledge to himself to discover his own wayes and to rectifice and teach himself but the hypocrite only to teach and instruct others and to censure or only to talk and discourse with applause 2. The Christian man fals to practise his knowledge he hears and does the hypocrite only talketh and though he know how to do well doth it not building upon the sand Lastly The hypocrites knowledge puffs him up 1 Cor. 8. 2. and makes him despise those which do know lesse then himself These people which know not the Law are accursed thou art altogether born in sin and dost thou teach us but the true knowledge of the sanctified man humbleth him Motives to Gospel-knowledge Consider first the necessity of it no knowledge no grace Iohn 6. 44 45. Ephes. 4. 24. Col. 3. 12. 1. Humility comes by it Isa. 31. 18. 2. Strength to bear afflictions Heb. 10. 36. No knowledge no duty our service must be reasonable God regards not blinde obedience 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good Secondly The possibility of it God hath appointed the Ministery for this very end Acts 26. 18. Observe how the promises runne Psal. 19. 7. Ier. 31. 34. Isa. 35. 18. Thirdly The dignity of it it is a noble study the excellency of the knowledge of Christ it is the highest wisdome to know God in Christ 1 Cor. 1. 20. 1. In the matter of it onely the Bible teacheth this knowledge 2. The way God alone must teach you you must see God by his own light The Jews were honoured above all other Nations for their knowledge of the true God 3. It is very profitable 1. It hath a healing vertue heals the understanding 2. Makes every one spiritually wise that hath it 3. Will keep the mans soul from every evil way Prov. 2. 4. The Devil much opposeth it he would have the Bible burnt or corrupted Mercy A godly man must be a merciful man 2 Sam. 22. 25 26. Our Saviour imitating or alluding to these words of David saith Matth. 5. Blessed are the mercifull St Paul bids the Colossians As the elect of God holy and beloved to put on humblenesse of minde and bowels of mercy You see what apparel we must wear if we will approve our selves to be chosen and beloved of God that is what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent one is bowels of mercy tender mercies Mioah 6. 8. I will have mercy and not sacrifice God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7. Queen Anne of Bullen besides the ordinary of a hundred Crowns and other apparel which she gave weekly a year before she was crowned both to men and women gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended and she sent her Subalmner to the Towns about where she lay that the Parishioners should make a Bill of all the poor housholders in the Parish and some Towns received seven eight or ten pound to buy Kine withall according as the number of the poor in the Towns were She also maintained many learned men in Cambridge She carried ever about her a certain little purse out of the which she was wont daily to scatter abroad some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands Mr Fox himself was so zealous in his love to the poor that he was in a holy manner cruel to himself to give the very cloathes off his back rather then the naked should not be cloathed My Lord Harrington gave the tenth of his allowance to the poor and other good uses his allowance being 1000lb lb per annum Master Whateley did the like as Master Schudder relates in his life he was both very bountifull himself and did much stirre up others to that duty in his preaching The like did Mr. Iohn Underwood of All-Hallows in Bread street Every year when he made up his Books and had summed up his debts and gains he would constantly reserve the tenths and write himself So much debtor to God The better tenth of his estate he gave
pulled down the Images of Baal and broke his Altar so did Iehu too but alone for his own sake to establish his Kingdome by pulling down the Religion which Ahab had set up but Iosiah was upright because he did it to please God and for Gods sake This grace is much commended Psal. 51. 6. 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14. David being an upright man is entituled A man after Gods own heart 1 Sam. 13. 14. such a one as God would have him to be all the promises are made to such Blessed are the upright in heart Lord do good to those which are upright in heart it becometh upright men to rejoyce No good thing will he withhold from them that walk uprightly It is a defence 1. At time of death so to Hezekiah Remember O Lord how I have walkt before thee in truth and with a perfect heart See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie the devil laboured to perswade Iob all was false 2. In calumnies and reproaches of men so Paul was slandered by false Apostles but saith he We have the testimony of a good conscience that we did it in sincerity Signs of it 1. He is fearful of himself fulfilling his salvation with fear and trembling 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret and laments before God and confesseth and resists the secret evils of his heart and life 3. Extends his desire and endeavour of doing good and shunning evil to all kinds and degrees of evil and good to all times and places Psal. 18. 22. desiring in all things to live honestly 4. Is still humbled for his imperfections and failings 5. Gives the praise of goodnesse he hath attained to God alone 6. It makes him easie to see and confesse a fault in himself 7. Rejoyceth to see others exceeding him in good and pities those that are bad 8. Loves him that plainly admonisheth him and is thankful for the admonition 9. Is at peace with those that differ from him in judgement 10. Suffers wrongs patiently There are three main signs of it 1. Such a one is set against every known sin especially his darling sin Psal. 18. 