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
tempt us by method beginning with questionable actions thence proceeding to sins of infirmity and so to wilfull transgressions and at last to obstinacy and final impenitency 5. To bring us from one extream to another 6. To perswade that his suggestions are the motions of Gods Spirit 7. To make advantage of time by alluring every age to the peculiar vices thereof as children to idlenesse and vanity youth to lust perfect age to violent and audacious attempts old age to covetousnesse and every one to the sins of the time The devil is called the Tempter because of his trade and way He takes advantages tempted Eve when she was alone our Saviour in the wildernesse and being hungry He hath variety of temptations if one will not take another shall if not presumption then dispair and strives to prevail by his importunity He assaults the Saints ardentius the wicked liberius The devil is very powerfull Eph. 6. 12. the devils are called Principalities and powers Alexander of Hales saith they have as great power as the good Angels wicked men may be stronger then the Saints Peccatum non tollit naturam say the Schoolmen Yet the Schoolmen generally say that the lowest order of good Angels is stronger then the highest order of the evil Angels And Aquinas part 1. Qu. 109. Artic. 4. saith Boni Angeli habent praelationem super malos He is said Ephes. 2. 2. to be the god of the world which rules in the children of disobedience He is called the strong one Matth. 12. 29. He hath a strong power over every one by nature Iohn 12. 31. the Lord represented this spiritual bondage by the Egytian and Babylonish bondage But here is our comfort Christ is stronger then he He hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devil is chained up as it were he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the souls of men out of their place and unite them to the body again he cannot turn the will of man as he pleaseth nor do that which is properly a miracle The works of the Devil are called wonders* 2 Thess. 2. 9. In respect of the work it self they are for the most part feigned though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devil can 1. Hurry bodies up and down in the Air Matth. 4. 5. Luke 8. 29 33. 2. Raise tempests Iob 1. 16 19. 3. Bring diseases both of body and minde Luke 13. 16. 9. 31. 4. Overthrow houses and buildings Iob 1. 18. 5. Break chains and bars Mark 5. 4. They are used as instruments by God to punish the wicked and exercise the godly as we may reade in that story where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2 Cor. 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him go and he goeth leave off and he leaveth That is a difficult place 2 Cor. 12. 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed Least I should be exalted above measure there was given to me a thorn in the flesh the messenger of Satan so we reade it it may be rendred with Beza the Angel of Satan to buffet me Some interpret this of a bodily disease others of the concupiscence of the flesh others think he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some Questions concerning the Devils Quest. 1. Whether the Devils have all their punishment already No What are thou come to torment us before our time and they are reserved in chains They have the beginning of eternal wrath although the aggravation and increase of it shall be hereafter as mens souls damned are full of Gods anger yet shall have greater torment at least extensively when soul and body are united at the day of Judgement and while they are in the Air and go up and down tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be received into favour again although Origen held otherwise Quest. 2. How can they be punished with fire Seeing the fire is corporeal how can it work upon immaterial substances Some therefore to answer this do deny that there is material fire in hell only the torments thereof are set forth by what is most terrible and the Worm is metaphorical others say by Gods power it is elevated Mark 9 44 46 48. The same thing is three times repeated The never dying worm is the Spirit of God by the co-active power of the Law holding a mans sins before his eyes and filling him with self-convictions and so with perfect fear and despair for ever The unquenchable fire is the wrath of God immediatly upon the whole soul especially the Conscience The Scripture often sets forth the wrath of God and the effects and impressions of it by fire Deut. 4. 24. 3. 24. Quest. 3. Whether the Devils shall torment the wicked after the day of Judgement This is handled by the Schoolmen I see no reason saith Voetius why the affirmative may not be admitted although it is not to be made an Article of Faith The Scripture saith to be tormented with not by the Devil and his Angels Gerhard in his Common-places de Inferno propounding this Question An Daemones futuri sint damnatorum tortores thus resolves it the Devils before judgement and in this life torment men but after judgement they themselves shall be tormented in the bottomlesse pit therefore they shall be companions in torment not executioners of it The object of this wrath in hell is the soul and the punishment upon it must be its destruction 2 Thess. 1. 9. The Devils cannot fill all the corners of the soul with wrath God only can correct and destroy the Spirit The wrath of God shall be the great and immediate executioner of the ungodly hereafter 1 Cor. 15. 28. He shall dispense himself immediatly in Heaven and hell The Schoolmen dispute Whether the Devils that have been incentores in culpa shall not be tortores in poena The ministry of the evil Angels shall last no longer then that of the good Angels that shall be laid down at the Day of Judgement Vide Calv. in 1 Cor. 15. 24. Quest. 4. What is the meaning of those Stories Possessed with Devils More were possessed with them in the time of the Gospel then ever before or after See Matth. 4. 24. 8. 16 28. 9. 32. 12. 22. 15. 2. Luke 24. 33. Act. 8. 13. The reason is because as our
the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iâ—â— 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
deceitfull vanities And withall he doth not conceive of the worthlesnesse of these trifles who suffers his heart to be deceived with the same 2. Errour He is in a strong and palpable errour concerning them imagining them to be of more power and ability to profit him then in truth they be he overprizeth earthly things and imagineth riches to be a strong tower and castle of defence 3. He puts his trust in riches and dreams that he shall be so much the more happy by how much the more rich yea that he cannot be happy without riches 2. The effects of it 1. The evils of sin which slow from it generally it is the root of all evil it will make a Judge corrupt as 1 Sam. 8. 3. a Prophet deal falsly with the word of God as Ieremiah complains it will make a man to lie deceive and couzen in his dealing it will make a woman unchast More particularly 1. It choaketh the Word of God 2. It causeth that a man cannot serve God for it is impossible to serve God and mammon It causeth that he cannot desire heaven nor set his heart on the things that are above it sets a quarrel between God and man for the love of the world is enmity to God 3. The evils of punishment that ensue upon it Paul saith It pierceth a man through with many sorrows They fall into perdition and destruction they shall be damned Covetous men are ranked in Scripture with whoremongers drunkards How shall I know that my heart is Covetous 1. If a man be alwaies solicitous in caring about the things of the world our Saviour describes covetousnesse by carking and divisions of heart this is to minde earthly things 2. If joy and fear do depend upon the good successe of these outward things rejoyce when riches increase but are dejected otherwise 3. If a man be quick in these things and dull to any good thing 4. If the service of God be tedious to thee because thou wouldst fain be in the world When will the new moon be gone 5. If he be distracted in Gods service if their hearts run after their covetousnesse 6. If one esteem those that are rich for riches sake 7. Nigardise Prov. 11. 24. Eccles. 6. 7. Means to mortifie this sin 1. Be affected with your spiritual wants Psal. 102. 2. Let the heart be deeply sensible of the want of Christ and his sanctifying power in the heart these outward things are such great wants unto thee because spiritual wants are not apprehended Rom. 7. ult 2. Labour for spiritual delights and joy Psal. 4. 6 7. 3. Consider the shortnesse of thy own life Iames 4. 13 14. 4. These outward things cannot stand thee in stead at the day of judgement Riches cannot deliver a man from death much lesse from damnation 5. Remember that God requires the more of thee Salomon therefore saith he hath seen riches kept for the hurt of the owners As you increase your revenews so you increase your account you will have more to answer for at the day of judgement 6. Christs Kingdom is not of this world therefore he calleth upon his disciples to prepare for a Crosse. 7. Meditate upon the word of God prohibiting covetousnesse and turn the precepts thereof into confessions and prayers To apply the reproofs threatnings and commandments of the Word of God agrinst any sin is a common remedy against all sins and so also against this 8. Seriously consider of Gods gracious promises for matter of maintenance in this life that you may trust in God Psalm 34 10. and 84. 11. and 23. 1. Heb. 13. 5. Be as much for the world as thou wilt so thou observe three rules 1. Let it not have thy heart Austen speaks of some who utuntur Deo fruuntur mundo use God and injoy the world 2. Do not so eagerly follow it that it should hinder thee in holy duties 3. Let it not hinder thee from works of charity One compares a covetous man to a swine he is good for nothing till he be dead Cruelty Cruelty is a great sin Gen. 49. 6 7. 1 Sam. 22. 18 19. Psal. 124. Rom. 3. 