wrong and act of injustice against them so the first and foundation of all the rest of the Commandments should be a most injurious and unlawful Command and therefore we must either conceive of him which gave that Commandment as a most envious vain-glorious arrogant and self-seeking God that could not endure that other gods perhaps his equals should enjoy their due glory and homage which were most absurd and blasphemous or else we must needs confess that which is the truth That he forbad us to make any other because there is no other and he would not have us mis-place our devotion and service by tendring it to that which is not god If there be many gods then either they must all be Subordinate one being Superiour or else Coordinate each being equal to other If one be inferiour to another that which is at the Command of another or exceeded by another is not God if coordinate and equall then one of them may crosse another or many may hinder one and what can be hindered in its working is not God If there be more gods they cannot be Eternal for an Eternal being admits not of multiplicity for that is Eternal which is simply first and that which is simply first hath nothing of as long a continuance as it self God united heaven and earth and made them one world the Sea and the Land and made them one Globe soul and body and made them one man Jews and Gentiles and made them one Church Adam and Eve and made them one flesh nay God and man and made them one Christ. CHAP. VII Of Gods Understanding that he is Omniscient and of his Will THe next Attribute in God is his Understanding which is the Divine Essence Understanding and knowing all things alwayes and by one act It is called also Science Knowledge and Omniscience God knows all things because first he knew himself directly in himself by himself and primarily as a most perfect object which knowledge in God is of Absolute Necessity for he could not exist without the knowledge of himself and infinite apprehending an infinite object Psal. 147. 5. Secondly Because he knows the creatures all and singular viz. all things which have been are or shall be might have been and may be not only the substances but all the accidents of creatures not only things necessary but also contingent all good things by himself and all evils by the opposite good and that infallibly without error For the manner of Divine Knowledge God knows all things by his Essence not by Species abstracted from the things for so things should be before the Disvine Knowledge on which yet they depend God doth not understand by dicoursing from a known thing to that which is unknown in a doubtful and successive reasoning but by looking on them and by one most simple individual and eternal Act comprehending all things He apprehends by one Act of his Understanding and by himself simple things without Species compound without composition and division Syllogisms and consequences without discourse Lastly he most perfectly understands all the multitude of things without distraction and distance both local and temporal without distinction of former and later past or future according to the beginning progresse and end possessing all things together and alwayes present which with us are revolved in time Dan. 2. 21 22. 1 Cor. 3. 19 20. Isa. 44. 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9 10 11. The Scripture proves Gods Omniscience 1. Affirmatively or Positively Iob 28. 24. 1 Sam. 2. 3. he is called by Hannah in her Song a God of Knowledge 1 Sam. 16. 7. 1 King 8. 39. Psa. 94. 11. He knows from eternity by one simple Act before all time before there was a world secondly certainly he cannot be deceived 2. Negatively Iob 42. 2. Psal. 139. 45. Heb. 4. 13. 3. Metaphorically and Figuratively for when eyes and ears be given to God his Omniscience is signified 2 Chron. 16. 9. Psal. 11. 7. when he is called light ◠Iohn 1. 5. 2. It is proved by Reason 1. By way of negation ignorance is a defect and imperfection but God is most Perfect therefore all ignorance is to be removed from him 2. By way of Causality God governs all things in the whole Universe and directs to convenient ends even those things which are destitute of all Knowledge and Reason Therefore he fore-knows and sees all things all creatures are Gods works and an Artificer knows his work the Prophet knew what was in Gehezi's heart God revealing it to him God made the heart shall not he know it 3. By way of eminency God hath made creatures intelligent and full of knowledge viz. Angels and men therefore he knows and understands in a far more perfect and eminent manner Psal. 94. 10. He knows 1. The substantial natures of all other things as of Angels Men Beasts Plants Gen. 1. He saw all things which he had made Matth. 6. He is said to take care of Sparrows which could not be without knowledge 2. Their accidentals as actions and passions with the circumstances of them Hence he is said to know the hearts and try the reyns of men and there is nothing hid from him Mat. 6. The Father which seeth in secret 3. He knows things which are to come not as if they were to come for to him all things are present God makes this an argument of his Divinity when he bids them see if their Gentile gods can tell what is to come He doth not only know what things naturally shall be but likewise what is possible By his Prophets he hath often foretold future things 4. He is privy to all our actions Psal. 119. 168. Iob 34. 21 22. 2. Knows our words 2 Kings 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts Prov. 15. 11. Iob 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sees and knows the heart Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27. Apoc. 2. 23. He made the heart and will judge men for their thoughts he gives laws to the heart saying Thou shalt not covet thy neighbours house else God were not Infinite in Knowledge if he knew not the heart Our Understanding differs from Gods many wayes 1 We have our knowledge from others from him he his from himself He understands by himself without any help man needs many helpers his senses fancy and intelligible Species 2. In extent we know but some things he all general and particular 3. Our knowledge is simply finite but Gods infinite 4. We understand things by Species or Images abstracted from them he by his Essence 5. We understand things successively one after another with pains of discourse proceeding from an unknown thing to a known or from a lesse known to a more known but God knows all things together and by one most Simple Immutable and Eternal Act of Understanding
Tali quaestione nullus pulsabatur Pelagianis nondum litigantibus securius loquebantur Austen himself saith Moulin at the first spake inconsideratly of this point but after his conâ—lict with the Pelagians he accurately handled this question like a stout Champion for the truth whom Prosper and Fulgentius followed CHAP. IV. Of Actual Sin THis distinction of sin into Original and Actual is according to Scripture Deut. 29. 18. Matth. 17. 17 18. 12. 34 35. Luke 6. 43. It is a hard thing for any to tell exactly what sin is 1 Iohn 3. 4. Sin is the transgression of the law The Greek word is a privative word an anomy irregularity illegality The Greek and Hebrew word for sin signifies a missing the mark Peccare est quasi transilire lineam actus indebitus contra debitum finem Ambrose saith it is a prevarication of the Divine law Austen saith it is Dictum factum or concupitum contra aeternam legem A saying deed or thought against the eternal law It may be defined thus It is a defect declination or aberration from the Law or Will of God obliging to eternal death Or thus It is a transgression of the Law of God by omitting some duty which it requireth or doing of some act which it forbiddeth Rom. 7. 7. Chemnitius hath gathered eight names of sin out of the Old Testament and eight out of the New Gerhard hath added eight more twenty four in all See Exo. 34. 7. Psa. 12. 13. it is called a turning away from God a defection rebellion abomination filthinesse and lewdnesse Ezek. 24. 13. stubbornnesse Deut. 29. 19. perversenesse Isa. 30. 10. provocation the metaphoricall names are innumerable The divers distinctions of sin Many have written great Volumes about the divisions of sin who can set out the severall kindes of it They may be taken from the persons which commit it or the object against whom they are committed God immediatly as those of the first Table irreligion unbelief our neighbour injustice oppression and our selves as gluttony intemperance from the subject wherein they are the outward and inward man 2 Cor. 7. 1. Inward of the minde will and affections only Eph. 2. 3. Tit. 3. 3. Heb. 3. 9. Psal. 10. 3. or outward committed by the members of the body also Rom. 6. 19. Eph. 2. 3. Gal. 5. 16. Isa. 59. 3. Psa. 36. 3 4. and 53. 1 2. From the canses that produce it ignorance or knowledge Iam. 4. ult Sins 1. of ignorance when a man doth evil not knowing or marking it to be evil by reason of his ignorance of the Law or of the fact done Lev. 5. 17. Luke 23. 34. 1 Tim. 1. 19. Psal. 29. 12. 2. Of knowledge when a mans sins knowing that which he doth to be evill Rom. 7. 14 15. From the acts of sin of omission when a good prescribed is left undone in respect of substance manner or measure Of commission when a thing forbidden is committed Eze. 18. 24. and both these are either against the Law Rom. 3. 27. or Gospel Heb. 2. 2 3. 2 Thes. 1. 7 8. From the manner of committing them out of infirmity or obstinacy secret or open sins 1 Tim. 5. 24. A sin of negligence or infirmity when a man is overtaken or prevented with some sin before such time as he doth seriously consider of the fact Gal 6. 1. Heb. 12. 1 2. Of obstinacy or purpose when a man upon deliberate counsell and purpose of heart doth do that which he knows is offensive in the sight of God This division is in expresse words laid down Numb 15. 12. Psa. 19. 13 14. 2 Pet. 3. A presumptuous sinne is 1. against light 2. It is done with deliberation usually 3. They bear themselves upon the mercy and free grace of God Some say there are two things in sin the blot or blemish whereby the soul is stained 2. The guilt of it whereby we become actually obnoxious to the curses of the Law Others say there are four things in sin 1. culpa the fault 2 macula the stain 3. reatus the guilt 4. dominium the reign of sin The fault is so essentially inseparable to a sin that it can never be taken away but covered the other three are taken away by Christ Rom. 8. 2. Titus 1 15. Heb. 12. 15. Answerable to these three powers of sinne are Christs three Offices 1. His Kingdome takes away the reign of sinne his priesthood the guilt of sin and his prophetical office the stain of it Psa. 1 19. 9. Secondly the stain of sin The defilemenâ— blot and blacknesse of sin is the absence and privation of that morall rectitude the want of that whitenesse and righteousnesse which the holy Law of the Lord requireth to be in the actions inclinations and powers of the soul of a reasonable creature The soul is deprived of that native beauty it had in the sight of God Sin is compared to a menstruous cloth a plague-sore vomit mire called an excrement Iam. 1. 2. it defiles the soul and the very land Hos. 4. 4. the Sanctuary of God Ezek. 44. 7. the Sabbaths of God Exo. 20. 16. the Name of God Exo. 20. 39. God himself in the eyes of the people Ezek. 13. 19. facinus quos inquinat aequat It is compared to the leaven which hath three properties say the Fathers serâ—it inflaâ— inficit To a leprosie which was 1 Loathsome 2 Secret lurking in the bloud Lev. 13. 2. 3 Spreads 4 Infects see 13 and 14 Chapters of Lev. 3. The guilt Some what which issueth from the blot and blacknesse of sinne according to which the person is liable and obnoxious to eterâ—all punishment There is a twofold guilt sinfull and paenall reatus culpae poenae the guilt of sin as sin this is all one with sin being the very essence soul and formall being of sin and is removed in sanctification 2. Reatus poenae reatus formalis seu actualis the actuall guilt or obligation of the person who â—ath sinned to punishment this is fully removed in justification There is a double guilt of sin 1. â—â—reditary this comes on all by Adam 2. Personall by the actings of sin This is likewise twofold 1. Intrinsecal the merit of sin this is inseparable from it it deserves eternal wrath 2. Extrinsecall a guilt which God hath added to it a power which it hath to binde over the sinner to the just vengeance of God untill he hath made him an amends There is a four-fold guilt of sinne 1. Reatus culpae which is an inseparable consequence of the offence there is as necessary a connexion between the sin and guilt as between the precept and the curse in the Law 2. Reatus poenae an obligation and ordination to punishment this may be separated from the sinne the damned in hell blaspheme God but are not punished for it 2 Cor. 5. 10 3. Reatus personae a guilt that comes upon the person this is