23. 2. Hath universal respect to all the Commandments Psal. 119. 6. 3. He is much in examination of himself and jealous of his own heart Ps. 26. 2. The right Causes of it The Spirit the Word Faith Love The right ends the pleasing and glorifying of God and obtaining his favour The right Subject both the inward and outward man too the will is chiefly the seat of it We are perswaded saith the Apostle that we have a good conscience which is never separated from this uprightnesse willing in all things to live honestly It is a firm purpose of the will not a slight weak and sudden qualm or motion as was sometimes in Saul to leave persecuting David and in Pharaoh to let Israel go but a well-grounded stable setled lasting durable purpose which holds out constantly and is rooted in the heart such as David noteth in himself saying I have sworn and will perform it to keep thy righteous judgements Motives to it 1. The Lord hath pleasure in uprightnesse 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3 4 Psal. 147. 10. 2. God will be upright with thee if thou wilt be upright with him Psal. 18. 25. if you be upright in the waies of obedience he will be upright in his rewards Psal. 11. 7. Means to get Truth or Sincerity 1. See ones want of it 2. To see the great danger of wanting it 3. To desire it and to pray to God for it 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do The End of the seventh Book THE EIGHTH BOOK OF Ordinances OR Religious Duties CHAP. I. Something general of the Ordinances HOw a Christian stands affected to the Ordinances of divine worship the exercises of Religion in general 1. He makes great account of them and finds more good benefit and comfort by them then by any other thing as David saith He loves the place where Gods honour dwelleth and when he could not enjoy his Ordinances his life was no life he envied the Swallows One thing have I desired that I may live in the house of God all the dayes of my life and enquire in his Temple he loves them as the Babe the brest 2. He findes God and the power of God in them else he is not satisfied he rests not in a bare outward performance of them but looks for the efficacie of them to unite him to God and to strengthen and confirm his soul and to make him grow by them in godlinesse David saith That he may enquire in his Temple and Peter That he may grow thereby His life is sweet and joyful when he feels the Ordinances of God in power that they work on his heart to humble reform him beat down his flesh edifie him in grace then he is like a healthy man with a good stomack at a good meal 3. This respect to Gods Ordinances is joined with a care of Righteousnesse Mercy and Charity to men also and the more forward he is in Religion the more he abounds in all other parts of good conversation Iam. 1. ult Christ is present in his Ordinances 1. In Majesty Revel 4. 2 3. 2. In Beauty Revel 4. 6. David cals it the beauty of Gods house 3. In Communion Exod. 20. 24. 4. In waies of Bounty and Communication Gods people are transformed into his Image that place in Exodus proves this also Ordinances shall continue in the most flourishing times and most glorious estate of the Church Matth. 20. 18 19. I am with you not your persons but successours with you preaching and baptizing Ephes. 4. 9 10 11. The Ministry is to continue till all the Saints be perfected therefore till Christs second coming 1 Cor. 11. 27. You shew the Lords death till he come viz. to judgement therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement Some in these dayes cry down all Ordinances as things carnal and unbecoming a spiritual and raised estate they call them low administrations and our walking by them to be a walking by Moon light They say these had their time and may be of some use to some low sort of people but it is but an abasement for seraphical and spiritual men to use them The Papists deny the prohibition of the second Commandment they set up Image and Angel-worship these the precept of it it enjoyns instituted worship Christ and the Apostles made use of the Ordinances and pressed them upon the Churches See Mat. 5. 19. Acts 2. and 3. ch They urge Isa. 60. 19. which speaks not of the
immediate Parents be believers only in shew Answ. 1. The profession of the faith is sufficient 2. Children have right to Baptism by vertue of the first Covenant with Abraham in whom we have as true an interest as the Jews ever had Act. 8. 12 13 38. with 10. 47. Gal. 3. 29. Rom. 11. 17. So that the wickednesse of the immediate Parent doth not prejudice the right of the childe for then Hezekiah should not have been circumcised because he had a wicked father Master Lyfords Principles of Faith and good Conscience Chap. 49. Object The children of the faithful only are to be baptized because only those Infants are judged to be in the Covenant and only holy Answ. 1. We are not to regard the ungodlinesse of such as are their natural Parents of whom they were begotten but the godlinesse of the Church in which and of whom they were born for the Church is as it were their mother 2. We must consider not only their immediate Parents but their fore-fathers and ancestors which have led a godly life Rom. 11. 