15. The bloud-thirsty men shall not live out half their dayes Bloud defiles the Land Seven things are an abomination to God the hands which shed innocent bloud is one of them Halto Bishop of Mentz in a time of famine shut up a great number of poor people in a barn promising to give them some relief But when he had them fast he set the barn on fire and hearing then the most lamentable cries and screechings of the poor in the midst of the slames he scoffingly said Hear ye how the Mice cry in the burn But the Lord the just revenger of cruelty sent a whole army of Mice upon him which followed him into a Tower which he had built for his last refuge in the midst of the river Rhene never leaving him till they had quite devoured him The Romans were so accustomed by long use of warre to behold fightings and bloudshed that in time of peace also they would make themselves sports and pastimes therewith for they would compell poor captives and bondslaves either to kill one another by mutual blows or to enter combate with savage and cruel beasts to be torn in pieces by them In the punishment of certain offences among the Jews there was a number of stripes appointed which they might not passe Deut. 25. 23. So doth the Lord abhor cruelty under the cloak of justice and zeal against sinne This Law was so religiously observed amongst the Jews that they would alwayes give one stripe less unto the offender 1 Cor. 11. 24. The highest degree of cruelty consists in killing the bodies of men and taking away their lives for revenge lucre or ambition murder and cruelty cry in Gods ears The voice of thy brothers bloud crieth unto me Gen. 4 10. Reasons 1. It is most directly contrary to the love and charity which God would have to abound in every man love doth no evil to his neighbour 2. It is most contrary to the Law of nature which ought to rule in all mens lives to do as they would be done to we abhor smart pain grief hurt losse of limbs of life 3. This sinne is contrary to the sweetnesse of humane nature which God hath pleased to plant in it in the very frame of the body in regard of which it is justly termed inhumanity and savagenesse and to the graciousnesse and gentlenesse that is in God 4. It is a sinne against the Image of God as well as against his Authority for he hath pleased to imprint a kinde of resemblance of his own excellent nature upon man more a great deal then upon any other creature of this lower world A Fox is a cruel beast as well as a Lion for though he kill not men yet he kils Lambs and Pullen and if he were big and
of our hearts heartily loving all men even our enemies We must also pity and help the distressed shew kindnesse and meeknesse to all even those that hurt us not revenging our selves nor hurting or grieving any by evil deeds or speeches For our neighbours spiritual safety we must exhort comfort and admonish one another with all meeknesse and must pray one for another The seventh Commandment requires all care to preserve our own and our neighbours chastity To preserve our own chastity we must abhorre all impure desires behaviours speeches and deeds with all occasions provoking thereto and must use temperance and sobriety with fasting and praying at fit times and diligence in our calling We must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire words countenance and gesture The eighth Commandment requires a right carriage of our selves in regard of our own and our neighbours goods In respect of our own goods we must get them justly and keep them thriftily from evil and idle expences use them liberally for good purposes and not set our hearts upon them For our neighbours goods we must neither take nor keep any thing from any man whose own it is by force fraud or unequal bargains we must seek the profit of our neighbours as our own profit 2. We must do to them as we would have them do to us and not corrupt justice and equity by partiality and self-love The ninth Commandment requires all due care of maintaining our own and our neighbours good name and credit 1. Our own by lowlinesse and esteeming meanly of our selves accounting others better then our selves by being true sparing and holy in our speeches innocent and humble in our carriage slying ill company and all appearances of wickednesse and abounding in good works 2. Our neighbours by judging and speaking the best of them their words and deeds praising their vertues and defending their innocency The tenth Commandment requires that we be fully contented with our own condition and keep out all inclinations and motions after the things that pertain to others II. The Gospel The Law holds forth the holinesse and purity of God the Gospel holds forth the grace and favour of God Rom. 2. 4. There are two great ends of the Gospel and the Ministery of it 1. Union with Christ 2 Cor. 11. 2. 2. Reconciliation with God 2 Cor. 5. 20. The Angels sang when Christ was born on earth peace and good-will toward men The Gospel hath two parts as some say 1. All are cursed and damnable sinners This must be believed so firmly as that we assent to the particular comprehended under the general bringing it home to my self and saying to my self I am a cursed and damnable sinner 2. Jesus Christ is a perfect and all-sufficient Saviour he can and will save all penitent sinners and me also among the rest upon my turning to him He hath sealed this to me in Baptism which is the Baptism of repentance for remission of sins which doth assure me that upon repentance shall by the bloud of Christ attain full remission of all my sins this is â—â— believe the Gospel We have gone asiray like lost sheep but he hath laid upon him the iniquities of us all Rom. 3. 23 24. For all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Iesus Christ. The terms of the Gospel are three 1. To choose Christ as he is there offered Iohn 6. 40. 2. To receive the Gospel with readinesse Act. 17. 17. Mat. 13. 44. 3. That we should give up all for Christ and to him Rom. 12. 1. It requires three things especially of us 1. True Repentance for sins committed 2. True Faith in the Mediator which expiates sins 3. A sincere desire to obey God which hath pardoned us our sins Impenitency unbelief and disobedience then are sins against the Gospel Sins against the Gospel are greater then sins against the Law Heb. 2. 3. because committed against greater light and greater love the love of the Father in sending of Christ of Christ in coming of the Spirit in manifesting therefore the curses and punishment of the Gospel are grievous Mat. 3. 10. Mark 16. 16. He that loveth not the Lord Iesus let him be Anathema Maranatha Psal. 2. 12. Christ is the best friend and worst enemy His wrath is 1. The wrath of a Mediator and Deliverer who then shall speak a good word for you Psal. 50. 22. 2. He is able to execute his wrath he hath all power in his hand as well as all love in his heart Two sorts of sins ripen men for wrath 1. Sinning against Ordinances Ezek. 10. 2. Amos 8. 1. 2. Sinning against the Gospel Matth. 3. 10. Having laid down the rule viz. the Law and Gospel for the finding out the number of our sins I shall now shew the uses of them for finding out the measure of them First For the Law we must not be content to rip up our sins by the Law but aggravate them 1. By the greatnesse of the Commander the great God of all the world that gave the Law with thunder and lightening is offended He is glorious in his Essence Subsistence working sinne provokes the eyes of his glory Isa 3. 8. 2. By the latitude and extent of every Commandment Psal. 119. 96. it bindes the conscience and commands the heart forbids all sins at all times together with their causes occasions provocations signs 3. Consider the filthinesse and sinfulnesse of sinne it is called filthinesse it self and is worse then hell for that is of Gods ordaining Persons and things are termed evil from it evil Angels men times 4. Consider the price of the bloud of Christ and the greatnesse of his punishment sin was such a hainous and notorious thing that nothing else could satisfie God all the Angels in heaven could not expiate one sin 5. Aggravate sinne by the person sinning from the evil circumstances and unprofitable ends by the effects giving scandal 2 Sam. 12. 14. by the manner of committing it wilfully and with a high hand Secondly We should labour especially to mourn for Gospel-sins 1. Because the sins of the Gospel carry the greatest guilt 1. They are against the second Covenant the Heathens perish under the guilt and curse of the first Covenant the second Covenant was never offered to the Devils when they fell from God they had never a second offer of mercy 2. They are against the bloud of the Son of God Heb. 6. 6. 10. 29. To sinne against God in his Son is a greater sin then to sin against the Law the Law is subservient to Christ in the Gospel 2. No man lies under such fierce wrath 2 Cor. 2. 15 16. no condemnation is confirmed by an oath but theirs Heb. 3. 11 12. 3. That which should have been for your welfare becomes your snare Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is