Reasons 1. This wisdome looks only to the things that are inferiour and false goods and so carry a man further from God the chiefest good 2. Such wisdome inableth a man better to devise and contrive sinful enterprizes so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him 3. It knows how if need be to hide and conceal sin and cover it with fair pretences and shifts and to excuse and defend it 4. It causeth him in whom it is to be more regarded by others they listen to his counsel and are ready to take and follow it The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints because of their greater natural abilities more ample instruction and better education We know saith Paul that all men have knowledge He that knows his masters will and doth it not saith our Saviour To him that knows how to do well and doth it not saith Iames. Thus the Pharisees bragged of the knowledge of the Law upbraiding the people with ignorance Those that shall alledge prophesying in the name of Christ had a large measure of knowledge St Paul yeeldeth to the Jews that they had a form of knowledge out of the Law But the difference between the knowledge of a godly and wicked man stands chiefly in these things 1. In the matter of this knowledge the true Christian is ready to know all truths that God doth offer to his knowledge submitting his reason and understanding wholly to God and not detaining any part of the truth in unrighteousnesse not willingly winking or refusing to know but the hypocrite refuseth knowledge in some things and will wink with his eyes as the Pharisees would not understand that Christ was the Messiah and of the mockers Peter saith Of this they are willingly ignorant 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion as I may term them matters of doubtfull disputation speculative points But the true Christian is solid in his knowledge cares to know nothing but Christ and him crucified the substantial and essential points of Christian Religion concerning Faith Love and a good Conscience which tend to practise Secondly In the manner the knowledge of the hypocrite is confused of the true Christian is distinct The knowledge of the one is only literal the others is a spiritual knowledge A wicked man may have apprehensions of the truths of the Gospel as great and good the other hath an application of them as good to him Thirdly In the Effects of it 1. The Christian applies his knowledge to himself to discover his own wayes and to rectifice and teach himself but the hypocrite only to teach and instruct others and to censure or only to talk and discourse with applause 2. The Christian man fals to practise his knowledge he hears and does the hypocrite only talketh and though he know how to do well doth it not building upon the sand Lastly The hypocrites knowledge puffs him up 1 Cor. 8. 2. and makes him despise those which do know lesse then himself These people which know not the Law are accursed thou art altogether born in sin and dost thou teach us but the true knowledge of the sanctified man humbleth him Motives to Gospel-knowledge Consider first the necessity of it no knowledge no grace Iohn 6. 44 45. Ephes. 4. 24. Col. 3. 12. 1. Humility comes by it Isa. 31. 18. 2. Strength to bear afflictions Heb. 10. 36. No knowledge no duty our service must be reasonable God regards not blinde obedience 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good Secondly The possibility of it God hath appointed the Ministery for this very end Acts 26. 18. Observe how the promises runne Psal. 19. 7. Ier. 31. 34. Isa. 35. 18. Thirdly The dignity of it it is a noble study the excellency of the knowledge of Christ it is the highest wisdome to know God in Christ 1 Cor. 1. 20. 1. In the matter of it onely the Bible teacheth this knowledge 2. The way God alone must teach you you must see God by his own light The Jews were honoured above all other Nations for their knowledge of the true God 3. It is very profitable 1. It hath a healing vertue heals the understanding 2. Makes every one spiritually wise that hath it 3. Will keep the mans soul from every evil way Prov. 2. 4. The Devil much opposeth it he would have the Bible burnt or corrupted Mercy A godly man must be a merciful man 2 Sam. 22. 25 26. Our Saviour imitating or alluding to these words of David saith Matth. 5. Blessed are the mercifull St Paul bids the Colossians As the elect of God holy and beloved to put on humblenesse of minde and bowels of mercy You see what apparel we must wear if we will approve our selves to be chosen and beloved of God that is what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent one is bowels of mercy tender mercies Mioah 6. 8. I will have mercy and not sacrifice God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7. Queen Anne of Bullen besides the ordinary of a hundred Crowns and other apparel which she gave weekly a year before she was crowned both to men and women gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended and she sent her Subalmner to the Towns about where she lay that the Parishioners should make a Bill of all the poor housholders in the Parish and some Towns received seven eight or ten pound to buy Kine withall according as the number of the poor in the Towns were She also maintained many learned men in Cambridge She carried ever about her a certain little purse out of the which she was wont daily to scatter abroad some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands Mr Fox himself was so zealous in his love to the poor that he was in a holy manner cruel to himself to give the very cloathes off his back rather then the naked should not be cloathed My Lord Harrington gave the tenth of his allowance to the poor and other good uses his allowance being 1000lb lb per annum Master Whateley did the like as Master Schudder relates in his life he was both very bountifull himself and did much stirre up others to that duty in his preaching The like did Mr. Iohn Underwood of All-Hallows in Bread street Every year when he made up his Books and had summed up his debts and gains he would constantly reserve the tenths and write himself So much debtor to God The better tenth of his estate he gave
time of his Creation the Law that was proclaimed by Gods own mouth upon Mount Sinai which we call the ten Commandments whether it be in force in the Christian Church First Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force in these distinctions 1. You must distinguish betwixt the Law given to Adam in Paradise as a Covenant of life and death and as it is given in the hand of a Mediatour the Lord Jesus Christ. 2. You must distinguish betwixt the things that are contained in the Law and the binding power of the Law 3. You must distinguish betwixt the principal Law-giver and the ministerial Law-giver 4. You must distinguish betwixt the Law given by God even by the hand of Moses in the true intent and meaning of it and between the interpretation that the Jewish Doctors could make of it 5. You must distinguish betwixt the Law it self and the sanction of it The only Question is about the binding power of the Law that is Whether the things contained in the ten Commandments are by the Lord the great Law-giver commanded now to Christians The Antinomians hold the contrary quid nobis cum Mose the only rule say they they are under is the free Spirit of God enclining them by a holy renewed nature to do that which is good in his sight they are acted by a Law of love and they do the things of the Law but not because commanded in the Law they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side the Orthodox Divines say That it is true our light is only from Christ and the Spirit of God dwelling in us is the fountain of all the good we doe but yet say they the Lord hath commanded his holy Law to be our Rule which we must look to which if we transgresse we sinne and are to account every transgression of it a sinne and so are to be humbled for it and to walk as those which have offended a gracious God Reasons to prove the moral Law still in force to believers First Some places of Scripture prove it as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not saith Christ that I am come to destroy the Law I am not come to destroy but to fulfill it So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8 10 11. Ephes. 6. 2. Revel 22. 14. which Scriptures make it clear that believers are under the moral Law Secondly If believers be not under the Law then they do not sin if they do contrary to the Law or neglect the things commanded in the Law For where there is no Law there is no transgression Thirdly Because the Lord when he doth promise in the Old Testament the new Covenant he doth in that Covenant promise to write his Law in their hearts there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts It is a presumptuous speech to say Be in Christ and sinne if thou canst for Davids murder after he was in Christ was a sinne 2 Sam. 12. 13. In many things we offend all Jam. 3. 2. 1 Joh. 1. 8. Some object and say that this is an argument we are freed from it Because their heart is so willing to conform to Gods will that they shall need no other rule to walk by but their own Spirit Answ. If there be that conformity in them yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father Fourthly The moral Law is in effect nothing but the Law of nature we owe it to God as our Creator Beleevers are freed from the Law 1. As a Covenant of life Do this and live they have no need to look for life that way they have it at a better hand and a cheaper rate for eternal life to them is the gift of God and the purchase of Jesus Christ. 2. From the rigour of the Law 3. The irritation and coaction of it 4. From the condemning power and the curses of it The Law is 1. A glasse to reveal and make known unto us the holinesse of God and the will of God and secondly to make our selves known to our selves by the Law comes the knowledge of sin Rom. 3. 20. 2. It is a Foil to set off Christ it drives them out of their own righteousnesse and makes them highly prize Christ and the benefits by him Rom. 7. 24 25. 3. It is a perfect Rule of all our obedience 4. The meditation of the terrours of the Law and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption Luk. 12. 5. 1 Cor. 9. 29. The Antinomians cry Away with the Law and what hath the Law to do with a Christian and they say that such a one who preacheth things out of the moral Law is a legal Preacher they say the love of God shed abroad in our hearts and the free Spirit is our rule None ought to be legal Preachers that is to preach salvation by keeping of the Law only the Papists are such See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience and as a means to discover sin and convince men of their misery out of Christ Gal. 3. 23. The Law habet rationem speculi fraeni regulae The moral Law is a glasse to reveal sinne and the danger of it a glasse to discover it and a Judge to condemn it 1. A Glasse to reveal sin 2. A Bridle to restrain it 3. A Rule both within and without First A Glasse to reveal sin It discovers 1. Original sin I had not known lust but by the Law 1. It sets before us the Primitive righteousnesse wherein we were created 2. That there is something in us perfectly contrary to all this Colos. 1. 21. Acts 13. 10. 3. It discovers to us the dominion that this sinne hath over us Rom. 6. 12 14. 7. begin 4. Shews a man the filthinesse of this sinne 2 Corinth 7. 1. Iames 1. 21. Titus 1. 15. 5. Shews that this sin hath seminally all sins in it Iam. 1. 14. 1 Iohn 2. 15. 6. It discovers the deceitfulnesse of this sinne Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11. 7. Shews a man the demerit and miserable effect of this sin Rom. 8. 12. 2. Actual sin it shews 1. Every sin dishonours God his glory is denied debased 2. The perfection of the Rule Rom. 7. 12. 3. The harmony of the rule Iam. 2. 10. 4. It s spirituality it discovers the thoughts and intents of the heart 5. The infection of sin to a mans self if it be inward to others if outward it is called rottennesse plague leprosie 6. That one act of sin
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
raised The first principles of heavenly Doctrine are named here a foundation because they are the first things which are known before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge do depend They must be so firmly laid and received at the first as they should never be questioned more not that Ministers may not preach again of Principles Those that deny Fundamentals must of necessity destroy Religion Perfection is building on the old foundation In no age since the Gospel dawned in the world were all fundamentals in Religion denied till now The Apostles are the foundation of the Church Ephes. 2. 20. Revel 21. 14. in three respects 1. Because they were the first which founded Churches and converted unbelievers to the faith 2. Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the Rule of Faith to all after-comers 3. Because they were Heads Guides and Pastors of the whole universal Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the Principles of Religion is a necessary Duty to be used The Apostle illustrates this by a comparison first from Schools secondly from building the foundation must be first laid The excellent definition of catechising which the Apostle here gives yeelds us two good proofs of its necessity 1. It is the Doctrine of the beginning of Christ by some rendred not unfitly for the sense which gives beginning in Christ. 2. It is a foundation which bears up all the building without this preaching is to no purpose which though it makes the least shew yet it is of greatest use it establisheth men and keeps them free from wavering 3. This course is most agreeable 1. To Art all Arts proceed from principles Physicians have their principles Lawyers their maxims Philosophers their chief sentences 2. To Nature which first forms the vital parts then the more remote 3. It is sutable to reason Principles are 1. Easiest in themselves 2. Facilitate other matters 3. Are the most necessary Doctrines of all the rest they bear up all the rest 4. Are of continual and constant use Principia sunt minima quantitate maxima virtute 4. Gods order and practice hath been still to lay principles things might easily passe from one to another at first they lived so long Cain and Abels sacrificing is an evidence of catechising before the Flood there was no Word written then therefore it is like their Fathers taught them It was practised by Abraham Gen. 18. 