16. By the name of root in that Nation of the Jews he doth not understand the next Parents who peradventure were prophane and ungodly but those first Parents of that people viz. Abraham Isaac and Iacob to whom the promise was made and the Covenant confirmed They are to be baptized who in charity may be thought to be in the Covenant Such are all that professe them to be of the Christian faith and also their children Act. 10. 45. 1 Cor. 7. 14. D. Gouge his Catechism Parents being in the Church by the profession of Christian Religion their children are within the Covenant Ezek. 18. 20. So that the impiety of the Parents prejudiceth not the childe that is born in the Church 2. By Parents are to be understood not those alone of whom children are immediately begotten and born but their Progenitors and Ancestors also who feared God and lived in the Church though many generations before For God made not his Covenant with Abraham and his immediate seed only but with all his seed after them in their generations Gen. 17. 7. Lastly Be the next Parents whosoever they will be yet their children being born in the Church the Church is their mother and the faith and piety of the Church investeth such as are born in her unto the Covenant Down of the faith of Infants Either by Baptism men are admitted into the particular Church or the whole Church or no Church but not into the particular Congregation no man is baptized into the particular Congregation it is not the seal of the particular Covenant therefore it is into the whole or none If a Heathen be converted in a Congregation first he receives Baptism afterward is admitted a member of the particular Congregation M. Huds Vindicat. c. 5. See him c. 6. p. 134 142. A baptized person is baptized not to that particular Church onely but to all Churches and in every particular Church where he cometh he hath all the priviledges of a baptized person All circumcised persons had right thereby to eat the Passeover in any society Exod. 12. 4 48. Deut. 16. 1 2. In the place where God should choose to put his name there so all baptized persons have right to the Lords Supper in every Church where God hath set his name M. Ainsworth to M. Paget Sealing the promise by an initial Sacrament is not onely in reference to a particular Church either National or Congregational but principally in reference to the Catholick Church Churches Divine Warrant of Inf. Bapt. M. Ball in his Catechism hath this passage Baptism is a Sacrament of our ingraffing into Christ Communion with him and entrance into the Church for which he citeth Matth. 28. 19. Acts 8. 38. And afterwards explains himself It doth saith he solemnly signifie and seal their ingraffing into Christ and confirm that they are acknowledged members of the Church and entred into it And that we are thereby admitted members not of a particular Congregation but the Catholick Church appears because we are baptized into one body 1 Cor. 12. 13. See M. Huds ib. Quaest. 2. p. 239. See p. 238. Whether the children of Infidels viz. Jew◠Turks and Pagans may be baptized Baldwin a Luther an Cas. cons. l. 4. c. 8. cas 8 maintains it lawful to baptize the children of professed Infidels if jure belli or the like way they come to be under the power of Christians but he saith Si Infans valetudinis sit satis firmae utile est ut prius in principiis doctrinae Christianae instituatur quà m ad Baptismum afferatur Rivet on Gen. 17. allows the baptizing of the children of meer Pagans if they be in the power of Christians to dispose of them as their own in that Abrahams servants bought with money or born in his house were to be circumcised There is a large promise to Abraham stretching Covenant to his seed not only to the children of his own body and to his proselyte servants but also to all them that were born in his house or bought with money Gen. 17. 12 13. which happily may grant so much liberty to a Christian Sponsor that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own it may be baptized as his own Whether the children of Papists may be baptized Many hold that the children of Papists being either offered by them or in the tuition of others are not to be excluded from Baptisme since the Papists though grosly erroneous do professe the substance of Christian Religion Baptism celebrated in the Church of Rome is true Baptism because albeit the Papacy be not the true Church yet the true Church is in the Papacy God preserving the remnants of it in the middest of the bowels of Antichrist Attersol of the Sacrament lib. 2. cap. 3. See cap. 6. Vide Balduinum de Cas. Consc. lib. 4. cap. 8. Cas. 7. I dare not wholly take away the name of a Church from Rome I know that Antichrist shall sit in the Temple of God That Baptism cannot be administred out of the Church And when the entire form of Baptism is observed St Augustine is resolved Non haereticus sed haeretici manu Christus baptizat Therefore the Councel of Nice determined very gravely That there should be no rebaptization of such as were baptized by hereticks Doctor Hampton in his Sermon on 1 Iohn 2. 19. Although there be many devises of men sinfully annexed to Baptism in the Church of Rome and some wicked opinions erroneously held concerning it among them yet Baptism both was there Rom. 6. 34. 1. 7. as Gods Ordinance before these corruptions and errours and so hath been continued in that Church to this day and ought also still to be retained the corruptions only and the errors being renounced and rejected Iohnsons Christian Plea ch 3. p. 53. There is one Baptism as there was