of Isaac and the hope of Israel See Jer. 17. 17. Qui nil sperant nisi à Domino nil metuunt praeter Dominum Bâ—rn 5. To love God for himself and all things else for him Zach. 8. ult 6. To observe Gods departings and to be afflicted with nothing so much Numb 14. 9. Deut. 22. 30. The main of godliness is in making God your All therefore the lusts of our hearts are called ungodly lusts The more one can see and taste God in every thing the more he thrives in gruce See Psal. 104. 34. Hereby the soul sees the All-sufficiency of God to satisfie him Prov. 14. 14. This is the onely ground of the triumph of Faith I will make my boast in God See Hab. 3. 17 18. and is the beginning of eternal life Matth. 18. 14. The Centurists observe four kinds of confession in the New Testament 1. A confession of sinne to God alone 1 John 1. 9. 2. A confession coram Ecclesia before the Church when men acknowledge publickly their wicked and scandalous deeds and do professe their repenting and loathing of the same Act. 19. 18. 3. Confession one to another of particular private injuries and offences Jam. 5. 16. 4. The confession or profession of the true faith 1 Joh. 4. 2. M. Gillesp. Aar Rod bloss l. 2. â— 2. Truths to be confessed are 1. Truths of faith 1 Pet. 3. 15. 2. Truths of fact Joshua 7. 14. The just occasions of confessing 1. Our faith are 1. When the true faith is opposed Act. 24. 14. 2. When we are questioned about it by Magistrates Dan. 3. 3. When others go aside from the true faith Act. 17. 23. 4. When it tends to the edification of the Church and State where we live 1 Cor. 14. 4 5 12 19. 2. Matters of fact 1. When there are evidences that such a fact is committed as in Achans case 2. When others are in danger in respect of such a fact I have committed Judg. 17. 2 3. 3. When prejudice else may come to the Church or State where I live 4. When by due course of the Law one is found guilty and sentence pronounced against him in such a case he is bound to make confession so the penitent thief else he shall end his dayes in sin 5. For the case of a mans conscience when his sins are secret he may disclose them confession must be 1. Voluntary not forced 2. Prudently ordered Stephen the Protomartyr They transgresse this Commandment 1. Who swear commonly 2. Who swear to do things unlawful as 1 Sam. 28. 10. 14. 39 44. 3. Who swear falsly or fraudulently or what they minde not to perform Matth. 26. 72. 1 Sam. 19. 6. Ezek. 17. 16 18 19. 4. Who use to swear indirectly as meaning to swear by God name the creatures 5. Who swear by God and by Idols Gen. 31. 53. Ford. Those that swear by the name of God and likewise by the name of Saints offend this Commandment As when the form of their Oath is thus As help me God and all Saints for the Oath must be onely in the name of God B. Hooper of the Command Aquin. 2a 2ae Quaest. 89. Art 6. docet licere per ipsas quoque creaturas jurare ut per Sanctos per Angeios per sacra Dei Evangelia Quod alicubi etiam in Ecclesiis reformatis illa adbuc consuetudo retineatur ut cum quis jurat manu tangat Evangelia sacra atque etiam addat haec verba Ad haec sacra Dei Evangelia juro c. illud excusari utcunque potest Non enim propriè juratur per Evangelium sed est obtestatio qualis est illa Vivit Deus ut sit sensus Sicut verba Evangelii sacrorum Bibliorum verissima sunt sic etiam quod dico verum est Zanch. Tom. 4. l. 1. de Decal in Praecept 3. Iurare per creaturam absolutè ultimatè terminativè ita ut constituatur in aliqua creatura finis vis juramenti sine relatione ad Deum simpliciter illicitum est Secundò jurare per creaturas relativè quasi transitivè ita ut per B. Virginem alios anctos sanctorumve reliquias pertranseat per ipsos deferatur finaliter ad Deum hoc est superstitiosum Sanders de juram prom oblig prael 5. Judg. 21. 1. Nor sworn deceitfully Nihil aliud est perjurium quam mendacium juramento firmatum Ita ut omnino idem fit accedente juramento Perjurium quod est in nuda pollicitatione mendacium Sanderson de Iuramenti promissorii obligatione praelect 2. Sect. 6. It was the ordinary Oath of the Romans Medius fidius as with us was By the Mass or By our Lady and so much used That Tertullian complaineth that the Christians through custome had made it so familiar that in ordinary speech they used Medius fidius and Mehercules not remembring nor yet understanding what they said Consuetudinis vitium est dicere mehercules dicere Medius fidius accedente ignorantiaÌ„ quorundam qui ignorant jusjurandum esse per Herculem Tertul. de Idolat Students will not swear in English yet in Latine they make no bones of it saying Mehercule medius fidius aedipol per Deos immortales Mr. Perkins in his Government of the tongue Gods me is swearing by a figure s'lid is an Oath by way of abbreviation and As I am a Gentleman is little better Capel of Tentat part 3. c. 5. There are 1. Ridiculous Oaths as By Lakin 2. Pharisaical by Creatures as Light Fire 3. Popish by Saints as Mary Iohn Idols as Masse Rood Amos 8. 14. 4. Heathenish by the gods of the Gentiles 1 King 19. 2. Mehercule Medius fidius c. 5. Blasphemous as by all the parts and members of Christ. B. Down Abstract 3. prec An Oath must not be vinculum iniquitatis Acts 23. 12. Where we have examples of using any thing to serious and weighty purposes and never to ludicrous and sportful there it is far safer for us so to use the same that we may be assured we follow Gods warrant for God by leaving divers such examples to us may seem to intend our direction in the use of that thing we have divers examples for using Lots in weighty matters none in sports 2. A Lot is a sacred thing the casting of a Lot a sacred action because in using it we do especially and immediately refer our selves unto Gods providence for the whole disposing of it is from him Here the old saying is true non est bonum ludere cum sanctis Dr. Taylor cals Cards and Dice the Devils books and bones See him on Temptat Dr. Ames cases of cons. l. 5. c. 45. Cartwright on Prov. 16. ult and Dr. Willet on Lev. 16. 12. p. 375 376 of unlawfulness of games going wholly by Lot Alearum ludvs id genus alij ob sortem aut fortunam in eis omninò dominantem ob turpe lucrum ob inâ—amiam nec non propter blasphemiarum
Scripture except it agree with his reason what is above reason cannot be comprehended by it Bernard in 192 of his Epistles speaks of one Petrus Abailardus which vented the Socinian Doctrine in his time Christianae fidei meritum vacuare nititur dum totum quod totum Deus est humana ratione arbitratur posse comprehendere Cum de Trinitate saith he loquitur sapit Arium cùm de â—ratia Pelagium cùm de persona Christi Nestorium He was a man of a fair carriage professing holinesse conversatioâ—es doctrina venenum But Abailar dus denies this in his Works lately published Tertullian called the Philosophers who followed reason Patriarcâ—as haerâ—tiâ—orum pessimum est illud principium recta ratio non potest statuere de â—ulâ—u divino There are these uses of reason 1. To prepare us that we should hearken to the Word 2. After we have believed it will help us to judge of things 3. To prevent fanatick opinions Mysteries of Religion are not repugnant to reason 4. That we may draw necessary consequences from truths revealed The Philosophers called the Christians by way of scorn Credentes Iulian derided the Christian belief because it had no other proof then Thus saith the Lord. There is an obedience of faith Rom. 1. 5. 6. Another Argument is taken from the experience of the truth of the Predictions and Prophecies thereof For seeing it is generally confessed that only the Divine Essence can certainly foresee things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things fore-told and do finde them fully and plainly accomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principal and clearest which are most obvious and evident are 1. The Conversion of the Gentiles to the God of Israel by means of Christ. For that was fore-told exceeding often and plainly In him shall the Gentiles trust and he shall be a light to the Gentiles Iacob lying on his death-bed said The obedience of the Gentiles shall be to him And David All the ends of the earth shall see the salvation of God and Isaiah In him shall the Gentiles trust and Malachy My name shall be great to the ends of the earth See Isa. 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and imbracing the God of the Jews and the Scriptures of the Jews by means of Christ whom they see and acknowledge to be the Messias fore-told to the Jews Again it was fore-told that Christ should be a stone of offence to the Jews that they should reject him and so be rejected by God from being a people Do we not see that to be performed The accomplishment of these two main Prophecies so long before delivered to the world by the Pen-men of holy Writ shews manifestly that they were moved by the holy Ghost That Promise Gen. 3. 15. was made 3948 years before it was fulfilled as Scaliger computes it It was fore-told of Christ that they should cast lots about his Garments and that his bones should not be broken Look upon this in the inferiour causes the souldiers that brake the other mens bones and it seems to be a very hap and chance yet there was a special ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plain Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are above the reach of Angels most true and certain Satans end was confirmation in sin and Idolatry 7. The Commandments are 1. Most righteous and equal 2. Impartial they binde all men and all in men the affections thoughts and consciences and that perpetually The severest Law-givers never made Laws for the thoughts because they had no means to discover and controll them Cogitationis poenam nemo patitur We say commonly Thoughts are free therefore it is the Word of God which searcheth the heart Exod. 20. 17. True love to our selves is required and we are to love our neighbour as our selves The Laws of men do not binde the conscience at least primarily and immediately Conscientia immediatè Deo tantùm subjicitur He onely can command the conscience that knows it and can judge it Secondly The Threatnings are general 1. In respect of Persons 2. In respect of things Deut 28. 59 60. 3. The Promises are comprehensive blessings of all kinds Lov. 26. and strange Exod. 34. 24. of eternal life Mark 10. 29 30. 1 Pet. 1. 4. 8. Another reason may be taken from the Antiquity of the Scripture many wonder at the Pyramids of Aegypt being the most ancient structure in the world The Bible contains a continued History from age to age for the space of four thousand years before Christ even from the beginning No Writer of any humane Story can be proved to be more ancient then Ezra and Nehemiah who wrote about the year of the world 3500. Amongst the Grecians some say Homer is the most ancient Author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not near so ancient as those in which the Scripture was written Homer was after Moses six hundred and odde years saith Peter du Moulin That which the Aegyptians brag of their Antiquity is fabulous by their account they were six thousand years before the Creation unlesse they account a moneth for a year and then it maketh nothing against this Argument History is an usefull and delightfull kinde of Instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their Antiquity Rarity Variety Brevity Perspicuity Harmony and Verity Dr Gouge on Exodus 13. 13. That Song of Moses Exod. 15. was the first Song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were five hundred years after this time 9. The Power and Efficacy of the Scripture upon the souls of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertain and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with wonderfull rejoycing Psal. 119. 92. The holy Ghost by means of this word works powerfully in changing and reforming a man 1. It overmasters the