19. the fruit of which observe in his sonne Gen. 24. 63. and servant Gen. 12. 26. God himself writes a Catechism for the Jews describing a short compendium of Religion in the two Authentick Tables of the Law Hannah delivered Samuel to Eli his Instructor so soon as he was weaned Iehoiada taught the young King Iihoash David and Bathsheba practised it 2 Chron. 28. 8 9. Psal. 34. 11. Prov. 4. 4. 31. 1. and Salomon himself seems to give that precept out of the most experience of his own most excellent education Teach a childe the trade of his way and when he is old he shall not depart from it though himself scarce did so and Eccles. 12. 23. he draws all which he had said in his whole Book to two heads Fear God and keep his Commandments Catechizing was also practised by Christ and his Apostles Luke 2. 4. Acts 22. 3. Heb. 6. 1 2 3. Christ allowed of Hâ—sanna sung by children He begins with regeneration to Nicodemus and he drew the whole Law into two heads Matth. 22. 37. Iohn and Christ preacht Faith and Repentance and the Apostles after them Theophilus was catechized Luke 1. 4. Apollos Act. 18. 23. Timothy 1 Tim. 3. 15 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patern of wholsome Doctrine which he cals A form of Doctrine Rom. 6. 17. and the Analogy of faith Rom. 12. 6. that is certain plain rules unto which all others must hold proportion The Magdeburgenses observe from these places and that Heb. 6. that there was Catechismus ab Apostolis traâ—itus that the Apostle drew the Doctrine of the Gospel into short heads for the instructing of the children of the Church This Duty principally belongs to Ministers their Office is set down under the name of catechizing Let him which is catechized make him that catechizeth partaker Gal. 6. 6. Ministers must plant and beget as well as increase and build up feed the Lambs as well as the Sheep they are compared to Nurses wise Stewards skilfull builders it must be performed by Housholders also Ephes. 6. 4. God chargeth Parents to perform this Duty Deut. 6. 6 7. Rehearse them continually whet them upon thy children often go over the same thing as a knife doth the whetstone They are bound to bring up their children in the nurture and information of the Lord Children were to be taught the meaning of the Passeover Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children Christ instructed his Apostles he taught them how to pray he being the Master of the Family and they his Family as appeareth because he did eat the Passeover together with them and the Law appoints that every family should celebrate that Feast together The reason why God specifieth not this point in the Masters duty is because if it be performed by the Father it shall be needlesse seeing it is done to the Masters hand but if the Father neglect it surely the Master which succeeds in the Fathers room and hath his Authority must see it done For as a Father in Israel was bound to see his own sonne circumcised so he was bound to see his servant circumcised and if to circumcise him sure he must as well make him as his childe to know what Circumcision meaned And what Christ did as a master of a Family that must every Master of family do seeing we must be followers of Christ every one in his place therefore every one must instruct his ignorant servants in the truths of Religion The Jews did use Catechizing Cyprian saith Optatus exercised it at Carthage and Origen at Alexandria Clemens Alexandrinus had his Poedagogus Lactantius and Calvin their Institutions Athanasius his Synopsis Augustine his Enchiridion his Books De Doctrina Christiana and De Catechizandis rudibus Catechizing is Institutio viva voce a kinde of familiar conference The Hebrew verb Chanach signifieth to instruct or train up even from childehood and to initiate or dedicate from which word holy Henoch had his name importing nurture in the fear of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or
329 Chap. 11. Signs of a Christian in regard of sin and that great corruptions may be found in true Christians Pag. 332 Chap. 12. Two Questions resolved about sin Pag. 335 Chap. 13. Of the Saints care to preserve themselves from sin and especially their own iniquities Pag. 336 Chap. 14. Of the cause of forbearing sinne of abhorring it and of small sins Pag. 338 Chap. 15. Of some particular sins and especially of Ambition Apostacy Backsliding Blasphemy Boasting Bribery Pag. 339 Chap. 16. Of carnal confidence Covetousness Cruelty Cursing Pag. 348 Chap. 17. Of Deceit Distrust Divination Division Drunkennesse Pag. 352 Chap. 18. Of Envy Error Flattery Gluttony Pag. 357 Chap. 19. Of Heresie Hypocrisie Idleness Impenitence Injustice Intemperance Pag. 361 Chap. 20. Of Lying Malice Murmuring Oppression Pag. 366 Chap. 21. Of Perjury Polygamy Pride Pag. 368 Chap. 22. Of Railing Rebellion Revenge Scandall Schism Pag. 372 Chap. 23. Of Sedition Self-love Self-seeking Slander Pag. 377 Chap. 24. Of Tale-bearing Vain-glory Violence Unbelief Unkindness Unsetledness Unthankefulness Usury Pag. 381 Chap. 25. Of Witchcraft Pag. 387 BOOK V. Of Mans Recovery by CHRIST Chap. 1. Of Mans Recovery Pag. 389 Chap. 2. Of Christ. I. His Person Pag. 394 Chap. 3. Of Christs being Man Pag. 396 Chap. 4. Of Christs Offices Pag. 404 Chap. 5. Of Christs double state of Humiliation and Exaltation Pag. 424 Chap. 6. Of Christs Exaltation Pag. 438 BOOK VI. Of the Church the Spouse of Christ and Antichrist the great enemy of Christ. Chap. 1. Of the Church of Christ. Pag. 447 Chap. 2. Of Pastors Pag. 454 Chap. 3. Of Ecclesiastical Iurisdiction and Government Pag. 466 BOOK VII Of our Union and Communion with Christ. Chap. 1. Of our Union with Christ. Pag. 485 Chap. 2. Of Effectual Vocation Pag. 489 Chap. 3. Of Conversion and Free-will Pag. 491 Chap. 4. Of Saving Faith Pag. 499 Chap. 5. Of the Communion and Fellowship Beâ—ievers have with Christ and their Benefits by him specially of Adoption Pag. 510 Chap. 6. Of Iustification Pag. 512 Chap. 7. Of the parts and terms of Iustification Remission of sins and Imputation of Christs Righteousness Pag. 519 Chap. 8. Of the Imputation of Christs Righteousness Pag. 522 Chap. 9. Whether one may be certain of his Iustification Pag. 524 Chap. 10. Whether Faith alone doth justify Pag. 528 Chap. 11. Of Sanctification Pag. 530 Chap. 12. The parts of Sanctification are two Mortification and Vivification I. Mortification Pag. 535 Chap. 13. II. Of Vivification Pag. 537 Chap. 14. The Sanctification of the Whole Soul and Body Pag. 540 Chap. 15. Of the Sanctification of the Will Pag. 542 Chap. 16. Of the Sanctification of the Conscience Pag. 544 Chap. 17. Sanctification of the Memory Pag. 546 Chap. 18. Sanctification of the Affections Pag. ib. Chap. 19. Of the particular Affections Pag. 549 Chap. 20. I. Of the Simple Affections Pag. 551 Chap. 21. II. Of Love and Hatred Pag. 555 Chap. 22. II. Desire and Flight Pag. 558 Chap. 23. Ioy and Sorrow Pag. 561 Chap. 24. Of Sorrow Pag. 565 Chap. 24. Of Hope and Fear I. Of Hope Pag. 568 Chap. 25. II. Of Fear and some mixed affections Pag. 571 Chap. 27. Of the sensitive Appetite Pag. 579 Chap. 28. Of the Sanctification of mans body and all the external Actions Pag. 580 Some special Graces deciphered Pag. 584 BOOK VIII Of Ordinances or Religious Duties Chap. 1. Something general of the Ordinances Pag. 605 Chap. 2. Of ordinary religious Duties first Of Hearing the Word Pag. 607 Chap. 3. Of Singing Psalms Pag. 609 Chap. 4. Of Prayer Pag. 611 Chap. 5. The sorts and kindes of Prayer Pag. 625 Chap. 6. Of the Lords Prayer Pag. 637 Chap. 7. Of the Sacraments Pag. 655 Chap. 8. Of Baptism Pag. 662 Chap. 9. Of the Lords Supper Pag. 678 Chap. 10. Of the Masse Pag. 700 Chap. 11. Of extraordinary religious Duties Fasting Feasting and Vows I. Of Fasting Pag. 735 Chap. 12. II. Holy Feasting or religious Thanksgiving Pag. 739 Chap. 13. Of a Religious Vow Pag. 740 BOOK IX Of the Moral Law Chap. 1. Some things general of the Commandments Pag. 749 And the ten Commandments in so many Chapters following BOOK X. Of Glorification Chap. 1. Of the General Resurrection Pag. 857 Chap. 2. Of the Last Iudgement Pag. 859 Chap. 3. Of Hell or Damnation Pag. 864 Chap. 4. Of Everlasting Life Pag. 868 THE FIRST BOOK OF THE Scriptures CHAP. I. Of Divinity in General IN the Preface or Introduction to Divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The Excellency of Divine Knowledge I. That there is Divinity That is a Revelation of Gods will made to men is proved by these Arguments 1. From the natural light of Conscience in which we being unwilling many footsteps of heavenly Knowledge and the divine Will are imprinted 2. From the supernatural light of Grace for we know that all Divine Truths are fully revealed in Scripture 3. From the nature of God himself who being the chiefest good and therefore most Diffusive of himself must needs communicate the Knowledge of himself to reasonable creatures for their Salvation Psal. 119. 68. 4. From the end of Creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common Experience for it was alwayes acknowledged among all Nations that there was some Revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacrifices II. What Divinity is The Ambiguity of the Word is to be distinguished Theology or Divinity is two-fold either first Archetypal or Divinity in God of God himself by which God by one individual and immutable act knows himself in himself and all other things out of himself by himself Or second Ectypal and communicated expressed in us by Divine Revelation after the Patern and Idea which is in God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a Question with the Schoolmen Whether Divinity be Theoretical or Practical Utraque sententia suos habet autores But it seems saith Wendeline rather to be practical 1. Because the Scripture which is the fountain of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. Iam. 1. 22 25. Revel 23. 24. hence Iohn so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practical precepts is the glorifying of God and the eternal salvation of our souls and bodies or blessed life which are principally practical Wendeline means I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus
God 2. Epicurism scoffing at Divinity 3. Heresie depraving and corrupting Divinity VI. The Excellency of Divine Knowledge or the study of Divinity appeareth in these particulars 1. In the subject Matter of it which is Divine either in its own Nature as God and Christ Psal. 70. 7. Ioh. 5. 46. or in relation to him as the Scripture Sacraments It is called The wisdom of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and That wisdom which is from above Jam. 3. 17. If to know the nature of an Herb or the Sun and Stars be excellent how much more to know the Nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. that is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si cetera discis In this Mystery of Christ God is revealed in the highest and most glorious way 2 Cor. 4. 6. there is more wisdom holinesse power justice discovered in the Mystery of the Gospel then was known before to men and Angels Christ is the summe of all divine revealed truths Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect Col. 2. 3. The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the End The principal and main end of Divinity is the glory of God that is the Celebration or setting forth of Gods infinite Excellency the secondary end is mans blessednesse Iohn 17. 3. 3. In the Certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falshood in it The Academicks thought every thing so uncertain that they doubted of all things 4. In the Cause of it These truths are such as cannot be known but by Gods revealing them to us All Scripture was given by Divine Inspiration Flesh and bloud hath nor revealed this unto thee a humane light is enough to know other things 5. In the Holinesse of it Psal. 19. 5. By them thy servant is fore-warned 1 Tim. 3. 15. The word of God is able to make us wise to Salvation and to furnish to every good work Christ makes this a cause of the errour and wickednesse in mans life that they do not read and understand the Scriptures 6. In the Delight and Sweetnesse of it Iob 23. 12. preferred the Word of God before his food David before thousands of Gold and Silver before the honey and the honey-comb Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire Wanderfull are thy Testimonies Archimedes took great delight in the Mathematicks Augustine refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Iesu non erat ibi He saiâ—â— in his Confessions Sacrae Scripturae tuae sunt sanctae deliciae meae 7. In the Excellency of the Students of it 1. The Saints of God in the Old Testament the Patriarks and Prophets 1 Pet. 1. 10 11. 