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
there promised is happinesse It is a wonderful thing that all the particulars which the Canticles contain being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preached read and heard with holy affections and should be reverently mentioned The Jews in their Synagogues will not touch the Bible with unwashed hands they kiss it as often as they open and shut it they sit not on that seat where it is laid and if it fall on the ground they fast for a whole day The Turk writes upon the outside of his Alcorar Let no man touch this Book but he that is pure I would none might meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men do but think themselves 6. The Scripture is Perfect The perfection of the Scripture is considered two ways 1. In respect of the matter or the Books in which the holy doctrine was written all which as many as are useful to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the integrity of the Scripture 2. In respect of the form viz. Of the sense or meaning of these Canonical Books or of Divine truth comprehended in them which Books contain most fully and perfectly the whole truâ—h necessary and sufficient for the salvation of the Elect and therefore the Scriptures are to be esteemed a sole adequate total and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it self and that in a threefold consideration 1. Of the principle for every principle whether of a thing or of knowledge ought to be perfect since demonstration and true conclusions are not deduced from that which is imperfect therefore it is necessary that the holy Scripture being the first onely immediate principle of all true doctrine should be most perfect 2. Of the subject for it hath all Essential parts matter and form and integral Law and Gospel and is wholly perfect Both 1. Absolutely because for the substance it either expresly or Analogically contains the doctrine concerning faith and manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of faith or precepts of life are to be found in the holy Scâ—ipture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essential this quantitative For all the Books are sufficient with an essential perfection although integrally they have not a sufficiency of the whole but onely their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim. 3. 16 17. Rom. 15. 4. Iohn 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we do not understand by Traditions generally a Doctrine delivered in Word and Writing but specially all Doctrine not written by Prophets or Apostles whether Dogmatical Historical or Ceremonial for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture do not binde the Conscience 2. Historical the Sayings and Deeds of Christ and the Apostles are perfectly contained in the Scriptures as many as suffice us for our salvation Iohn 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials Substantials and Fundamentals generally contained in the word of God the accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimitted That is an incommunicable property of God every thing which is from another as the efficient cause is thereby limitted both for the nature and qualities thereof Secondly we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set down in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted Iohn 20. 30 31. and 21. 25. but we mean onely a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have been are or shall be necessary for the salvation of the Church Thirdly The several Books of Scripture are indeed perfect for their own particular ends purposes and uses for which they were intended of the Lord but yet not any one Book is sufficient to the common end the whole Scripture is compleat in all the parts thereof one speaking of that which another doth wholly pass over in silence one clearly delivering what was intricâ—te in another Paul speaks much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church were so sufficient for the Church in that age that it needed not Tradition neither was it lawful for any humane wight to adde thereto or take therefrom but when God did reveal more unto it the former onely was not then sufficient without the latter Fifthly The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation both in respect of faith and good works and most of these it delivereth to us expresly and in so many words and the rest by good and necessary consequence The Baptism of Infants and the consubstantiality of the Father and of the Son are not in those words expressed in Scripture yet is the truth of both clearly taught in Scripture and by evident proof may thence be deduced That Article of Christs descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts. 2 27. Some Papists hold That we must not use the principles of Reason or Consequences in Divinity and require that what we prove be exprest in so many words in scripture These are opposed by Vedelius in