saying Thus saith the Lord. 2. By the general Testimony of all men by the universal and constant consent of all Nations in the world Rom. 2. 15. It is called a Law written in their hearts all publikely confess and profess their belief of God we never read nor heard any so barbarous and uncivil which acknowledged not a Deity There is no History which sheweth the manners of any people but sheweth also their Religion All Commonwealths had always something which they worshipped and called in their language God this principle is written by God himself in the Table of every mans soul. That which is written in the hearts of all men which with one mouth all acknowledge must needs be a truth seeing it is the voyce of reason it self Munster in his Cosmography and Orteliâ—s in his Theatrum Orbis have delivered unto us not onely a Cosmographical description of all Countreys but also a Tropographical description of their manners yet neither of them hath noted any Nation to be without all Religion f none to be profest in Atheism Idolatry it self as Calvin observes in his institutions is hujus conceptionis amplum documentum a sufficient Testimony of a Deity men will rather have false Gods then none and worship any thing then nothing Hinc quod homines naturaliter hanc propositionem tenent Deus est nata est omnis idololatria quae sine cognitione divinitatis non venisset in mundum Lutherus in cap. 4. ad Galat. See Isa. 44. 15 17. Porrum Caepe nefas violare ac frangere morsu O sanctas gentes quibus haec nascuntur in hortis Numina Iuvenal Satyr 15. Pythagoras Plato and all the Poets began their works with Gods name A Iove principium musae Socinus affirms that there are whole Countreys found at this day which have no sense or suspition of a Deity which is very false for God never suffered the Gentiles so to walk in their own ways as to leave himself without all witness among them Acts 14. 16 17. The very Canibals are found to believe the immortality of souls and highly to prize their Priests The Heathens lifted up their eyes hands to heaven in any distress that came upon them See 1 Iohn 6 Vide Lud. Viu de ver Fid. Christ. l. 2. c. 1. Voss. de orig Progres Idol l. 1. c. 2. Rom. 1. 19 21. Acts 7. 28 29. 3. By the particular Testimony of each mans conscience Gen. 42. 21 22. Conscience proclaims a Law in every heart and denounceth a punishment for the breach of Gods Law Conscience is a natural ability of discerning the condition and state of our Actions whether good or bad and that not alone in respect of men but of some other thing above men for when one hath done things unlawful though such as no man can accuse us of because no man doth know yet then he is accused and tormented then he hath something in him threatning arraigning accusing and terrifying a Deputy of God sitting within him and controlling him A man must therefore confess there is a higher power and Supreme Judge to whom that conscience of his is an Officer That which the conscience of every man beareth witness unto is sure a truth for that is a thousand witnesses The fears of an ill conscience the joy and security of a good conscience proves this that there is a God a revenger of sins and a rewarder of vertues Nero having killed his Mother Agrippina confessed that he was often troubled with her Ghost Caligula at the least thunder and lightning would cover his head and hide himself under his bed whence Statius saith Primus in orbe Deos fecit Timor on the contrary Paul and Silas could sing and Peter could sleep securely in prison David could triumphantly rejoyce in God in the greatest dangers 1 Sam. 30. 6. Austine calls peace of conscience The Souls Paradise and Solomonâ— continual Feast Prov. 15. 15. HIc murus aheneus â—sto Nil conscire sibi nulla pallescere culpa 2. Divers Reasons may be brought to prove that there is a God from the effects and the contrary 1. From his effects Ordinary Extraordinary 1. Ordinary Natural Civil 1. Natural 1. General The Creation and preservation of the world 1. Creation or making all things The world must needs be eternal or must be made by it self or by some thing which was before it self and therefore also was far better then it self but it could not make it self for what maketh worketh what worketh is but what is made is not till it be made Now nothing can be and not be at the same time for both the parts of a contradiction can never be true together neither could it be eternal for a thing compounded of parts must needs have those parts united together by some other thing beside it self and above it self and if they be compounded wisely artificially strongly and excellently by some wise strong and excellent worker it is inimagible how each of these parts being not reasonable should come together of themselves therefore sure there was some worker which did so handsomly dispose and order them and this worker must needs have a being before he could so work and therefore also before the conjunction of them and so things in such sort made by composition of parts could not be eternal for that neither hath nor can have any thing before it therefore it must needs be made by some thing which was capable of being from Eternity What is Eternal is of it self what is of it self is God the world is not God because the parts of it are corruptible therefore it is not eternal and what is finite in quantity cannot be infinite in continuance It could not be made by any creature in it for the part cannot possibly make the whole because it is of far less vertue then the whole and because it hath its being in and of the whole wherefore it must needs be made by some thing better then it self which is no part of it self and that is no other then God so the making of the world proves a God What created the world is and is better then the world and before the world and above all creatures in the world God created the world When we see the glorious frame of Heaven and Earth the excellency magnitude and multitude of natural things the beautiful order and harmony so great variety we cannot but conclude that there is a God who made and ordereth all these things 2. The Preservation and Continuance of the world in that order which we see maketh it manifest that there is a God which preserveth and ordereth it Heb. 1. 3. For either it must be preserved ruled and ordered by it self or by some more excellent thing then it not by it self for what could not make it self cannot of it self keep and uphold it self seeing no less power is required to its continuation then to its constitution for
103. 104. first and last We should love our souls Psal. 22. 26. David calleth his soul his darling it is the immediate work of God CHAP. IX Of GODS Providence TWo things are to be discussed about it 1. That there is a Providence whereby the world is governed 2. What it is 1. That there is a providence which governeth the world and that nothing is done in the world without the certain and determinate counsel of God is thus proved First Faith which leans and rests on testimonies of holy Writ Psal. 14. 2. 33. 13. the 104 Psalm wholly and Psal. 91. 8 9 10 11. Act. 17. 25 28. Eph. 1. 11. Heb. 1. 3. At the Feast of Tabernacles the Jews were wont to reade the Book of Ecclesiastes principally because it speaks so much of the Works of Gods Providence 2. Certain demonstrative reasons taken 1. From the causes viz. the Attributes and Nature of God 1. There is a God therefore providence because he is a most powerful and wiâ—e King Isa. 44. 6 7. Epicurus granted that there was a God yet he denied providence then which saith Lactantius what can be more repugnant Etenim si est Deus utique providens est ut Deus nec aliter ei potest divinitas attribui nisi praeterita teneat praesentia sciat futura prospiciat Lactant. de ira Dei 2. The omnipotent will of God whereby all things are done without which nothing can come to passe 3. His infinite wisdom whereby he can be present with all things which are done in his Kingdom Ephes. 1. 11. 4. His Justice in distributing rewards and punishments and goodnesse whereby he communicateth himself to the creatures 5. His fore-knowledge of all things unchangeably depending on the counsel and decree of God Prov. 15. 3. 6. He regards the ends of things therefore also the means to those ends 7. He is the first cause therefore on him depend the second causes There is a concurrence of the first cause with all the acts of the second causes Causa prima concurrit immediatè cum omni agente creato say the Schoolmen Dan. 3. 27. The Lord took not away actum primum the nature of fire but actum secundum suspended his own concurrence 2. From the Effects the Works of God Iob 12. 7. 1. The most wise order of things both natural and politick which could not be setled much lesse preserved by blinde nature chance or fortune Aristotle judiciously observes if any one should come out of darknesse into this light of the world which he never saw before nor heard of and should consider the courses of things he could not doubt that all these things were ordered by the care and counsel of a most wise and powerful Prince Secondly Natural notions or the law of Nature in the difference of honest and dishonest things Thirdly Peace or torment of Conscience from keeping or violating the Law Fourthly Punishments and rewards agreeable to mens deeds which prove there is some Judge of the world and revenger of sins whose severity we cannot shun Psal. 58. 