2. The Saints of God in the New Testament Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel 2. They know it by the Church that is saith Oecumenius by the several dispensations of God to his people under the Gospel 8. In that the Devil and Hereticks oppose it The Papists would not have the Bible translated nor Divine Service performed in the vulgar tongue CHAP. II. Of the Divine Authority of the Scriptures TWo things are to be considered in Divinity First The Rule of it the Scripture or Word of God Secondly The Matter of Parts of it concerning God and man Principium essendi in Divinity is God the first Essence Principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematical Writers do IT is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appears by the light of nature the Heathen had known rules for their Rites Ceremonies and Services the Turks have their Alcoran the Iews their Talmud the Papists their Decretals every Art hath its Rule neither can any thing be a Duty which hath not a Rule There are three general Characters whereby we may know any Word to be the Word of God and a Religion to be the true Religion 1. That which doth most set forth the glory of God 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God and righteousnesse toward man 3. That which shews a way sutable to Gods glory and mens necessity to reconcile us to God The word of God sets forth Gods glory in all the perfections and is a compleat rule of holinesse to God and righteousnesse to men All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man to reconcile God and men then for him that is God and man to do it God revealed himself divers wayes to the Fathers Heb. 1. 1. The manner of revealing Gods will is three-fold according to our three instruments of conceiving viz. Understanding Phantasie and Senses to the understanding God revealed his Will by engraving it in the heart with his own finger Ier. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions Numb 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets awake and by dreams to Prophets asleep Gen. 40. 8. 41. 8 9. Acts 16. 10. 10. 3. Numb 14. 4. to the Senses God revealed his Will and that either by Vision to the Eye or lively Voice to the Ear Gen. 3. 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3. 33. 17. And lastly by writing This Revelation was sometimes immediate by God himself after an unspeakable manner or by means viz. Angels Urim and Thummim Prophets Christ himself and his Apostles The written Word for the Matter contained in it is called The word of God Rom. 9 6 for the manner of Record The Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light sometimes with an
it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principal Deeds so amongst this great variety of Editions one or more ought to be as principal and authentical There is a Question betwixt the Church of Rome and the Reformed Churches about the Authentick Edition of Scripture they say That the Edition of the Bible in Hebrew and Greek is not authentical but rather the Vulgar Latine We hold that the Vulgar Latine is very corrupt and false that the Hebrew for the Old Testament and the Greek for the New iâ— the sincere and authentical writing of God therefore that all things are to be determined by them and that the other versions are so farre to be approved of as they agree with these 〈◊〉 The â—rideâ—tinâ— Councel thus decreeth That in all Sermons Readings Disputations Controversies the Vulgar Latine Translation should be taken for authenâ—â—â—â— before the Hebrew or Greek and that no man should presume upon any ocâ—â—â—on to reject â—â— or to appeal from it When the Councel of Trent saith the Vulâ—â—â— Latine iâ— authentical it compares it with other Latine Translations not with â—he Hebrew Muâ—s de Heb. Edit Author ac ver Vide illum ibid Andradius the chiefest of the Divines at the Councel of Trent thinketh that â—he Councel of Trent did not mean either to condemn the Hebrew truth as he calâ—â—th it or to acquit the Latine Translation from all error when they called it Authenâ—â—cal but only that the Latine hath no such error by which any pestilent opinion in â—aith and manners may be gathered This saith Rainolds against Hart c. 6. p. 202. and Chamier Tom. 1. l. 12. c. 2. The Rhemists in their Preface to the New Testament translated by them prolixly extoll this Latine Edition and contend that it is not onely farre better than all the Latine versions but then the Greek it self which is the Proâ—otype Before we come to defend our own or disprove that opinion of the Papists it is necessary first rightly and fully to state the Question and to premise some things concerning the several Versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine Truth should be originally written 1. For the more credit of the Stories the Lord bringeth forth forraign Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those Stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sins and impieties of that Nations and the judgements that should befall them to testifie unto all the truth of God therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee Tongue that the Gentiles might take knowledge thereof but the particular Histories of the coming of the Messiâ—s of his Office and Kingdom and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew Tongue as more especially concerning them Likewise it pleased God for the better credit of the Story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech as taken onâ— of their publick Acts and Records and that the History in Daniel set forth in the Chaâ—dee speech gaining him respect with the Chaldeans might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabick in Iob as some learned say we do not exclude them from authentick Authority for we say the whole Old Testament for the most part in Hebrew and few parcels in Chaldee are the authentick Edition of the Old Testament The Greek Copies of the New Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospel of Matthew and the Epistle to the Hebrews being written in Hebrew and Mark in Latine we have refuted that opinion already the Greek Edition of those three Books as well as of all the other of the New Testament is authentical The Versions of the Scripture are either the Chaldee and Greek of the Old Testament the Syriack and Arabick of the new the Latine Italian French and English of both Testaments All the Versions of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue and to say that any Translation is pure and uncorrupt and that the very fountains are muddy is both a foolish and impious blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idioms therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church however it failed in some things yet following the truth constantly in the more principal and necessary things might be sufficient to all for wholsome instruction The Versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him again the Vulgar Ofiander the LXX varie The Chaldee Edition of the Old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kinde of distinction to speak accurately between the Chaldee Paraphrase and Targum Targum being a general word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three Authours of it as it is reported according to the three-fold difference of the Hebrew Books Râ—bbi Achilam or Aquila who is vulgarly called Oâ—â—glos upon the five Books of Moses Rabbi Ionathan the sonne of Uziel upon the former and later Prophets Rabbi Ioseph coecus or as some will a certain Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei that upon the Hagiographa is farre later and lesse certain it being doubtfull both who was the author and in what age it was made The common opinion concerning Onkelos and Ionathan is that Ionathan wrote a little before Christ the other a
Testament therefore it is not perfect In the Old Testament no doubt but the females had some remedy whereby they might be purged from original sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the New Testament the perpetual virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the sign Answ. The thing signified or efficacy of the outward sign of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a sign of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence follow which the Jesuites pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Savioâ—r Christ was born of her as the Prophets did foretel Yet as Chamier said well we believe that she continued a Virgin all her life time for in those things said he which are not properly de side we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologâ—am pro Virgine Maria l. 1. c. 15. Helvidius would gather from those words Matth. 1. 25. until and first-born that Mary after had Children by her Husband The word till doth not import so much See Gen. 8. 7. and 28. 15 1 Sam. 15. 35 Sam. 6. 23. Matth. 28. 20. He is called the first-born in Scripture which first opens the womb whether others follow or no. 7. The Scripture is plain and Perspicuous The Perspicuity of the Scripture is a clear and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it self and us 1. In respect of it self as appears 1. In the things delivered which although they seem obscure for their majesty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deni 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3 4 6. the Scripture is a most bright light The nature of a light is first to discover it self then all things else There are two things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we look to the mystery but not if we look to the word as for example the Scripture teacheth that there is one God in three persons the words are plain and easie every man understands them but the mystery contained in those words pasâ—eth the reach of man we may well discern these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kinde of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the clear sense and most perspicuous propriety of signification viz. That one which is called Literal and Grammatical 2. In respect of us because the Scripture is to us the principal means and instrument of faith every Principle ought to be by it self and in its own nature known and most intelligible and there being three degrees of faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and clear light of the Gospel should be to no purpose if the Scriptures should not be plain in things necessary to Salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weakness of our understanding corrupted by natural ignorance or blinded by divine punishment and curse therefore it no more follows from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Books of Euclide are not perfect elements of Geometry because there are some abstruse Theoremes in them which every vulgar Geometrician cannot demonstrate or that Aristotles Organon is not a perfect Systeme of Logick because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plain and obscure in a threefold respect 1. They are plain and easie to be understood by all men in Fundamentals and the special points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unless by those whose mindes the God of this world hath blinded if they be obscure in some less principal and circumstantial matters there is need of interpretation that the meaning may be more clearly unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plain and perspicuous to whom alone it is destinated and whose mindes the Holy Ghost will inlighten by the Scripture Iohn 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9. 10 12 13 14. Yet the flesh and unregenerate part in them puts in impediments but that ignorance is removed at last Luke 8. 10. The reprobates continue involved in perpetual darkness and blinded with ignorance hypocrisie covetousness pride and contempt of divine learning even seeing they see not Psal. 36. 3. Isa. 29. 9. Ier. 5. 21. Isa. 6. 9. 2 Cor. 3. 14. there is a vail over their hearts 2 Cor. 4. 3 4. which is the cause why in so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10 whose ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then a Trades-man and Husbandman yet it is an infallible rule to every one in his vocation 2. Of capacities and wits for every one hath his measure of Gifts so among Ministers some understand the Word more obscurely some more plainly yet it is to all a perfect Rule according to the measure of Gifts 3. Of Times all things are not equally obscure or perspicuous to all Ages many things are better understood now then in times past as the Prophecies and Predictions of Christ and the times of the Gospel so in