315 Distinguished l. 4. p. 316 Four things in sin ibid. A raigning sin what and how known l. 4. p. 317 The evil of sin l. 4 318. to 320 The degrees of sin l. 4. 321 322 Sins of omission worse then sins of commission in some respects l. 4. p. 323 What sins make us like the devil â— 3. p. 287 Sins against the Gospel greater then against the Law l. 4. p. 323 324 All sins are mortal l. 4. p. 324 to 327 God not the cause of sin l. 4. p. 326. to 329 How we communicate with other mens sins l. 4 p. 328 329 The punishments of sin l. 4. p. 329. to 331 National sins what l. 4. p. 331 Signs of a Christian in regard of sinne l. 4. p. â— 332 He may have great corruptions ibid. 333 Two Questions about sin resolved l. 4. p. 335 336 The Saints are carefull to preserve themselves from sin and especially their own iniquities l. 4. p. 336. to 339 The sinfulnesse of â—â—n should chiefly cause us to forbear it l. 4 p. 338 We must not only avoid but abhorre sin l. 4. p 338 339 We must take heed of little sins and secret sins l. 4. p. 339 How God punisheth the sins of parents in their children l. 9. p. 769 Sitting What Christs Sitting at the right hand of his Father means l. 5. p. 441 442 Of Sitting at the Sacrament of the Lords Supper l. 8. p. 735 Socinians Socinians reject all things in Religion which they cannot comprehend by reason l. 1. p. 9 Confuted l. 4. p. 330 Sorrow Christs Sorrow godly l. 5. p. 428 429 Sorrow in us what and its sanctification l. 7. p. 565 566 Spectrum unde l. 3. p. 285. m Spirit Spirit what l. 2. p. 136 138 God is a Spirit ibid. 137 Angels are Spirits l. 3. p. 270 Starres how distinguished l. 3. p. 260 Steal Steal What it is l. 9. p. 827 It is forbidden ibid. Stork Stork why so called l. 3 p. 263 Her love to her young ones and theirs likewise to her l. 3. p. 263 265 Subjects Subjects their duty l. 9. p. 832 833 Sufferings Christs great Sufferings l. 5. p. 425. to 438 Sâ—n the making of it a great work l. 3. p. 258 259 Superstition Superstitian whence and what a great sin l. 9. p. 784 Supper The divers names of the Lords Supper l. 8. p. 878 879 How described l. 8. p. 879 The ends of it l. 8. p. 688 It is to be taken in both kinds l. 8. p. 687 688 Scandalous persons are to be kept from it l. 8. p. 682 Yet one may receive with the wicked l. 8. p. 683 684 Whether Iudas received the Sacrament of the Lords Supper l 8. p. 684 685 At what time the Lords Supper was instituted and its elements l. 8. p. 685 686 The elements may not be changed l. 8. p. 689 690 The breaking of the bread in the Supper not an indifferent Ceremony l. 8. p. 690 69â— It is not material whether the bread be leavened or unleavened l. 8. p. 691 692 Whether it be necessary to mingle water with the eucharistical wine l 8. p. 692 693 694 The consecration of the elements l. 8. 694 695 The elements must not be adored l. 8. p. 696 697 The Sacrament is not to be carried up and down l. 8. p. 700 The necessity of the Lords Supper l. 8. p. 705 And why we must receive it l. 8. p. 706 Of preparation for it l. 8. p. 706. to 721 There must be due carriage at it l. 8. p. 731 732 And after l. 8. p. 722 How oft it ought to be received and the gesture at it l. 8. p. 732. to 736 Surety Surety what l. 5. p. 451 452 Christ is our Surety ibid. Sybils were counterfeit pieces l. 1. p. 15 Synods Synods what they are and their kindes l. 6. p. 469 470 What required to them who are to be called to them and whether General Councels may erâ—e l. 6. p. 470 471 Whether Councels or Synods be above the Pope l. 6. p. 472 Syriack Syriack it was spoken in our Saviours time l. 1. p. 42 The Syriack translation of the New Testament l. 1. p. 62 63 T Tale-hearing TAle-hearing Hearkning to Tale-hearers is â—â—in l. 4. p. 381 382 Targum why so called l. 1. p. 60 Tempter Tempter the devil so called and why l. 3. p. 282 His wayes of Tempting ibid. How to know his Temptations l. 3. p. 284 285 Christ was Tempted by him l. 5. p. 426 427 How the devil and world Tempt and how God preserves his people l. 8. p. 650 651 Theology what it is and its several kinds l. 1. p. 2 Thessalonica a chief City in Macedonia l. 1. p. 48 Thessalonians who do best on both ib. Testament The Scripture is distinguished into the Books of the Old and New Testament l. 1 p. 28 29 Why the Scripture is called a Testament l. 1. p. 29 The Books of the Old Testament for the most part were written in Hebrew l. 1. p. 29 And how divided ibid. Of the New in Greek l. 1. p. 41 And why ibid How divided l. 1. p. 40 to 44 Thanksgiving See Feasting Thought A Christian is to make conscience of his Thoughts l. 9. p. 850 The cure of evil Thoughts l. 9. p. 8â—0 Thunder what it is and its use l. 3. p. 243 244 Timothy who do best on both Books l. 1. p. 48 Titles Titles of Books not used heretofore l. 1. p. 30 31 Whence the Hebrews take the Titles of their Books l. 1. p. 31 Titus who best expounds him l. 1. p. 48 Torpedo hath a benumming quality l. 3. p. 262 Tostatus commended l. 1. p. 117 Traditions Traditions what they signifie l. 1. p. 92 93 Reasons against the Popish Traditions l. 1. p. 94. to 99 The several kinds of them l. 1. p. 95 96 Translate The Scriptures ought to be Translated into vulgar Tongues l. 1. p. 21 22 The several Translations of Scripture l. 1. p. 60 to 65 Transubstantiation refuted l. 8. p. 697 to 700 Trees Trees their nature and use l. 3. p. 256 to 259 The Tree of Life and Knowledge of good and evil in Paradise why so called l. 3. p. 294 Whether the Tree of Life was a Sacrament ib. Trinity Trinity the word hath sufficient ground in Scripture l. 2. p. 204 The mystery of the Trinity cannot be known by the light of nature l. 2. p. 204 Yet it is necessary to be known by them that will be saved l. 2. p. 205 A difference between Trinity and Triplicity ibid. The Doctrine of the Trinity explained and applied p. 204. to 216 True The word of God is True and certain l. 1. p. 82 God is True l. 2. p. 183 184 Truth what it is and the several kinds of it l. 2. p. 183 V VAin glory l. 4. p. 382 Vatablus commended l. 1. p. 116 Versions The several Versions of Scripture l. 1. p. 60 to 64 What authority they have l.