11. Fifthly Heroick Motions Vertues and singular Gifts given by God to Princes Magistrates Inventers of Arts Artificers and others for the common benefit of mankinde Lastly By the same reasons it is proved that there is both a God and Providence 2. What Providence is It is an external and temporal action of God whereby he preserveth governeth and disposeth all and singular things which are and are done both the creatures and the faculties and actions of the creatures and directeth them both to the mediate ends and to the last end of all after a set and determinate manner according to the most free Decree and Counsel of his own will that himself in all things may be glorified 1. The matter or object of Gods providence is the whole world and whatsoever is in it for God eares for and governs all things Substances Accidents things great and little necessary and contingent good and evil Heb. 1. 3. Nehem. 9. 6. The care of God for the bruit beasts living creatures all Meteors is described Psal. 135. Iob. 37. 2. 38. Matth. 6. 26. Also concerning voluntary things and actions of men good and bad as Prov. 26. 1 9. Ier. 10. 23. Psal. 139. 1. Psal. 33. 15. Concerning things that are contingent Exod. 21. 13. Prov. 16. 33. Matth. 10. 29 30. The least and smallest things are by the God of Heaven ordered and disposed of according to his own pleasure and wisdome for very good purpose not so much as a Sparrow fals to the ground without Gods providence he saith The hairs of our head are all numbred Qui numeravit porcarum set as multò magis numerabit sanctorum capilles Tertul. He feeds the young Ravens and hears them when they cry Some say when the young Ravens are a little grown up and too numerous for to feed the Dam casts them off and that the Lord by his providence feeds them so cast off Therefore Cicero was out when he said Magna Dei curant parva negligunt and the Poet Non vacat exiguis rebus adesse Iovi Qui curat Angelos in Coelo curat vermiculos in coeno The Reasons of this are these First God is Infinite in all excellencies infinite in wisdom there may as much wisdome be seen in little as in great things all things in the world yea even all things which might have been as well as those that have fallen out are subject to his wisdom and power nothing so small but it is a fit subject of knowing and ordering Secondly There is a necessary connexion and mutual dependance between great and small things the one supporting and upholding the other so that it is not possible to conceive how any thing should be ordered by God if all things were not the little things being like the pins of a house which hold the building together or the hinges of a great gate upon which the whole is moved Thirdly The meanest creature works for an end which it understands not Amos 9. 3. a Serpent doth not bite without a command the Lion that slew the Prophet but medled not with his carcase Object These things are so small as it is an abasement to the Divine Majesty to intermeddle with them Answ. It is his highest commendation to be Infinite so that nothing can be hid from his knowledge the Lords manner of working in the smallest things is so wise and excellent as it serveth sufficiently to free him from all imputation of basenesse in regarding them No Philosopher would count it a base thing to be able to dispute accurately of the nature of a flea and to give a reason of its making and working why therefore shall it be an impeachment to Gods glory in a more perfect manner then we can conceive of both to know and guide them Object 1 Cor. 9. 9. Doth God take care for Oxen Answ. He doth not
Militant or Triumphant 2. The Church Political particular Churches gathered with their Officers as the seven Churches in Asia Christ is the head of both The original and fountain of all Government is God the Father Sonne and holy Ghost he hath a primitive and absolute Soveraignty over all men 1. As he gives them what being he will 2. As he appoints them what end he will 3. As he gives them what Law he will this is Regnum essentiale Thine is the Kingdom Secondly All the Persons of the Trinity have committed or delegated this power into the hands of Christ as he is Mediator both God and Man Mat. 12. 18 19. Dan. 7. 13 14. Four things qualified Christ for this He hath 1. A Spirit of wisdom and counsel Isa. 11. 2. 2. Of courage there to and Isa. 31. 4. 3. Of meeknesse and moderation 4. Is faithful Isa. 9. 6. Thirdly Christ delegates this power as he hath the government of the Church three wayes 1. To the Angels they are principalities and powers 2. To the Magistrates By him Kings reign 3. To Church-officers Ephes. 4. 11 12. These are to continue so long as his Mediatory Kingdom shall last It is fit that Christ and he alone should govern the Church First Because the Church is his own his own body and house Rom. 12. 5. 1 Cor. 12. 12. Ephes. 4. 16. Heb. 3. 6. It is his 1. By purchase He hath purchased to himself a peculiar people 2. By Covenant I entred into Covenant with thee and thou becamest mine 3. By Regeneration They are one Spirit Secondly The Church is his great Depositum and Praemium 1. The great pledge God hath committed to his trust Iohn 17. 2. 2. The great reward of all his services Eph. 1. 21 22. 3. There is none qualified for the Churches government but he This Soveraignty of Christ as Mediator is two-fold First In the spiritual Kingdom by which he rules in the hearts of all especially his Saints Luk. 17. 21. Rom. 14. 17. This consists in six things 1. He sets up a throne in the souls of his people that they look on him as a King Rev. 4. 3. 2. As a spiritual King he gives Laws to the soul Rom. 13. 5. 3. He will punish their enemies 1 Ioh. 3. 18. 4. He bestows both gifts and graces Rev. 4. 5. 5. He rules in their hearts and wayes Ioh. 16. 14. 6. He hath the key of heaven and hell Rev. 11. 17. Secondly He hath a Soveraignty committed to him as Mediator God-man iâ— the providential Kingdom Psal. 8. 4 5. compared with Heb. 2. 5. Ephes. 1. 21. Pro. 8. 15. 21 22. 2. All the great things in providence are ascribed to Christ Mediatour he brought the floud Gen. 6. 3. compared with 1 Pet. 3. 18 19. he destroyed Sodom and Gomorrah he gave the Law Heb. 26 27. 3. He shall accomplish all the Prophecies Rev. 19. 13. He shall judge the world Act. 17. 30 31. therefore he rules it else he could not proportion to men rewards and punishments if he did not imploy them 4. He shall give up his Kingdom to his Father 1 Cor. 15. 34. the Lord Jesus hath all this Soveraignty for the Saints sake that they might have interest in it Ioh. 17. 2. 3. 35. We should take heed of doating on an earthly Christ Kingdom Inheritance or Preferment by Christ the Apostles expected earthly preferment the Millenaries say Christ shall destroy all Monarchies and be Monarch alone and his Saints shall be great persons here The Jews deny Christs Kingly Office they say he shall be an earthly King and shall conquer all Nations and bring them into the Land of Canaan and there shall blesse them with abundance of all things The Papists speak of a carnal presence of Christ in the Sacrament The Pope hath invaded Christs Kingly Office by making laws which shall immediately binde the consciences of men He saith he is Christs Vicar and the Head of the Church They say there is a two-fold head of the Church 1. Imperial Principal Invisible so Christ. 2. Ministerial Secondary Visible so the Pope This is a meer contradiction To be head argueth preheminence to be ministerial argueth subjection and inferiority Most in the world oppose the Kingly Office of Christ his Laws Psal. 2. 4. See Phil. 2. 10. There are three Kingdoms contrary to the Kingdom of Christ that of sin Satan and Antichrist Christ is our Lord This name is often given to Christ Psal. 110. 1. Mat. 22. 44. Iohn 13. 13. Act. 2. 36. 1 Cor. 2. 8. 8 5 6. The Apostle takes delight still to mention this title The Lord Col. 1. 19. 1 Cor. 10 21. 11. 20. Iude v. 3. It is called The table of the Lord and the body and bread of the Lord because we are so ready to forget Christs authority therefore he is very often called Lord in the New Testament Rev. 1. 5. Phil. 2. 10. Christ is Lord 1. As God Ioh. 20. 28. 2. As man both in respect of the hypostatical Union and by the merit of his passion by which he hath gained a dominion to himself over men redeemed by him Luk. 2. 18. 3. From Gods Ordination Act. 2. 36. Phil. 2. 9 10 11. He is Lord by right 1. Of Creation Ioh. 1. 3. 2. Of Redemption 1 Cor. 6. 20. 1 Pet. 1. 18. 3. Preservation and Government Ephes. 5. 23. He is Lord two wayes 1. In general as over all creatures King of Nations Ier. 10. 7. 2. In special as head of his Church King of Saints Rev. 15. 3. The King is Lord over all the Subjects but in special manner over the Queen by a double right as King and Husband Ephes. 1. penult There are three priviledges of his Lordship 1. He is Lord alone he hath no co-partner Ephes. 4 5. 2. Is Lord over all creatures inwardly and outwardly the good to defend them the wicked to offend them 3. Is Lord for ever This Attribute when given to God the Father or Christ usually signifieth his Soveraignty and Dominion Thus saith the Lord God that is he that hath Soveraign power over you When this Title is given to Christ in the New Testament as a distinctin between God and the Lord 1 Cor. 8. 6. Ephes. 4. 5 6. Phil. 2. 11. it signifieth that Christ is he through whom all good from God is derived to us and through whom all our services are offered to God that he is our Mediator We should pray Let thy Kingdom come labour for a true personal reign of Christ that Christ and he only may be Lord of our souls we should be glad to have him raign in our Families publick Assemblies his Truths Ordinances and Government If we receive Christ into our hearts we must receive him onely and absolutely upon his own terms and in all his Offices and into every room of our hearts and that for ever We become the servants of God four wayes 1.