in the life to come is called the Beatifical vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knows the things of God save the spirit of God A created understanding can no more comprehend God then a vial glass can contain the waters of the sea His wisdom is unsearchable Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God which he hath not in his holy word granted us to use Euclide answered very fitly to one asking many things concerning the gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being asked by Hiero What God was required some days time to be given him to think of it and as many more at the end of them still doubling his time for inquiry till at last being by Hiero asked a reason of his delays he answered him Because saith he quò magis inquiro â—ò minus invenio how much the more I inquire the less I understand The glorified Saints in heaven though they know God to their own perfection being spirits of just men made perfect yet they shall never know God to his perfection None but God himself can know God perfectly Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi quando pervenitur ad finem cognitionis ipsius hoc est quando res cognoscitur ita perfectè sicut cognoscibilis est Aquinas part 1. Quaest. 14. Art 3. qui prè infinita prosequitur et si non contingat aliquando tamen proficiet prodeundo Hâ—l de Trin. l. 2. We know God per viam eminentiae negationis causationis 1. All perfection which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himself by himself and of himself that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternal Infinite Unchangeable 3. He is the Supreme cause of all Ier. 2. 13. There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a natural ingrafted principle about God O anima naturaliter Christiana said Tertullian Apologet. c. 17. 2. An acquired knowledge by the Creatures Psal. 19. 1. that is the great Book in every page thereof we may behold the Deity Praesentemque refert quaelibetherba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner they might know there was a God and that he was to be worshipped but could not learn who God was or what kinde of God he was and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19 21. and 2. 14. a practical knowledge v. 15. Which shew the work of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring men d to salvation Onely in ludah is God known Psal. 76. 1 2. and 1â—7 19. See Iohn 14. 6. and 1â— 27. Ephes. 2. 11 12. The Heathens might know Gods Nature and Attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helps attain unto any the least knowledge of God as he is mans Redeemer in Christ they know not the truth as it is in Jesus Ephes. 4. 21. Vide Barlow exercitat Metaphys de Deo exercit 4. In God we will consider 1. His Nature 2. His Works In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest clear evident ungainsayable truth in the world It is the first verity and the principal verity from which all other truth hath its original and it is the foundation of all true goodness and Religion truly to believe it so saith the Author to the Hebrews He that cometh to God to do him any service or to receive any benefit from him must believe that is be firmly and undoubtedly perswaded that God is Some think this is a needless subject to treat of but it is necessary 1. Because the most universal and incurable disease of the world is Atheism Psal. 14. 1. fond surmises are wont to grow in the hearts of all where Religion is not setled Foundation-stones indeed cannot be guarded so much by argument as divine testimony 2. Supreme truths should be laid up in the greatest certainty if the principles of Religion were firmly assented to confidence would follow of its own accord 3. It is good often to revive this truth of the being of God the forgetfulness of God is a kinde of denial of him Psal 9. 17. and 10 4. By a God we mean an essence better then all other things and before all other things and of whom all other things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the Divine essence Reasons to confirm this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himself 2. The Creature 1. General of all men 2. Particular of each mans conscience Reasons may be drawn from two chief places viz. The effects and the contrary The effects are either 1. Ordinary and those 1. Natural both General the making and preserving of the world and Special the framing or maintaining of each man or other like creature in the world 2. Civil the upholding and altering the States of Kingdomes and particular Countreys 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightness of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove â causa why there should be a God yet every man may collect ab effectu that there is a God By that wisdom which we see to have been in the making that Order in the Governing and that Goodness in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Reason 1. By the Testimony of God himself he that testifieth of himself either by word or writing is God hath written a Book to us in which he affirms of himself that he is every page almost and line of Scripture point to God He begins his Book with himself saying In the beginning God made heaven and earth He concludes this Book with himself saying If any man shall take ought from this Prophecie God shall take away his part out of the Book of life In every particular prophecie he testifieth the same thing
it could not continue if each of the parts did not so work as to help and uphold the other in some respect or other Now these several parts could not so work for one common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governor which knows the motion and working of each and rules all and each to that end in their several motions What upholds the world is but God upholds the world Therefore he is 1. This is Aquinas his reason Natural bodies which want knowledge work for a certain end because they frequently work after the same manner therefore there must be a minde understanding and governing all things and directing them to that special and chief end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone down-ward the fire upward the seasons of the year constantly follow each other 2. Particular Effects the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shews The Psalmist calls the heavens The works of Gods fingers Psal. 8 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens David spends the 139 Psalm in admiring Gods goodness to him in the framing of his body there is a multitude of members and they have distinct offices and one member sympathizeth with another I am fearfully and wonderfully made ver 15. curiously wrought in the lowest parts of the earth The Hebrew word is very emphatical it signifieth embroidered or wrought with a needle that is cunningly wrought with Nerves Veins Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymn in the praise of him that made g him The infusing of the soul Eccles. 11. 5. and sustaining the infant in the womb where it cannot breath and the taking it out of the womb are wonderful Psal. 22. 9. and 71. 5. 1. The creation of the Heavens proves that there is a God The largeness roundness pureness solidness the continual and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbs and Stars in exact signification importeth that the stars observe a Law in their motion which Law is given unto them onely by God himself who is their true Law-giver Suidas affirmeth that even Abraham himself was first occasioned to seek after God by considering the motion of the stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderful order and variety and yet no less a constancy he presently collected that these strange revolutions were directed and guided by some God The Sun is a representative god the brightness of his beams shews the majesty of God his influence the omnipresence of God his indefatigable motion the eternity of God 2. The Creation of man proves this truth that there is a God 1. A man may reason from his own framing in the womb and preserving in the world Man is framed in the womb by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourly frame other men and that is a wise worker which is alike wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set down this order for producing of men and so a God 2. The Nobility and Excellency of the soul sheweth plainly that it is of Divine Original it being spiritual and incorporeal could not but proceed from that which is incorporeal The effects cannot be toto genere better then the cause Divers works are done by man arts invented Zach. 12. 12. The immortality of the soul proves that there is a God the soul is quick and lively when the body is sick and dying 3. The being and preservation of each particular man Each particular man in the world may reason from his own being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himself nor be made by any inferior thing to it self therefore it must be made by some thing more excellent then it self viz. One infinite thing from which all particulars had their original 4. God is manifested in the consciences of men as was touched before 1. By the Ministry of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after sin committed 1. In the godly 1 Sam. 24. 5. and 2 Sam. 24 10. 2. In the wicked Matth 27. 3 4 5. 2. Civil Effects States and Kingdoms consist and are governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisdom and goodness of the governed or of the Governors or of some higher cause then they both Now it cannot be attributed to the wisdom of the Governors as being often times foolish and men of mean understanding at the best such as cannot prevent the conspiracies of those under them Nor yet doth it arise from the goodness of the persons governed most of which most times are wicked and unwilling to come under government Therefore it must be of God that is a common Superior which holds all in awe 2. Extraordinary Effects Miracles There is a work of miracles for all stories both of Scripture and other Countreys do agree in relating divers Miracles Now the worker of a miracle is he that can lift nature off the Hinges as it were and set it on again as seemeth best to himself and therefore is above the course of nature and the Commander
more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is Compleat and Perfect when we enjoy God as an object wherein the powers of the soul are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appears that God is far different both from all feigned gods and from all creatures The consideration of the Divine Persons followeth for in one most simple nature of God there are distinct Persons CHAP. XVI Of the Trinity or Distinction of Persons in the Divine Essence VVE say God may be known by light of nature Quod attinet ad unitatem Naturae but not Quod attinet ad Trinitatem Personarum We cannot by the light of nature know the mystery of the Trinity nor the Incarnation of Jesus Christ. 1 Cor. 2. 7 8. Aquinas par 1. Summae Theol. Quaest. 32. Art 1. Conclus saith Impossibile est per rationem naturalem ad Trinitatis divinarum personarum cognitionem pervenire It is impossible by natural reason to come to the knowledge of the Trinity of the Divine Persons He there shews that he which indeavours to prove this mystery by natural reason derogates from faith in respect of drawing others to believe Cum enim aliquis faith he excellently ad probandum fidem inducit rationes quae non sunt cogentes cedit in irrisionem infidelium Credunt enim quod hujusmodi rationibus innitamur propter eas credamus When a man to prove any Article of faith urgeth reasons that are not cogent he exposeth himself to the derision of Infidels For they suppose that we rely on such reasons and believe because of them We think saith Cloppenburg in his Answer to Bidel Argum 1. that the mystery of the holy Trinity as many mysteries of faith can neither be demonstrated nor refuted by reason 2 Cor. 10. 5. Adam in the state of innocency was not able by natural reason to finde out the Trinity But when by faith we receive this Doctrine we may illustrate it by reason The similâ—es which the Schoolmen and other Divines bring drawn from the creature are unequal and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the Word The Light which was three dayes before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same Light So the Father of Lights which inhabiteth Light which none can approach Iam 1. 17. and Sunne of Righteousnesse Mal. 4. 2. In whom all the fulnesse of the God-head dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again It is the same thing that the minde thinketh and the word signifieth and the voice uttereth so is the Father as the minde conceiving the Son as the Word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mystery of the Trinity there appeared unto him a childe with a shell lading the Sea into a little hole he demanding what the childe did I intend said the childe to empty the Ocean into this pit It is impossible said the Father as possible said the childe as for thee to comprehend this profound mystery in thy shallow capacity The Mystery of the Trinity is necessary to be known and believed of all that shall be saved it was not so plainly revealed to the Jews of old as it is to us in the New Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiastical custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers wayes of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine Attributes three Eternals but three in respect of personal properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents The acts of the Persons in the God-head say some are of three sorts 1. Essential in which all the Persons have equal hand Opera Trinitatis ad extra sunt indivisa the outward works which concern the creature belong to one Person as well as the other as to create govern 2. Some ad intra opera propria The personal properties or internal works are distinguished as the Father begets the Son is begotten of the Father and the holy Ghost proceeds from the Father and the Son 3. Appropriata as the Schools speak acts of office more peculiarly attributed to one Person thâ—n another Eph. 4. 7. So the Father is said to give the Son the Son to redeem the world to be made flesh the holy Ghost is the bond of union See Dr Hampton on Gen. 1. 6. 1 Pet. 1. 2. Gods plot in the work of Redemption was not only say some to exalt the Attributes of the Nature but to glorifie the Persons distinctly according to their appropriated acts There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another Person from the Sonne but yet there is the same Nature and Essence of them all They differ not in their Natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numerical Essence The Father in some sense is said to be the onely God Iohn 17. 3. that is besides the Divine Nature which is common to the three Persons there is not another God to be found the word Onely is opposed to all feigned gods to every thing which is not of this Divine Nature So when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the Persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partial causes much lesse as if God the Father were the Principal and these Instrumental but only meer order A Person is Diversus modus