influence upon the act and function of Christian life Principia Theologia or Fundamentalia dogmata fundamenta salutis are not the same but differ formally though some of them may be materially coincident Mr Mede in a letter to Mr Hartlib As there are in points of saith fundamental Articles so there are in points of practice fundamentall Duties Master Raynolds on Hosoa 14. 2 3. The foundations of religion must 1. Be held with great certainty 1. Speculative foundations John 17. 3. We must hold one God in three Persons Christ the Mediator 2. Practical John 16. 8. We must be convinced of the sinne of nature the righteousnesse of Christ and the necessity of a holy life and suspect those opinions which advance nature depresse Christ decry good works 2. We must be earnest about the particular explication of these truths 1 Cor. 5. 6. Errour in matter of Justification is dangerous Corollaries n Haeresis est pertinax defensio erroris in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. Haereticus non est nisi qui inverbum fidei peccat Luther in Epist. Galat. c. 1. v. 8. Haereticum tota Ecclesia Christiana inde ab initio in hunc usque diem vocavit cum qui haeresiarcham aliquem sequâ—tus negat doctrinam aliquam fundamentalem ad salutem necessariam inter Christianos controversiam Vedel de Arcan Armin. lib. 1. cap. 1. Vide plura ibid. There are damnable heresies 2 Pet. 2. 1. and errours that are capital Not holding the head Col. 2. 19. and such as destroy the faith 2 Tim. 2. 18. o Vide Altingii loc com part 2. p. 262. et Zâ—nc misc de Magist. Non omnis error est baeresis sed illa tantum quae est contra fundamentum aâ—t in fundamento fidei pertinaciter defenditur Voet. Some errours do not touch the foundation others do concutere and others do evertere We hold the Lutherans to be true Churches agreeing with us in fundamental points of faith and likewise in being free from Idolatry for albeit they have Images in their Churches which we conceive to be a very dangerous thing yet they do not worship them and although they hold reall presence in the Sacrament yet they do not adore it Dr Twiss his doubting conscience resolved My Lord Faulkland in his Reply to him that answered him about the Romane Infallibilitd pag. 220. to 231. seems to hold the negative Bellar. Tom. 2. l. 3. c. 21. T. Aquin. part 2. Quaest. undecima Articulo tertio Vide Gerhardi loc commun de Magistratu p Part. 3. Philos. Sob Sect. 2. q. 6. Zanch. tom 2. Misc. in cap. de Magistratu Aretius hath written the history of Valentinus Gentilis put to death at Bern. There was a Statute against Lollardi in England and Hugonots in France Haereticus ego tibi tu miht See Statut. of Qu. Eliz. c. 1. Propriè Heretici vocantur qui ea pertinaciter rejictunt quae in sacris Scripturis docentur Daven de judice controv Haeresis est error pugnans cum â—undamento religionis Christianae isque pertinax Altingius Tom. 2. Problem Theol. part 2. Prob. 14. Heresie is an errour in the foundation of Christian Religion taught and defended with obstinacy Perk. on Gal. 5. 20. See more there q Lib. 3 of the Church ch 3. See D. Prideaux his Sermon on 1 Cor. 11. 19. Vide Grotium in Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligere praeferre est enim haeresis privâ—â—a aliqua opinio quam quis prae dogmate Christiano fide Catholica sibi amplectendam eligit eamque pertinaciter defendit Gerh. loc commun de ministerio Ecclesiastico c. 8 Ut quis sit propriò dictus haereticus requiritur 1. Ut sit personâ— in Ecclesiam visibilem per Baptismi Sacramentum recepta 1 Cor. 11. 9. Act. 20. 13. 2. Ut erret in fide sive errorem illum noviter introducat sive ab alio acceptum amplectatur quamvis illud haeresiarchae hoc vero haeretici proprium videri possit 3. ut error directè in ipsi fidei fundamentum impingat 4. Ut errori conjuncta sit malitia ac pertinacia per quam etiam aliquoties admonitus nihilominus obstinatè errorem suum defendat 5. Ut dissensiones scandala in Ecclesia excitet ejusque unitatem scindat Id. ibid. Haeresis consideratur vel in doctrina vel in persona haeresis doctrinae est quando id ipsum quod proponitur est contra sidem Catholicam Orthodoxam Haeresis autem personae quum quis haeresin doctrinae ita proponit ut asserat etiam convictus Cham. de Occ. Pontif. l. 6. Errours are practical or doctrinal onely fundamental or circa-fundamental or neither of the two r See Master Clarks Sermons on Matth. 8. 13. and Master Cranfords Haereseomachia on 2 Tim. 2. 17. s Arius in Alexandria una scintilla fuit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquin. t Ubi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singulorum sententiâ— surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem dâ— vita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem â— vita tollendos Erasm. Annotat. in Tit. 3. Vel sola modestia potuisset vitam redimere said Galvin of Servetuâ—â—n opusc Here the Spirit of God sets forth 1. The office of a Magistrate to bear the sword 2. The end which is double 1. The Minister of God for thy good in general 2. To execute wrath on him that doth evil God never committed to any that charge of the body onely and not proportionably the charge of the soul as to Masters Parents Heirs Judg 7. 10. u Magistrates in the Scripture in the Hebrew are called Masters of restraint Qui non vetat peccare cum potest jubet Sene. x M. Hildersam on Psal. 51. 7. Lect. 146. As all blasphemous hereticks Levit. 24. 16. so seducing hereticks are to be put to death The whole 13 Chapter of Deut. is spent about the seducing of false prophets Are not Moses moral Laws of perpetual equity and therefore to be observed in all ages Is blasphemy more tolerable in the New Testament Mr. Cotton on Rev. 16. third Vial. We are not obliged saith Beza to the judicial Laws as they were given by Moses to one people yet so farre we are bound to observe them as they comprehend that general equity which ought to prevail every where By the judicial Laws of the Jews the false prophets and Idolaters were to be put to death Deut. 13. 8 9. 17. 5 6. where there is a moral equity in the precept it is perpetual 1. That