Pius Secundus when as before he preferred General Councels before the Pope now being Pope he did decree That no man should appeal from the high Bishop of Rome to any General Councel The Councel of Constance in which were Bishops Arch-bishops Cardinals did hold it necessary for the Pope to submit himself unto a Councel B. Mort. Appeal l. 4. c. 2. Sect. 8. The Councel also of Basil condemneth the advancing of a Pope above the Authority of a Councel for a pernicious heresie Veritas est Catholicae â—idei sacrum generale Concilium supra Papam alium quemvis potestatem habere Concil Basil. Conclus 1. Whether a combination of many Churches under the Government of Classes and Synods be to be approved of Or whether every Church hath an independent power So Spanheme in his Epistle to Buchanan propounds the Question so and saith That as there were particular Synagogues in all Cities so they did appeal to a higher Tribunal erected at Ierusalem Deut. 17. 8. 2 Chron. 19. 8 11. Psal. 1 22. 4 5. and that hereby the power and authority of particular Churches is not destroyed but other preserved and strengthned since every particular Church appears in a Synodical Assembly and there hath his suffrage neither doth the power of particular Churches more cease herein saith he then the power of Cities when there is a Parliament called and each City sending its delegates to it and from it proceed obligatory and decisive decrees Spanheme concludes Miror viris piis non displicere vel solum independentis Ecclesiae nomen quod à modestia Christiana mihi per quam alienum videtur A ground and patern of a Synod is laid down Act. 15. 16. which is acknowledged to be a Synod and warrant for it by M. Cotton of the Keys chap. 6. and is called an Occumenical Councel by Chamier in Postrat Tom. 2. lib. 10. cap. 8. Sect. 2 And Whitak controvers Quaest. 6. and generally by our Protestant Divines and is abundantly proved by the London Ministers in their Ius Divinum part 2. cap. 14. 15. We have one instance of excommunicating in the Church of Corinth and one here of a Synod why should not this be as sufficient as the other Yet some take away all Jurisdiction and judicial power from Synods Quod non est Ecclesia non potest exercere Iurisdictionem Ecclesiasticam saith Norton Respons ad Apol. c. 10. But that may be thus answered That which is not a Church may exercise ecclesiastical jurisdiction not formally but eminently as the Parliament contains in it eminently the jurisdiction of every inferiour Court. Besides that Proposition may be denied if by the Church the whole multitude of the faithful be understood for ecclesiastical jurisdiction is not in the whole multitude but in the Presbytery A non-communion he allows but what if another Church shall nothing regard that punishment of non-communion or non-communion that also However that punishment is no greater then what may be inflicted by any private person For every one may and also if there be just cause ought to deny his Communion to another 2 Thes. 3. 9 14. Of ANTICHRIST Antichrist may signifie either in stead of Christ or contrary to Christ. That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth both contrariâ—tatem vicem is sufficiently proved by many of our learned Writers so that Antichrist from the force of the word is such an one who in the place and name of Christ doth oppose Christ. It means any one that is an enemy to Christ either open and professed as the Jews Turks Infidels in which sense the word is not used in the Scripture or else covert professing themselves Christians and under the name and profession of Christ oppugning Christ and his truth B. Down of Antich l. 1. c. 1. He is called The man of sin That wicked man Merum scelus saith Beza from the force of the Hebrew phrase The son of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawlesse one one that will not be subject to the Law of God but doth what he list Dan. 11. 36. Iohn cals him the Whore for his most wicked life but especially for his false religion He makes himself equal with Christ. Stapleton cals Gregory the 13th Supremum interris numen He is especially described in three places viz. in 2 Thes. 2. in Revel 13. from vers 11. to the end and in Revel 17. He usurps Christs Offices 1. Prophetical dispensing with the Law of God they make the Pope an infallible teacher 2. Kingly he is the Head of the Church and can make Laws to binde the conscience 3. Priestly they take away Christs priestly Office by their merits satisfactions and especially that abominable Masse The constant opinion of the learned is this That of the revealing or manifest appearing of Antichrist there were two principal degrees The first about the year 607 when Boniface the third obtained the Supremacy over the Universal Church The second after the year 1000 when he claimed and usurped both swords that is a Soveraign and Universal Authority not only Ecclesiastical over the Clergy but also Temporal over Kings and Emperours Down of Antichrist lib. 2. cap. 3. It is a Question between us and the Papists An Petrus primatum Romae exercuerit Whether Peter exercised a primacy at Rome There is a primacy 1. Of order and degree 2. Of authority and jurisdiction the first with St Hierom. Protestants will easily ascribe unto St Peter but not the other B. Mort. Appeal l. 2. c. 17. Sect. 2. Those words Matth. 16. 18. Luke 22. 23. Iohn 21. 15. were not meant or intended to Peter alone but to the rest of the Disciples with him For the first place the Rock and Keys signifie the same thing but the Keys and all the power thereof was given to all alike to all the Apostles viz. remitting and retaining Mat. 18. 18. Iohn 20. 21. is given to them all what Matth. 18. was promised Cyprian Ierom Theophylact Anselm Augustine Cyril Hilary expound the Rock either of Christ himself or the faith and confession which Peter held That Luke 22. 23. was spoken to Peter in regard of the sinne whereunto he fell shortly after yet it containeth nothing which our Saviour meant not to the rest he prayed for them all that their faith should not fail John 17. 11 15 17 20. and their very Office of Apostleship bound them to strengthen their Brethren Matth. 28. 19. The third Text Iohn 21. 15. belongeth likewise to all the Apostles to feed is to preach the Gospel see Ephes. 4. 11. Sheep and Lambs are the people and not the Apostles properly Dr White Matth. 10. 2. If Peter were the first then he had the primacy For although the reason be not so plain in English because we have not so fit a word derived from our English First as primatus primacy from primus in Latine but he that is first hath
Papa praesit aliis Episcopis Whether the Pope be above all other Bishops The Title of Universal Bishop of the Church which Bellarmine calleth notable and proper to the Bishop of Rome St Gregory sometime Bishop of Rome did renounce in himself and detest in all others calling it a title of novelty errour impiety blasphemy pronouncing any one that shall presume to challenge it to be the fore-runner of Antichrist B. Mort. Appeal l. 1. c. 2. Sect. 29. The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of some one over all other Bishops of the Church but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church as 2 Cor. 11. 28. so the King of Spain is styled The most Catholick King or King of the Catholick Church not Universal King and Soveraign over all other Kings in the Church There is another Question An Papa possit conferre Bullas Indulgentias Whether the Pope can confer Buls and Indulgences Their own learned Authours plainly confesse That there is not found any one expresse testimony for proof hereof either in Scriptures or in the writings of ancient Fathers 2. That there was no use of Indulgences in the primitive Church but that afterwards the fear of Purgatory hatched Indulgences 3. That the first who extended Indulgences unto Purgatory was Pope Boniface the 8th more then a thousand years after Christ. Luther began his opposition unto Rome in reprehending their Article of Indulgences He would have set down at the first if the matter of Indulgences had been granted but God led him on to declare against the whole Doctrine of Popery The Indulgences whereof we reade in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life It is a Question An Papa possit leges condere quae obligent Conscientias Whether the Pope can make Laws to binde the Conscience Conscience is said to be bound when it is charged by him who hath Power and Authority over it to perform its duty to bear witnesse to all our actions unto God and according to the quality of them to accuse or excuse us Rom. 2. 15. God is the only binder of conscience Iam. 4. 12. he is greater then the Conscience Rom. 13. 5. affirms only that Conscience is bound but determines not that mans Laws binde it Bellarmine saith Mens Laws binde Non minus quam Lex divina We deny not rem but only differ from them in modo they binde not immediately but mediately not primarily but secondarily not in them and of their own power but in the force and vertue of divine Law They say If the Pope determine vice to be vertue they are bound to believe it yea Tolet saith a man should merit of God in so believing There be these Questions An Papa sit supra Reges Whether the Pope be above Kings An possit Reges excommunicare Whether he can excommunicate Kings He hath soveraign Dominion say they over all Princes in temporal cases indirectly But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture Rom. 13. 1. that Chrysostome Theodoret Theophylact and all the Greek Doctours and in the Latine Church Gregory and Bernard do from thence teach that every Apostle and Prophet and Priest was commanded to acknowledge a subjection unto Emperours The Pope Hadrian the 4th was not only angry with Frederick the Emperour but for a while denied him the Imperial Crown because he held his right stirrop when he should have held his left which errour he excused because he was unaccustomed to such services Bellarmine saith the Pope hath power in temporal things indirectly only but his book should have been burned for it Object Christ had a natural Dominion over all Kingdoms Therefore the Pope his Vicar hath also Answ. Tertullian cals the holy Ghost the Vicar of Christ upon earth See Iohn 14. There is another Question An Papae solius sit statuere de controversiis fidei Whether it belongs to the Pope alone to determine controversies of faith We deny not but a Judge and a Law might well stand together but we deny that there is any such Judge of Gods appointment Had he intended any such Judge he would have named him lest otherwise as now it is our Judge of controversies should be our greatest controversie Chillingworth part 1. cap. 2. Sect. 10. pag. 57. It is a Question An Papa possit remittere peccata Whether the Pope can pardon sins Trecelius affirmed That if a man had lien with our Lady the mother of Christ and had gotten her with childe yet the Popes pardon was able to set him free The Pharisee said true though he misapplied it Luk. 5. 