as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
will commands this is great in them Psalm 103. 20. See 2 Kings 19. 35. The Angels are most excellent creatures when the highest praise is given of any thing it is taken from the excellency of Angels Psal. 78. 25. 1 Cor. 13. 1. They are called holy Angels Luke 9. 26. Mark 8. 36. therefore they are cloathed with linen Dan. 11. 4. to signifie their purity and are called Angels of light 2 Cor. 12 14. to note the purity wherein they were created All the individual Angels were made at once and as God made Adam perfect at the first so they were made of a perfect constitution They have all our faculties save such as be badges of our weakness They have no body therefore not the faculties of generation nutrition augmentation They have reason conscience will can understand as much as we do and better too they have a will whereby they can refuse evil and chuse good a conscience reasonable affections though not such as depend upon the body They are endowed with excellent abilities know more of God themselves us and other things then we do love God themselves and men are obedient to God The good Angels obey God 1. Universally in all things Psalm 103. 20. 2. Freely and readily make hast to do what he would have done therefore they are said to have Harps Revel 15. 2 as a sign of their chearfull minde 3. With all their might They serve God with diligence and sedulity therefore they are said to have wings to fly 4. Constantly Rev. 7. 15. 14 4. They have incredible strength and therefore by an excellency they are called Strong in strength Psal. 103. 20. Angels of the power of the Lord Iesus 2 Thes. 1. 7. Powers Ephes. 3. 10. Col. 2. 10. One Angel is able to destroy all the men beasts birds and fishes and all the creatures in the world and to overturn the whole course of nature if God should permit it to drown the earth again and make the waters overflow it to pu◠the Sun Moon and Starres out of their places and make all a Chaos Therefore we reade of wonderfull things done by them they stopt the mouths of Lions that they could not touch Daniel they quencht the violence of the fire that it could not touch so much as a hair of the three Childrens heads nor a threed of their garments they made Peters chains in an instant fall from his hands and feet they can move and stir the earth say the Schoolmen as appears Matth. 28. 2. The Angels shook the foundation of the Prison where Paul and Silas lay and caused the doors to fly open and every mans bands to fall from him They destroyed the first born of Aegypt Sodom and Gomorrah One Angel slew in one night in the host of Senacherib an hundred fourscore and five thousand men Reas. Their nature in respect of bodily things is wholly active not passive they are of a spiritual nature what great things can a whirl-winde or flash of lightning do They are swift and of great agility they have no bodies therefore fill not up any place neither is there any resistance to them they move with a most quick motion they can be where they will they move like the winde irresistibly and easily without molestation and in an unperceivable time they move more swiftly then the Sun can dispatch that space in as few minutes which the Sun doth in twenty four hours They have admirable wisdom 1 Sam. 18. 14. 14. 20. The knowledge of the good Angels is increased since their Creation for besides their natural knowledge they know many things by revelation Dan. 9. 22 23. Matth. 1. 20. Luke 1. 30. either immediatly from God or from his Word Ephes. 3. 9 10. 1 Pet. 1. 12. Luke 15. 18. by experience and conjecture Ephes. 3. 10. So perfectly knowing are they as that the very Heathen Philosophers have stiled them by the name of Intelligences as if their very being were made up of understanding How an Angel doth understand is much disputed their understanding is not infinite they know not all things Mar. 13. Of that day the Angels know not Again they cannot know future contingent things any further then God reveals these things to them neither can they know the secrets of mans heart 1 Kings 8. 39. Psal. 7. 10. for that is proper to the Lord alone They are said indeed to rejoyce at the conversion of a sinner but that is no further then their inward conversion puts it self forth into outward actions They do not know the number of the Elect nor the nature of spiritual desertions the manner of mortifying sin unless by the Church and Ministry of the word So again for the manner of their knowledge That of the Schools about their morning and evening knowledge is vain but it is plain they know discursivè as well as intuitivè though some say they are creaturae intelligentes but not ratiocinantes There are three degrees of their knowledge say the Schoolmen 1. Naturall which they had from the Creation Iohn 8. 4. Some abode in the truth others fell from it 2. Revealed 1 Pet. 1. 12. Ephes. 3. 10. The Greek word signifies to look into it narrowly Piscaetor thinks it hath reference to the Cherubims who did turn their faces to the propitiatory which was a type of Christ. 3. Experimental which they have by the observation of those things which are done among us so they know the repentance of the godly Luke 16. 10. 2. The will of Angels is to be considered Will in the good Angels is that whereby they desire good things known and forsake evil The Angels would never have sinned if they had not been voluntary for although the good Angels be now so confirmed in holiness that they can will nothing but good yet that hinders not liberty no more then it doth in God or Christ himself to be a free Agent is a perfection to sin is a defect and ariseth not from the liberty but the mutability of the will 3. Their motion and place That they are in a place is plain by Scripture which witnesseth that they are sometimes in heaven and sometime on earth as their service and office doth require They are not in a place as bodies are they are not circumscribed by place for a legion of devils was in one man Luke 8. 30. They are so here that they are not there and therefore one Angel cannot be in many places although many Angels may be in the same place and they move not in an instant though they move speedily They continue in the highest heavens unless they be sent thence by the Lord to do something appointed by him where being freed from all distractions and humane necessities they behold the glorious presence of God their understanding and will being pitcht upon him Mat. 18. 10. 22. 30. Ps. 68. 1. Luk. 2. 13. 4. Their society and communion for it
men Let us sanctifie God in our hearts by contemplating this great work We see the truth of one part of the narration of Scripture in the increasing and multiplying of creatures and we see it done by a secret and hidden way let us therefore believe his promises Can God promise any thing to us more exceeding our reason to conceive how it should be effected then it exceeds our reason to think how the kinds of things are increased and continued in the world for so many hundreds of years We can see no reason how an egg by the Hens sitting upon it for a few dayes should be made a Sparrow Starling Hen or other Bird. God prepareth fit nourishment for all the creatures to eat and conveyeth it to each of them in that quantity and season which is fittest for them Psal. 104 27 28. 145. 15. 147. 9. Psal. 136. 25. Reasons He that provideth food for all must know their number their nature and places of abode and their several needs and he that knows these particulars must be none other but God he must know the quantity of the thing provided for food and the quality of it and the season of it and none can do these things but an infinite Essence that is to say a God 2. God in providing for the Creatures provideth for man who feedeth on them and he declareth his own wisdom and goodnesse in continuing the kinds of things and continuing them in welfare This should teach us faith in Gods promises by which he hath undertaken to seed and to provide for us so our Saviour argues Mat. 6. 26. Object The adversity of the good and prosperity of the wicked seem to oppose Gods providence If there were any providence God would see that it should be Bonis benè malis malè si Deus est unde mala si non est unde bona Answ. There is no man absolutely good or absolutely evil but as the best have some evil so the worst have some good and therefore God will punish that evil which is in the good with temporal punishments and give temporal blessings to the evil for the good that is in them that seeing all good must be rewarded with good and all evil with evil the good of the good might have an everlasting reward of good and on the contrary the evil of the evil might have an everlasting reward of evil The godly are many times brought to great straights 1. That their sufficiency may be in God alone and that they may live by Faith 2. That he may make them partakers of Christs sufferings Rom. 8. 29. 3. Though they be in wants God is all-sufficient to them in the losse of all things 2 Cor. 6. 10. Hos. 14. 3. The wicked often have great abundance Psal. 73. 7. but they receive these things ex largitate from an over-flowing bounty not from any interest and propriety in God 2. These things are their portion Psal. 17. 14. they are but solatium to the godly and praemium to them as Prosper speaks as afflictions are justi exercitium and injusti supplicium saith he 3. These outward things are often their snare Iob 20. 22. 1. It refutes the fancy of Atheists and Epicures which pretend that the observation of such slender matters holds no correspondence with Gods greatnesse Aristotle said It was as unfit for Gods knowledge to descend into these inferiour things as for a Prince to know what is done in the kitchin Whereas it is Gods greatest greatnesse to be Infinite the light of the Sun extends to every little hole 2. Some say he cares for universal things only and not singular but then he should not care for himself and his Knowledge should not be Infinite He takes care for all things as if they were but one and for every thing as if that one were all 2. We must admire and adore the excellency of God which knoweth all things David contemplating this point confesseth this knowledg is too wonderful for him 3. Let us often put our selves in minde of this truth that it may work in us a reverent care of ordering all our words and actions aright in his sight that nothing may slip from us unworthy his eye and ear offensive to his most great and pure Majesty and all-seeing eye How careful are we of our speeches and actions when we know that they are marked by some one of note and quality 4. God hath a general providence about all things yea even in sins God determines sin in regard of time and measure and orders it and evils of punishment Iob 1. 21. 2. 10. The Lord hath taken away when the Sabaeans spoiled him Amos 3. 6. Is there evil in a City and the Lord hath not done it God preserves the persons and estates of his people in evil dayes They are called The hidden ones Psal. 81. 3. See Isa. 26. 12. Esth. 6. That the King should not sleep that night and that then he should call for a book rather then any thing else and that book of the Chronicles and that in that book â—e should light on that place which specified Mordecai's service 1. The Lord decrees their preservation from eternity there is an election to preservation as well as to salvation See Isa. 4. 3. Dan. 12. 2. 2. In evil times the Lord sets his mark upon them Ezek. 9. Revel 7. he will order all things so that the judgement shall not come till they be secured 3. He so orders all things that every thing shall tend to their deliverance 4. The Lord will speak to the hearts of those that are the instruments of vengeance that they shall shew kindnesse to them the great rule of God in the world is over the spirits of men Ier. 39. 11 12. 5. Sometimes God raiseth up the spirits of his people that they overcome their oppressors Isa. 41. 15. Zech. 16. 3. 6. By ordering of counsels reports and apprehensions A Philosopher could say in danger of shipwrack in a light starry night Surely I shall not perish there are so many eyes of providence over me We shall never feelingly applaud and acknowledge Gods Wisdom Justice Goodnesse or other Excellencies if we contemplate not the exercise of them in the works of his providence but in observing these we shall surely attain an high esteem of him and be ready to confesse his worth When Gods works imprint not in our hearts a reverent fear of him a hearty love to him a confident trusting in him a dutiful submission to him and the like vertues they are fruitlesse to us and we receive no profit by them In respect of God there is no confusion but he rules wonderfully in the midst of all disorder that seems to be in the world wisely disposing of the same to the glory of his great name Eccl. 5. 7. 3. 17. Isa. 26. 20 21. Iob 21. 30. It teacheth us thankfulness and patience if things make for us to