that may be And thus God is dishonoured in heart Now he is dishonoured outwardly and that 1. In tongue 2. In action In word by all such kinde of speeches as are contrary to those four kinds wherein our words touch Good any way that were named in the affirmative part As first contrary to good and charitable wishes there are 1. Formal wishes as when men in a form say God bless you God save all much more when it is in falshood the tongue speaking peace when the heart wisheth mischief as David complains of his enemies that came to visit him and then wished him all welfare in tongue but were so contrary minded that after they wished he might never recover and so were bold to utter their malicious conceits when they came forth 2. Contrary to these good wishes are curses imprecations and execrations against ones self or others especially such as wherein the Devil hath his name honoured as the Devil take thee the Devil go with thee or though God be wished to be the authour of the evil as God confound thee or the like It is a token of an evil heart to be apt to curse they which love cursing shall have enough of it these bad wishes will fly back to the nest where they were hatched The Apostle delivers it as a token of an unregenerate man that the gall of aspes is under his lips and that his mouth is full of cursing and bitterness it is a proof of a soul very much void of the fear of God when a man dareth to speak to God to become his hangman or executioner and a most horrible boldness when a man dare invocate the Devil for revenge S. Iames speaks of it as a wofull and grievous crime that a man should with the same mouth bless God and curse man who was made after the image of God yea not alone to curse men but to curse any creature wishing pox or plague upon it or murrain or the like is a fearful abusing of God from whom we dare ask such things unless we curse in Gods Name being armed by his authority and warrant for if God bid his servants curse they must curse I mean by pronouncing a curse yea by praying God according to his truth to fulfill his curses But of wicked and unwarrantable cursing we have an example in the proud Goliah who cursed David by his gods and of Shimei who cursed David with a horrible and bitter curse And these be against good wishes 2. Against respective mentioning of Gods Titles and Attributes there are two faults the one is a light and foolish speaking of them by way of wonderment or otherwise as O Lord God Good God when a man thinks no more of God nor his goodness then he thinks of the Devil or Pope so in other like occasions 2. There is a mentioning of Gods Titles by way of vilifying and abusing him as Who is God that I should let Israel go and What God can deliver out of my hands and a mentioning of him by way of blaspheming speaking evil of him in such fearful accusations as are not to be named as raging against his justice truth and wisdome and charging him with the contrary imperfections as some in their distemper have done a most hideous and fearful sin Contrary unto good conference of Gods Word and Works there are four faults 1. Vain jangling a discoursing of Gods Word or Works onely to shew wit and win applause or to dispute of them onely to try masteries and get victory especially if a man choose out nice points or genealogies and idle needless questions If a man do jangle and wrangle about the most useful points it is a great fault but if he fill the world with controversies about trifles this is a greater abuse and more dangerous because these matters will most easily breed doubt upon doubt 2. When men make jests of Gods Word alleadging any place of Scripture in merriment to procure laughter or make a mock of any of Gods special Works as the people did of the Apostles speaking in strange tongues as if it had been nothing but the vent of new wine overabundantly swallowed 3. When men misapply Gods Word and Works as by mis-alleadging them to countenance sin and maintain wickednesse or contrarily putting off Gods testimonies and mis-interpreting Scripture as that wicked Syricius would have no Ministers marry because those that were in the flesh could not please God and as the Popish Cardinal would have the Pope take upon him to punish because it was said to Peter Slay and eat and such like But especially the making spels of verses of Scripture by the words written spoken or hanged upon ones neck to cure agues or the like and so by misapplying Gods works to any wicked conclusion as if he did not hate sin because he is patient in not punishing of it Any wrongful wresting of the Scriptures or any of Gods works is a shameful abusing it to Gods dishonour Cavilling and despitefull objecting against Gods Word as if it were false and repugnant to it self or a meer invention of men and against his works as if they were not righteous and just picking a quarrel with God in either of these two is an high dishonouring of him and very displeasing to his Majesty And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works Now some other things are contrary to the confessing of the true Religion and these are 1. Denying and disavowing the same principally if it be against the light of a mans own conscience and after some professing and maintaining of it before for Christ saith that if any man deny him before men him will he also deny before his heavenly Father So Peter denied that he knew Christ but we know how dear it cost him afterwards 2. There is opposing the truth of God setting ones self by shifts and devices to impute falshood unto it and to pull down the pillars of it as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul and did dispute against those things which he spake labouring to make it appear that all he spake was but a meer lie and falshood which is therefore a very wicked thing because it tends to make others also hang back from believing the truth and most wicked when it is done contrary to a mans own knowledge or conscience and so that he himself knows it is truth which he opposeth but most of all abominable when it is as it was in the forenamed Iews joyned with actual persecuting of them which do stand for the truth and labour to uphold the same Lastly when men strive to maintain falshood or false Religion and false Faith indeavouring by coloured and cloaked reasons to get unto it the colour of truth which is heresie when it is joyned with obstinacy and then a most damnable thing when a man is condemned of his own