21. Who can forgive sins but God alone There is another Question An Papa possit errare Whether the Pope may erre The Pope say they as a private person or Doctour may erre but not as the Vicar of Christ and the Successour of Peter in the Chair yea judging from the Chair he may erre in questions of fact but not in questions of faith nay he may erre in discussing questions of faith in respect of the premisses not in respect of the conclusions E Cathedra docens hoc est ex tripode oracula fundens nullo modo errare potest Summus Pontifex saith Bellarmine de Rom. Pont. lib. 4. cap. 3 cum totam Ecclesiam docet in his quae ad fidem pertinent nullo casu errare potest See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament saith Bellarmine de Pontifice l. 4 c. 3. had on his Brest-plate Doctrine and Truth according to the vulgar version therefore the high-Priest of the New Testament the Pope when he teacheth the whole Church in these things which belong to faith cannot erre in any case How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New let the learned judge Nescio cur non possit dici quòd Gregorius Papa cum homo fuerit non Deus potuerit errare Durand l. 4. distinct Quaest. 4. Of the Iesuites and Monks Of the Jesuites The Pope in divers Buls cals them Beloved sons in which title they much glory The Jesuites above all other Regulars make to the Pope a vow of present and absolute obedience to do whatsoever he shall command them to go whithersoever he shall send them to Turks Infidels Hereticks without excuse denial or delay They are to the Pope what the Janizaries are to the Turk and uphold him chiefly Their Order was erected in the year 1540. Hospin de orig Iesuit l. 1 c. 1. They are the frogs spoken of in the Revelation that croke in Kings Chambers to provoke them to warre As in ancient time there was no
some Humane Divine those which were established by God Humane those which were established by men Secondly By reason of the matter Divine Laws are divided into Moral Ceremonial and Judicial Deut. 4. 13 14. Mr Hudson in his Divine Right of Government l. 1. c. 2. if he were the Author thereof saith the Ceremonial and Judicial Laws of Moses are but Commentaries on that part of the first and second Table of the ten Commandments which relates to outward actions setting down more ample and particular rules of instruction whereby to order and regulate the outward actions of publick Societies in matters concerning worship and policy according as the Moral Law had done in brief and general terms for regulating the external actions of every private man in particular in relation to the same end The Law of God is that rule of life which he hath enjoyned to man his reasonable creature for the ordering of his actions to his own and the common good and the glory of the maker of all It is called the Moral Law because it setteth down all duties for manners of mankinde The ten Commandments are a perfect platform of obedience summarily delivering in ten words the whole substance of all that duty to which the sons of men stand bound in conscience before God if they be out of Christ to do it without fail or else to be damned if in Christ to strive with all their main to perform it perfectly The Law is the whole will of God and the whole duty of man It was written by God upon Tables of stone to shew the perpetuity and stability of it hereby also was signified the hardnesse of the Jews heart which could not easily receive that impression of the Law It was after delivered to Moses to be kept in the Ark of testimony as a figure of Christs accomplishing them for us The summe of the Moral Law is extant in the Decalogue as the tenth humber is most perfect and capacious so also the moral Law comprehended in ten words by the most wise God is most perfect Some say they were so many according to the number of our fingers the most familiar instrument of numbring Peter Martyr well resembled the Decalogue to the ten Predicaments because as there is nothing hath a being in nature but what may be reduced to one of those ten so neither is there any Christian Duty but what is comprehended in one of these There is a twofold division of the Decalogue laid down in Scripture First Into two Tables Secondly Into ten words or precepts Deut. 4. 13. Matth. 22. 37. First The Decalogue is divided into two Tables Exod. 32. 12. 34. 1 4. Deut. 5. 22. 10. 14. Eph. 6. 1 2. The first Table declareth our duty to God immediately the second declareth our duty to our neighbour for Gods sake The first Table prescribes offices of piety toward God the second offices of charity toward our neighbour Christ himself teacheth this Matth. 22. 37 38 39 40. Holinesse and righteousnesse are often joyned together Luke 1. 73 74. Eph. 4. 24. In the former Table are the four first Commandments in the later the six last It is confessed by all that there are ten Commandments and they divided into Tables But it is a Question between us and the Papists How many Precepts are to be assigned to each Table We assign four Precepts to the first Table six to the second they three to the first Table and seven to the second Vide Aquin. 1â— 2â— Quaest. 100. Art 4. See B. And. large exposit of the Command The Lutherans follow them they joyn together the Precept of not having other gods with that of not making graven Images they divide the last Commandment into two so that one forbids the lusting after another mans wife the other lusting after other things Of this opinion was Austin whom many others followed but especially the Papists almost all and those which some call Lutherans Vide Maresii Colleg. Theol. Both thought that conjunction to be fit that they might excuse their sacriledge by which they are wont to raze out of their books that Commandment of not making nor worshipping religious Images that so also the number of the ten Precepts may be manifest even that Appendix as they call it being also taken away Others would have four Commandments in the first Table six in the second therefore they say those two Commandments are different that of not having other gods and this of not making graven Images and that the forbidding of the lusting after both wife and house is but one Commandment which opinion our Churches commonly imbrace and confirm by reasons drawn out of Scripture and by the authority of many of the Ancients The first Reason is taken out of the collation of those places of Exod. 20. 17. Deut. 5. 21. where the Commandment of not lusting is repeated for when it is so uttered in the first place Thou shalt not covet thy neighbours house thou shâ—lt not covet thy neighbours wife nor his man-servant In the second the words are so inverted that the wife is put in the first place to whom the house field servant are added by which translation of the words about coveting anothers wife and house they rightly inferre the precepts were not distinct The second reason is derived from that that these things are different who is to be worshipped and how he is to be worshippâ—d therefore there is a double precept one concerning theâ—rue object of worship the other concerning the manner and reason how he ought or ought not to be worshipped therefore distinct kindes of Idolatry are forbidden one more grosse by which we erre in the object when the true God either is not worshipped or not alone worshipped the other when he is not worshipped in Spirit and truth or in that manner which he hath prescribed in his Law which make distinct prohibitions St Ierom and generally all the Ancients as well Jews as Christians before Augustine were of that opinion Vide Musc. los. commun in prael 1. Zanch. Decalog l. 1. c. 11. Thes. 4. Those which think otherwise here urge the word which is repeated Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife whence they infer that they are two distinct Precepts But the Law concerning concupiscence is one which forbids thoughts and desires contrary to sound contentment for the object of this Commandment is one and the clause is general in these words Nor any thing that is his If for the variety of things falling under desire we shall make divers precepts two will not suffice The Apostle Rom. 7. 7. citing the last Commandment cals it the Commandment not Commandments Augustine Quaest 71. in Exod. fancied a mystery that the number of three Commandments touching Godmight betoken the Trinity There is a great Question about the Moral Law which was first written in mans heart in the
Name What is meant by Gods Name l. 9. p. 789 What it is to take Gods Name in vain ibid. Navigation The art of Navigation a great work l. 3. p. 252 253 Useful l. 3. p. 254 Nazianzen commended l. 1. p. 114 Necessary The Scripture is Necessary l. 1. p. 84 85 God is a Necessary Essence l. 2. p. 157 Nehemiah Nehemiah why so called l. 1. p. 34 The best Expositors of it ibid. Night Night what l. 3 p. 241 Its usefulnesse l. 3. p. 242 Numbers Numbers why the fourth Book of Moses is so called l. 1. p. 32 The best Expositors of it ibid. O Oath OAth the nature and use of it l. 9. p. 790. to 793 The abuses of it l. 9. p. 800. to 804 Obadiah Obadiah when he prophesied l. 1. p. 39 Dt Rainolds expounds him well ibid Obedience Obedience what it is l. 7. p. 543 Its kindes ibid. Obey We should Obey God and why l. 2. p. 166. l. 7. p. 543 544 Obscure Many things in the Scripture Obscure and difficult l. 1. p. 101. to 103 And why l. 1. p. 102 The difference between Mare and Oceanus l. 3. p. 252 Omnipotent God is Omnipotent l. 2. p. 191. to 194 Omnipresent God is Omnipresent l. 2. p. 144 Christs body is not l. 1. p. 104 Omniscient God is Omniscient l. 2 p. 160. to 163 One God is wholly One l. 2. p. 157. to 160 Oppression l. 4. p. 368 Ordination Ordination of Ministerâ— l. 6. p. 457 458 Distinguished from election l. 6. p. 458 Origen Origen commended for his diligence l. 1. p. 113 114 Censured l. 1. p. 113 P PAlm-tree what l. 3 p. 257 Papists confuted l. 2. p. 177. l. 4. p. 311 321 358 Paradise Paradise where l. 3. p. 293 Whether destroyed by the floud ibid. Paraphrase The use of the Chaldee Paraphrases is very great l. 1. p. 61 Parents duties to their children l. 9 p. 825 826 827 Pastors Pastors their names they were of years before they entred into that function l. 6. p. 454 Their Office vindicated l. 6. p. 454. to 457 Patient