with the sins of others Ier. 9. 1. Ezek. 9. 4. Ezra 9. 3 4. See 1 Cor. 5. 2. David was the great Devotionist of the Old Testament Psal. 119. 136 Phil. 3. 18. The greatest sinners when once converted are most compassionate to others because they have experience of the power of sin and have most sensibly felt the goodnesse of God God is dishonoured by the sins of others as well as by our own sins the godly hate sin both in themselves and others Psal. 97. 10. Of the second Very great corruptions in heart are yet to be found in sincere Christians 2 Chrâ— 15. 17. Very few men are recorded in Scripture but their great sins are recorded as well as their graces except Iosiah and some few others Davids adultery and murder 1 King 15. 5. Some think he was given to lying Psal. 119. Remove from me the way of lying Salomons grosse Idolatry 1 King 11. 4. Peters shameful Apostasie Mark 14. 71. Asa's persecution 2 Chron. 16. 10. First For inward corruptions there is the body of all sins remaining in the soul of every gracious person though it be mortified and broken it doth not rule in him Paul writeth to the Ephesians and Colossians and wisheth them to put off the corrupt old-man Secondly For actual we may say with Iames In many things we offend all our infirmities are mingled with our best duties we break out many times into things we know to be evil slagitious crimes The people of God are freed 1. From the sin against the holy Ghost 1 Iohn 3. 9. 2. From sin raigning 3. From a total apostasie Ier. 3. 22. they cannot lose all saving grace 1 Pet 1. 13. 4. From final impenitency Psal. 37. 24. Godly men may fall into other sins 1. The state of grace cannot exempt them 1 Iohn 2. 1. 2. The truth of grace cannot preserve them their actions come from a mixt principle 3. No degrees of grace can preserve them Phil. 1. 6. nothing will perfect our sanctification but the beatifical vision 1 Iohn 3. 3. They may fall into the grossest errors in judgement and foulest evils of practice In the Church of Galatia some denied Justification by the righteousnesse of Christ. In the Church of Corinth some denied the Resurrection Revel 18. 4. Tertullian fell to Montanism Luther to Consubstantiation David into murder and adultery Salomon to Idolatry Peter to deny his Master with execration True believers may fall grievously and hainously 1. Into sins not only quotidiani incursus August of daily incursion but such which do vastare Conscientiam as the Schoolmen speak though they do not Excutere fidem 2. So as to wound the consciences of their brethren Rom. 14. 15. 3. To wound their profession 1 Tim. 6. beg Rom. 2. 24. 4. They may strengthen the hands of sinners 2 Sam. 12. 14. 5. They may greatly grieve the Spirit 6. They may contract a damnable guilt Psal. 90. 8. 7. They may fall so as to bring on themselves great temporal afflictions Ezra 9. 13. Psal. 99. 8. Ier. 2. 19. 8. They may be chastened with spiritual afflictions Psal 51. 12. 9. God may in them punish one sin with another David was punisht with carnal adultery for his spiritual security 10. They may lose though not jus ad regnum yet aptitudinem regnandi Yet there is a great difference in their sinning between them and the wicked their spots are not alike 1. They have not such a full inward principle to sin David committed adultery not as Zimri with his whole heart the other had a principle checking him totus homo sins but not totum hominis there is a principle of grace 2. They do not constantly sinne they live not in grosse sins it is one thing to fall into the dirt as a sheep another thing to wallow in it as a swine doth 3. These are bitter sins to them and minister much matter of humiliation afterwards David was a murderer and a bitter penitentiary for it Psal. 51. Deliver me from bloud guiltinesse 4. They are in a combat and fight with their ordinary infirmities of passions as Paul Rom. 7. Gal. 6. it makes them often pray it puts them into sad agonies as Rom. 7. what they would not do they do therefore O wretched man that I cannot pray be humble 5. They do at last come out of these with the contrary graces and delight in them they mortifie and subdue their lusts Rom. 8. The law of the Spirit frees them from the law of sin yea they delight in the contrary graces His delight is in the law of the Lord. 6. They do not only come out of them themselves but set against them in others the woman of Samaria called her neighbours Lydia her family Then will I teach transgressors thy wayes It is a great mercy for the holiest men to be preserved from grosse and scandalous sins 2 Pet. 1. 10. Reasons 1. Hereby all the actual exercises of grace are suspended one hath no more use of grace then if he were an unregenerate man Psal. 51. 10 11. there is a Deliquium gratiae as well as animae 2. There is a suspension of all the priviledges of grace when one fals into grosse sins there is an interdiction though not an intercision a sequestration though not an ejection Psal. 51. 7. He alludes to the purging of the Leper under the Law he had a right and title to his house but not an actual enjoyment of it a man hath communion with God here by the acts of grace and consolations of the Spirit these are suspended 3. Grosse fals in Gods people are commonly penal the punishment of other sins 2 Sam. 11. 6. Matth. 26. 33 34. as sin cannot be called by a worse name then sinne Rom. 2. 1â— so God cannot punish sin worse then by sin 4. It leaves a blot on a man which shall never be wiped off Peters denial is spoken of where ever the Gospel is publisht Ieroboam that made Israel to sin This is that Ahaz Iudas the Traitor 5. Hereby you grieve the hearts of the Saints and strengthen the hands of the wicked 6. Though God pardon the sin yet he will not take off the temporal judgement from the person and posterity The execution of judgement shall begin with them Amos 8. 1. 1 Pet. 4. 17. God will punish his people with greater severity Lam. 4. 6. Mat. 3. 10. Six sorts of godly persons are in danger First Men in the highest place Magistrates Ministers David Peter Secondly Men of great parts Knowledge puffeth up Augustine saith of Licinius one of great parts but of a corrupt judgement Cupit Diabolus à â—â— ornari Thirdly Men of the greatest graces God leaves sinne in men to keep them low therefore when men are high in grace he leaves powerful lusts to exercise them Fourthly Men that are carnally confident as Peter Dr Pendlâ—ton Fifthly Those that are censorious against the fals of others Gal. 6. 1.
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
better of Christ then the Turks which esteem Christ a holy Prophet of God who taught us his will Socinianisme is a complication of many ancient heresies condemned by ancient Councels A doctrine that undermines the merit and satisfaction of our Saviours death Arminlanism gratifieth the pride of will Popery the pride of outward sense and Socinianisme the pride of carnal reason Dr Hill on Prov. 23. 23. The Socinians deny the Deity of the Lord Jesus Christ the Deity of the holy Ghost the Trinity of Persons they deny that Jesus Christ hath merited or satisfied for his people The Papists besides some fundamentall errours as justification by the merit of our own works are most abominably Idolatrous in their worship Of all Hereticall and False Teachers this last age hath afforded I know none more pernicious then these two 1. Libertines that teach to neglect obedience as in every respect unnecessary 2. Justitiaries that presse obedience as available to justification Dr. Sclater on Rom. 4. 15. Antinomianism is the most dangerous plausible errour that almost ever invaded the Church insinuating into well-meaning mindes under a false pretence of advancing Christ and free grace Mr Baxt. Inf. Church-Memb part 2. Sect. 8. The original of the Antinomians seems to be from the old Katharoi called Puritans who being justified affirmed they were perfect and free from all sin as the glorified in heaven M. Rutterf Surveigh of the Spirit Antich part 1. c. 1. The Antinomians say repentance grief sorrow for sense or conscience of sin in a Beleever is legal carnal fleshly from unbelief and the old Adam and that it is contrary to faith and Gospel-light to confess sins and was a work of the flesh in David Id. ib. c. 2. Vossius in his Historia Pelagiana saith that Pelagius was humani arbitrii decomptor Divinae gratiae contemptor a trimmer of nature and â—n affronter of grace The Pelagians say that a man may by strength of nature convert himself that Adams sin did hurt himself alone that no hereditary stain came to hâ—s posterity by it that in infants there is nothing of sin that men die not for the punishment of sin but by the law of nature They were so called from one Pelagius a Welchman his name was Morgan which signifies the sea but he chose rather to be called Pelagius He dwelt by the sea Vide R. Episc. Usser de Britan. Eccles. Primord c 8 9 10. He seemed to some to have excelled in such great eminency of knowledge and learning that some thought that place Rev. 8. 10. was to be interpreted of his fall Against this Heresie Austin and Ierom disputed much Christ doth not say Iohn 5. 5. without me you can do little but without me you can do nothing Aug. in Ioan. Tract 81. Sententias vestras prodidisse refutasse est patet prima fronte blasphemia said Ierom of Pelagius and his opinions Austin gives the reason why Pelagianism did spread so much because there were Pelagiani fibrae in every man naturally Austin termed the Pelagians inimicos gratiae Dei Prosper ingratos ungratefull and ungracious men contra ingratos The Arminians too much follow the Pelagians Of Arminius and his opinions Vide Praefat. ad Eccles. Act. Synod Dordrecht The five Articles of the Remonstrants do exalt mans free-will In the first Article God is said to have chosen them which would beleeve obey and continue in faith and obedience In the second it is affirmed that Christ obtained reconciliation with God and remission of sins for all and every one if by faith they be able to receive these his benefits In the third and fourth Article the efficacy of conversion depends upon mans will so that it is efficacious to conversion if a man will and inefficacious if he will not In the fifth Article perseverance in faith is ascribed to mans will which is to derogate from the Fathers free Election the Sons Redemption and the holy Ghosts Conversion Hypocrisie Hypocrisie is that vice by which men content themselves to seem good but are not carefull to be so in very deed that is a good description of it 2 Tim. 1. 3 5. See Matth. 23. 14. 24. 51. In that measure we like of sin in that measure is hypocrisie in us Greenham There are two kindes of Hypocrites 1. Such as are grosse and know they do dissemble 2. Such as have great works of Gods Spirit as knowledge joy sorrow and reformation of their sins which do take these to be true graces because they come near them and are like them as the foolish Virgins A very hypocrite may make some account of serving God Saul durst not fight till he had offered sacrifice 1 Sam. 13. 11 12. A man may hear and that with joy and beleeve and bring forth a blade of forward profession and yet be an hypocrite The Pharisee boasted that he paid tithe of all that he possessed that he fasted twice a week Paul was unrebukable according to the law and after a sort conscionable in exercises of Religion Psalm 50. God tels the hypocrite he will not reprove him for his sacrifices this way he was not much behinde hand Reasons 1. A certain natural spark of the knowledge of God is left in man since the fall 2. It is a credit to be somewhat Religious 3. It is fit to feed their pride and a conceit of their own goodnesse 4. This is a means of nourishing him in his false and presumptuous hope of salvation The difference between the religion of the hypocrite and true-hearted 1. In the matter the one meditateth in the word read and heard applying it to himself by turning it into matter of sorrow or joy confession or petition the hypocrite will never thus apply the word of God unto himself in the several parts of it 2. The hypocrite hath alwaies a false or evil end in his devotion either he aims at praise amongst men or earning heaven to himself notwithstanding his bearing with himself in some sins he aims not at the pleasing of God and getting grace and power to himself that he may overcome sin 3. They differ in the fruit and manner of performing these exercises the hypocrite neither hath nor careth to have the power of these acts working mightily in his heart The Pharisees contented themselves to wash the outside of the cup and platter and to be zealous observers of the letter of the law being yet within full of all wickednesse The most accomplisht hypocrite cannot expresse 1. The life and power of a Christian 2. Nor the joy of a Christian. The open prophane man may be worse then the hypocrite in some respect he dishonoureth God more and sinneth with a higher hand and with more contempt of God and also with more hurt to â—â—en by his example then the wicked man doth Yet the hypocrites case in other respects is worse then the state of the prophane man 1. In this life he is hardlier
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