conscience and yet will persist in the maintaining of his lying imaginations not suffering his mouth to be stopped though his own heart sees and knows that he is answered and that it is but a lie which he stands for with so much earnestnesse And these be the most hainous disorders of the speech whereby God is dishonoured Now follows to speak of actual dishonours and these are twofold 1. Generall Then speciall Generally to live a scandalous and offensive life in the profession of true Religion to make a shew of fearing yea to fear God in truth and yet so little to regard the Name and Honour of God as to give occasion to those which desire matter of obloquy and reproach which is charged upon the wicked Iews that by their means the Name of God was evil spoken of among the Gentiles Their lewd and ungodly and unrighteous life made that truth and sound Religion which they did professe to become a by-word and to be contumeliously spoken of by all those which knew them and so the wickedness of David in that foul sin of his opened the mouths of the enemies and gave them matter to speak evil of He that being of Gods House causeth it by his ungodly demeanour to have an ill name brought up upon it as if his Religion would no more sanctifie men then if they had it not he doth exceedingly dishonour God as a bad servant discrediteth his Masters house for it gives suspition of ill government when the people are of a disordered conversation Yea and those which do hinder others also from imbracing the true Religion and cause them which are godly to receive some blemish and aspersion as if they were equally wicked though they be more wary and crafty to keep it in And that is in general Now in special it is done two waies 1. By persecuting any for righteousnesse sake seeking to hurt them in body goods or name because of their good life because of their refusing to joyne in sinful actions or the like as the Pharisees did persecute the Apostles and as Paul was persecuted by the Iews himself having first been a persecutor and as Herod took and slew Iames and would have slain Peter also here Gods Name his Truth is with great violence as it were defaced and made hateful amongst men and therefore this of all sins is counted most grievous and likely doth bring with it a severe and speedy judgement This is to fight against God with drawn sword as it were to come into the field with weapon in hand against him 2. Sin is committed to the dishonour of God when his natural benefits and Ordinances are abused and this is done four waies 1. When a man enjoyes them with a doubting conscience or against his conscience then and in that manner doing or using them upon the example of others or the like when he in his own heart though erring through mis-information of judgement doth suppose them to be unlawful to offend against the conscience is to set light by God I mean when the conscience seems supported by some place of Scripture that it cannot well answer otherwise if an idle scruple be objected through Satans temptation without any ground from Gods word or when a man perceives it sufficiently answered and cleared then it must not be taken as the voice of conscience but as the voice of Satan by his crafty temptations troubling and molesting conscience and then a man is not to heed it but to break through it so to winne his own liberty and dash those needlesse fears out of countenance But when a man grounding himself upon any place of Scripture doth esteem any thing unlawful because he thinks so and cannot see the matter yet in his judgement cleared from that appearance but thinks still that the Scripture condemneth it then to do it is to sinne against God and so the Apostle Paul saith I am perswaded that nothing meaning no indifferent thing either in regard of Levitical Ordinance as Hoggs-flesh and bloud or of Idolatrous abuse as meat offered to Idols is unclean but to him saith he that esteems any thing sinfull to him it is unclean And it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin because he goes against his conscience in not doing it he shall sin because he may by some other bond be bound unto it it being a duty commanded which he takes to be a sin forbidden And so much for offending through an ill informed conscience Secondly The creatures of God are abused prophanely when a man rusheth upon them with brutish boldnesse not caring to crave license from the God of heaven nor regarding to give him thanks for them having taken the benefit and comfort thereof If a man eat and drink sport himself use marriage or the like and do not intreat of God a liberty to use these things and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto God this is as it were a challenging of a kinde of property and interest in these things as if they were our own this is a denying of Gods Soveraignty and peculiar right over them an intruding and incroaching upon them and no better then a stealing of them from the Lord. Beasts which have no manner of reason to discern of their Creator which never conceived of a supream and infinite Ruler of all things they do thus fall upon all they meet and take it at all adventures And thieves deal so with men all is their own they lay hands on whether they have the good will of the owner yea or no and he that so doth playes the thief and the beast with God not acknowledging his title and preheminence in and over all things Thirdly These creatures of God are abused superstitiously and that two wayes 1. By placing Religion in them doing them as things which will of themselves specially please and honour God and profit our souls or abstaining from them as from things which will defile our souls and offend God as those in the Colossians which laded themselves with observations Touch not Taste not And so those which after the abrogating of the Ceremonial Law would not eat the meats formerly forbidden If a man do abstain from a thing for some civil respect or end or do a thing for the like knowing also that it pleaseth God it is all one which way so ever he do it in regard of the thing it self he offends not but if it be out of a conscience to God-ward to eat or not to eat placing Religion in using or abstaining from any of these common things meat drink apparell or the like then is he very fond foolish and superstitious 2. By applying them to certain supernatural effects and purposes to which God hath no way fitted nor assigned them as to divine of things to come to finde out hidden secrets and here