God is Patient l. 2. p. 186 What Patience is in us ib. Paul a great Champion of grace l. 2. p. 177 Peace l. 7. p. 597 600 Pearls which best and why they are called uniones in Latine l. 3. p. 249 Perfect The Scripture is Perfect l. 1. p. 85. to 92 God is Perfect l. 2. p. 153 154 Person Person in the Trinity the word used in Scripture l. 2. p. 204 The word may well be used ibid. What a Person is l. 2. p. 207 Several things required to a Person l. 2. p. 207 The communion and distinction of the Persons in the Trinity l. 2. p. 213 214 Pelagius Pelagius mentions grace often but hides his meaning l. 2. p. 177 He saith grace is given for our merits l. 2. p. 175 Pelagians confuted l. 4. p. 316 Pentateuch Pentateuch why so called l. 1. p. 30 Contains a History from the beginning of the world to the death of Moses ibid. Who have written well on it l. 1. p. 31. See l. 1. p 21 People the duty of People to their Ministers l. 9 p. 831 832 Perjury l. 4. p. 368 Perseverance l. 4. p. 369 600 Peter Whether he exercised a primacy at Rome l. 6. p. 474 Peter who best expound both those Epistles l. 1 p. 51. Philemon who best interpret him l. 1. p. 48 Philippians who best interpret it ibid. Piscator commended l. 1. p. 115 116 Plain The Scripture is Plain in fundamentals l. 1. p. 99 100. to 105 Polygamy l. 4. p. 369 Poor Christ was Poor for our sakes l. 5. p. 425 427 Postils Postils what they are l. 1. p. 11. m. Censured l. 1. p. 117 Prayer Prayer must be to God alone not Saints l. 8. p. 614 615 And in Christs name ibid. Kindes of Prayer l. 8. p. 625 Mental and vocal Prayer l. 8. p. 631 632 Sodain and composed Prayer l. 8. p. 632 Set and prescribed Prayer ibid. What gesture we should use in Prayer l. 8. p. 635 The place and time of Prayer l. 8. p. 635 636 What we must do after ibid. The Lords Prayer opened l. 8. p. 637. to 655 Corollaries from the defects of our Prayers l. 8. p. 618 619 620 Motives and Means to Prayer l. 8. p. 62â— 621 The efficacy of Prayer l. 8. p. 621 622 The godly must pray and persevere in Prayer l. 8. p. 622 623 Objections against Prayer answered l. 8. p. 625 Who not to be prayed for l. 8. p. 628 Preaching Preaching what it is l. 6. p. 461 462 Whether private persons not in office may preach l. 6. p. 462 463 Ministers must preach often and denounce Gods judgements against sinners l. 6. p. 463 464 Predestination Predestination what l. 2. p. 218 How it differs from Election and Providence ib. The parts of it l. 3. p. 219 The errour of the Predestinati l. 3 p. 223 Prescience Gods Prescience or fore-knowledge l. 2. p. 164 Distinguished l. 3. p. 121 Pope Pope what the word signifies l. 6. p. 484 Whether the Pope of Rome be Antichrist l. 6. p. 474 475 Whether he be Christs Vicar above all other Bishops above Kings can make Laws to binde the conscience determine controversies of faith l. 6. p. 476 477 478 Whether he can pardon sins l. 6. p. 478 The Papists make the Pope a god in divers particulars l. 6. p. 483 Present God is every where Present l. 2. p. 144 145 146 147 Presumption what l. 7 p. 570 Pride Pride a great sinne l. 4. p. 370 371 372 Principle A double Principle in Divinity l. 1. p. 5 How Principles may be demonstrated l. 2. p. 123 Prophaneness what l. 9. p. 780 Prophets How the Prophetical Books are divided l. 1. p. 39 Why twelve Prophets are called the lesser ibid. Who expound the lesser Prophets ibid. Proverbs Proverbs by whom written their excellency l. 1. p. 36 The best Expositors of it ibid. Providence Providence whence l. 3. p. 295. m. That it is and what it is l. 3. p. 295 296 The object of it l. 3. p. 296 297 The kindes of it l. 3. p. 298. to 302 Psalms Psalms how called in Hebrew l. 1. p. 35 Often quoted in the New Testament ibid. Who the Author of them ibid. And how divided ibid. The best Expositors of it ibid. A choice Book ib. p. 36 The Turks swear solemnly by Davids Psalms l. 1 p. 36 Pure The Scripture is Pure l. 1. p. 85 Purgatory confuted l. 10. p. 866 867 R RAbbins some censured others commended l. 1. p. 112 Rain Rain a great work of God l. 3. p. 246 247 Rain-bow the cause of it l. 3. p. 247 It s several colours ib. Railing l. 4. p. 372 Reading Who are commanded to reade the Scripture l. 1. p. 21 The Scripture is to be read publickly and privately l. 1. p. 23 What Reading the Scripture is ibid. The Scripture read may be the instrument of
perjuriorum pericula honestae ac sanctae vitae adversantia atque obhorrendissimos eventus ob certa denique damna quae inde proveniunt tam civilibus quam canonicis legibus non solum apud Christicolas Anglic. verum etiam apud Ethnicos vetiâ—i undequaque inveniuntur Commentarius contra ludum Alearum A Fr. Angelo Roccha Episcopo Cohilonem aium quendam Lacedaem cum faderis feriendi causa missus esset legatus ad Regem Persarum Aulicos fortè invenisset ludentes alea statim re infecta rediisse domùm rogatum cur negloxisset ea facere quae publicè acceperat in mandatis respondisse Quod ignominiosum existimasset id fore Reipublicae si foedus percussisset cum aleatoribus Mocket Apol. Orat. A game or play may thus fitly be described viz. A contention betwixt two or more who shall do best in an exercise of wit or activity or both about some indifferent and trifling subject Every lawful means of getting is sanctifiable by prayer as being that which God alloweth and blesseth Playing for price is not sanctifiable by prayer so that we may pray to God to bless us in that means of getting Therefore playing for price is no lawful means of getting The Scripture saith plainly Thou shalt not cover any thing that is thy neighbours When conscience doubteth on the one part and is resolved on the other we must refuse the doubting part and take that wherein we are certain and sure As for example When one doubteth of the lawfulnesse of playing at Cards and Dice he is sure it is no sin not to play but whether he may lawfully play he doubteth in this case he is bound not to play Mr. Fenner of conscience There is natura naturans and natura naturata Mal. 2. ult Exod. 16. 29. It was but the breach of this one Commandment and yet God chargeth them with the breach of his Laws in general because he that is a wilful transgressour of this makes little conscience of any of the rest This Commandment concerning the keeping of the Sabbath day to sanctifie it is placed in the midst between the two Tables of purpose to shew that the keeping of the Sabbath is a singular help to all piety and righteousnesse Mr Bifield Hoc Praeceptum de Sabbatho apertè affirmativum est negativum This Commandment of the Sabbath is expresly affirmative and negative above all the rest Zanch. in Praec 4. Memento seu Recordare imâ— vero recordaâ—do recordare ut â—otat modus loquendi apud Mosen Id est omnino ac sollicitè recordare nec unquam obliviscere Fabricius The Lord saith only Remember in this Commandment for three reasons 1. Because though the Law was given from the beginning yet this fourth Commandment was better kept in memory and in practice then any of the rest and was but a little before repeated Exod. 16. 22. 23 25 26. 2. To shew what reckoning he maketh of the Sabbath as men giving their sons or servants divers things in charge say of some principal matter Remember this 3. To shew how apt we are to forget it Ford of the Coven between God and man Quia aequum non erat ut res tanti momenti niteretur auctoritate fide ac testimonio unius hominis idcirco Deus secundo apparuit Mosi omni populo in monte Sinai luculentam hujusce rei fidem facit praecipiendo illis cultum Sabbati ut constaret certa memoria mundum sex diebus à Deo creatum esse septimo die Deum quievisse ideo dicit Memor esto diei Sabbati Quast diceret Quando quotiescunque Saebbatum observatis memoriam creationis fideliter ac constanter colitâ—te Menasseh Ben-Israel Probl. de creat 6. Vide ibid. prob 8. Sabbatum non solum Quietem seu a laboribus cessationem quae pars Festi semper fingularis habita atque vocabuli ipsissima est significatio denotat verùm etiam diem seu annum septimum quoniam in â—â— quiescendum uti Lustrum Olympias quinquâ—â—nium Seld. de jur natural Gent. l. 3. c. 17. The Ancients do usually speak of the Lords day in distinction from the Sabbath because that denomination Dies Sabbati in Latine doth denote the Saturday but our Saviour cals it the Sabbath-day Matth. 24. 20. and it is called so three times in the fourth Commandment The word was used by the Ancients Russinus Origen Grogory Nazianzen To sanctifie a Sabbath is to call our selves not from our own sinfull wayes which we must do every day but from our honest and lawfull callings that giving our selves to godly and christian exercises of our faith we may be strengthned in the wayes of God and so in thought word and deed consecrate a glorious Sabbath unto the Lord. Therefore it is called the Sabbath of God Exod. 20. 10. Levit. 23. 3. He calleth it a holy convocation that is dedicated to holy meetings So Isa. 50. 13. Hereby is confuted their opinion that take it a Sabbath kept if they rest from their labours so in the mean time they labour in playes dancings vain songs as though the Lord had called us from our profitable labour commanded to displease him in these vanities Fenners Table of the princip of Relig. a Quod verbum non significat hoc loco praeceptum sed operandi permissionem libertatem non necessitatem alioqui nunquam liceret sex illis dicbus otiari aut ab operibus nostris abstinere Rivet Shalt is as much as mayest a word rather of permission then command M. White on Command 4. When the Commandment saith Six dayes thou shalt labour the meaning is six dayes thou maist labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English translation Exod. 31. 15. Six dayes may work be done And in the Hebrew the same word standeth for both senses M. Thorn Serv. of God at rel Ass. c. 8. b Seventh here is taken indefinitely not particularly that is for seventh in proportion one day in seven not for seven in order the last in seven If the proportion of time be all that God respects in the six days of labor then the proportion of time must needs be all which God can intend in the seventh day which he sets apart for a day of rest M. White ubi supra This Commandment doth not directly require the seventh day from the Creation but the 7th day in general Cartw. Catech. Omnia illa opera prohibentur quae propriè vocantur nostra quamvis non siâ—t strictè loquendo servilia aut mechanica Illa autem sunt opera nostra quae pertinent ad hujus vitae usus id est in rebus naturalibus civilibus versantur propriè ad lucrum commodum nostrum spectant Ames Med. Theol. l. 2. c. 15. He names son and daughter first because parents through natural affection are ready to wink at