it come to enjoy God which doth eminently contain all good in him it can never come to have full satisfaction Light was the first thing in the Creation and so in the new Creature Eph. 4. 23. he hath a new judgement speculative and practical 1. Speculative he apprehends and discerns those Reasons and Arguments against sin and for grace more then ever he did he is amazed to consider what darknesse and folly he lived in before 1 Cor. 2. 15. 2. Practical He applies the things he knows for his humiliation and exercise he so knoweth truths that he loves them and delights in them he knows them experimentally Conversion of a man is a Divine teaching of him Isa. 54. 13. Ierem. 31. 44. Iohn 6. 45. The Properties of this teaching 1. It is necessary without this all other teaching is in vain David often prayes that God would teach him his statutes open his eyes the Ministers teach the ear God the heart 2. Efficacious Iob 36. 22. 3. Clear and distinct hence Gods Word is called a Light and it is called the riches of the assurance of understanding 4. Practical it is an acknowledgement after godlinesse Verba Scripturae non sunt verba legenda sed vivenda said Luther 5. Abundant under the Gospel All shall know me from the greatest to the least Knowledge shall cover the earth as the waters do the Sea A great part of Conversion lieth in the renewing of the minde Rom. 12. 2. Ephes. 1. 17 18. Phil. 1. 4. This renewing consists First In Knowledge and that 1. Doctrinally of the truths to be beleeved this is the very foundation and that which is called historical faith that is a knowledge with an Assent to those truths which are recorded in Scripture many may have this and more which yet are not converted but yet where Conversion is this must necessarily precede 1 Cor. 2. 2. Whom God converts he enlightens Iohn 6. 45. 1 Cor. 8. 2. mans whole Conversion is called a teaching 2. Practically partly of our own filthinesse Iohn 3. it was necessary for Nicodemus to know his natural filthinesse partly of Christ sinne will overwhelm the soul without this Rom. 7. 24 25. Ephes. 1. 19 20. one must know his own poverty and Christs riches his own guilt and his satisfaction 3. It makes the heart beleeve and assent to these truths the understanding doth not only need converting grace to turn but to assent and firmly to adhere to the truths revealed to the promises manifested for the heart doth not turn to God by knowing the promises but by firm relying on them and this is that which is called trusting so much in the Psalms 4. The judgement is induced to approve of Gods Word his precepts and promises aâ— the best He accounts those things best and worst which the Word doth The converted man esteems of Gods favour and freedom from corruption more then all the glory and riches of the world 5. The minde is in part sanctified in regard of the thoughts they were roving distracted impertinent and very frothy now the minde is renewed about them so that it hath more holy thoughts more composed more profitable and united in all duties and performances more low thoughts of our selves and high thoughts of Christ. 6. It looketh then only to Gods Word My sheep hear my voice To the Law and the Testimony 7. Their minde is renewed in respect of consultations Paul consulted not with flesh and bloud he subjects all to the glory of God and this Word 8. He invents holy purposes means and wayes to propagate Gods glory 9. He discerns things that differ Rom. 12. 7. CHAP. XV. Of the Sanctification of the Will GODS great work in Conversion is in the Will Isa. 1. 19. Revel 22. 17. Ps. 110. 3. Ephes. 1. 19. when ever he converts the soul he subdues the Will 1 Chron. 28. 9. Phil. 2. 13. Grace is a resignation of our selves to the will of God Rom. 6. 17. 2 Cor. 8. 10. Though the will of man be subdued in conversion and made free yet it is not perfectly made free as a degree of blindnesse that remains in the Understanding so a degree of bondage in the Will The work of Conversion is never perfected till the will be gained it begins in the mind Ephes. 4. 23. but ends in the will Deut. â—0 6. All liberty must proceed from Liberum judicium a judgement of the understanding not mislead by sensitive objects Aquinas The Will is renewed in a godly man in these particulars 1. It is made flexible so Paul when he was converted Lord what wilt thou have me to do Psal. 40. 8. 143. 10. This Will is broken which before was contumacious and stubborn Isa. 11. 6. 2. Tender it was hardened before this is implied in that a fat heart that hath no sense or feeling either of Gods displeasure or the fearful eâ—â—aâ—e it is in the man converted hath a heart of flesh Ezek. 36. 26. which is opposed there to a stony heart that is senslesse and stupid 3. It is moved upon pure motives for the holinesse of the precepts David prizeth Gods Word above thousands of Gold and Silver for the spiritual profit of it it would quicken and enlarge his heart support him in afflictions 4. It is established and setled in a good way the honest heart holds fast the Word of God cleaves to the Lord with full purpose of heart 5. It is made efficacious and fervent in holy things their services are free-will offerings 1 Chron. 29. 14. Rom. 7. 18. 6. In regard of its acts 1. In its election and choice it is sanctified preferring holy and eternal things before sinne and temporal Heb. 11. Moses chose the reproaches of Christ before the treasures of Aegypt Election is an act of the Will about the means and answereth to consultation in the Understanding 2. In its consent it consents to God and Christ Isa. 1. 19. 2 Cor. 11. 2. Rom. 7. 16. 3. In regard of the power it hath over the other faculties for it commands the other powers of the soul as on the understanding to make it think and reason about this or that 2 Pet. 3. 5. it sets the understanding on searching the truth and finding it out and the Will delights it self in good things 7. It is adorned with those habitual graces which are necessary for it 1. Fiducial recumbency and trusting in God the Will renewed rolâ— it self upon Jesus Christ and hath confidence and boldnesse 2. Love to God above all other things therefore he saith I will circumcise you that you shall love the Lord your God with all your heart 3. A divine hope which keepeth up the soul in all difficulties Lam. 3. 13. Obedience is the vertue of the will by which it is flexible to Gods will in all things and for his sake Here Coeca obedientia blinde absolute obedience is as necessary and commendable as in Friars to their Superiours it is
The activity of grace appears chiefly in our love and desire for the good things of Christians are not yet enjoyed and therefore is this affection so much exercised 1. In general the work of grace is to renew that which our original corruption spoiled in the affections or to repair the image of God once stamped there It takes off the desire from the creature and turns it to the proper object of it in a due order method and measure 2. Particularly 1. The true object of a sanctified desire primary and ultimate is God Christ and all the graces of his Spirit and the means of Grace the Ordinances and in a due place moderately the creature and what ever is helpful to me We ought to desire 1. For our selves only good things Prov. 11. 23. God chiefly Psal. 42. 2. Revel 3. 2. Christs righteousnesse and the vertues of the Spirit the means and helps to grace as the sincere milk of the Word and the company of the Saints and the like helps as Paul desired to see Timothy places and occasions of doing good if we finde our selves furnished for them 1 Tim. 3. 1. Natural benefits and good things health liberty We ought to desire for others their conversion Rom. 10. 1. and growth in grace and salvation the welfare of the Church Secondly The act or measure of it carried to its proper object God and Christ with greatest intensnesse called hungring and thirsting As the Hart pants after the water brook and moderately carried to the things of this world grace is a spur to our desires for spiritual things and a bridle to them for earthly We must 1. Desire spiritual things more then temporal Mat. 5. 6. 2. Among spiritual things those most which may do us most good as Paul bids us covet spiritual gifts chiefly that we may prophesie 3. The publick good more then our own There is no evidence of grace so constantly to be found in a gracious heart as the holinesse of their desires Nehem. 1. 11. The desire of our hearts is toward thee Rom. 7. Cant. 1. Draw me and we will run after thee Reasons 1. Because their good is absent from them the heart which cannot say I pray and believe can say I desire to pray and believe The true desire of grace is grace it self in a degree 2. The Saints of God have ever pleaded their desires as an evidence of their interest in God when they could plead nothing else My soul longeth for thy salvation Marks to try whether our desires after these things be sanctified First Then thou desirest all that is good Christ Grace the Ordinances the Gospel holds out Christ to be good to me therefore one may somewhat desire this and not be sanctified I must desire him to be my King and Lord as well as my Saviour Secondly It hath five Properties 1. It is the greatest and strongest the soul hath of rational not sensitive desires therefore set out by hunger and thirst panting after God Whom have I in heaven but thee and in the whole earth in comparison of thee Desires put out on Election and counsel are put out most on these things 2. It is accompanied with sadnesse and languishing if it attain not the thing desired Hope deferred makes the heart sick 3. They would enjoy the object presently Balaam could desire it at later end If I desire a thing as an end I cannot but desire it presently 4. These desires are constant till the thing be fully enjoyed Ioh. 4. 14. 5. Such desires are operative otherwise if they put us not on the use of means they are not right Such an one will be at any cost for exalting adorning that thing What is a mans happinesse end glory he desires to make as excellent as may be Who ever truly desires spiritual things desires them as their glory they will give all for the glory of Christ and the beauty of the Gospel How to know whether our desires after the things of this life be sanctified try that by two things 1. In the point of subordination as they may stand with subordination to the great things he desires As farre as these outward things may be usefull and helpfull to the things of Gods Kingdome One thing have I desired saith David as an end Zeâ—h 7. 5 6. Whether you eat or drinke or what ever you doe and so desire do all to the glory of God 2. You shall try it by the moderation of your spirit If you desire these things as inferiour goods 1 Cor. 7. 27. Means or Directions to keep your desires strong and vigorous after spiritual things and to moderate your desires after earthly things Of the first 1. Labour for a thorow knowledge and acquaintance with these spiritual things knowledge of a thing stirs up the appetite Two men did vehemently desire a spiritual communion with God Moses and Paul and none knew more of Christ then these Study the things of God of Christ and Gods Kingdom not only a speculative knowledge but a practical taste of God rest not till thou hast some experience of this supernatural object Other truths quickly â—loy when one understands an Art or Tongue the knowledge of spiritual things quickens the appetite and enlargeth the soul. 2. Labour to be acquainted with thine own emptinesse how empty of all grace and full of corruptions thou art Tecum habita labour to get a sense of these things what a great evil an hard heart is and what it is to be deprived of God so the Lord counsels the Angel of Laodicea 3. Hope of attaining is the whetstone of desiring study those promises He will satisfie the hungry soul and those that thirst after the Well of life and open thy mouth and he will fill it Directions how our desires after the things of this life may be sanctified In general The sanctification of these desires stands in their moderation we must have a care that they be not inordinate First Labour in general for a contented minde Heb. 13. Be without covetousnesse Get a contented spirit which may stand in an indifferency to these things 3. Rules 1. Let thy desires be fully let out after the things of heaven this will moderate them to all other things because they will satisfie them 2. Labour to be rightly informed what all these worldly things are and thy soul will be moderate toward them know six things of them 1. None of all the things of this life have any good in them to us further then they are useful There is a necessity of food and raiment to uphold our natural being but otherwise all these things are but useful in a subordinate way not good further then of good use 2. They are of no use at all to the saving of thy soul I am going to a place said the Martyr where money is nothing worth the thing I am to look after is the saving of my soul. 3. They are all by Gods own appointment most
liberality prodigality in the excesse or covetousnesse in the defect be worse Covetousnesse is the worse because 1. It is the root of all evil Iudas sold Christ for it 2. The covetous doth good to none nor to himself neither the prodigal doth good to many 3. Age is some remedy as against other vices so against prodigality covetousnesse then grows young II. Humility It is that grace whereby a man doth make little or no account of himself Iob 42. 6. Ezek. 20. 43. Or It is a grace of the Spirit of God whereby a man out of true knowledge of himself his state and condition accounts himself vile and walks accordingly before God and man Every good man is humble Prov. 30. 2. Luke 18. 13. Poverty of spirit is the first step to heaven Matth. 5. 3. High in worth and humble in heart saith Nazianzen of Athanasius All the Stars the higher they are the lesser they appear so must all the Saints Humilitas virtus Christianorum prima secunda tertia Aug. Augustin being asked What vertue was most to be desired he answered Humility being asked What was the second he answered Humility Which was the next he said still Humility Primislaus the first King of Bohemia kept his shoes by him to put him in minde from whence he rose We reade of Agathocles that King which was at first but a Potters son and after advanced to the Kingdom of Sicily that he would together with his plate of gold and silver have earthen vessels on his cup-board to put him in minde of that condition he was in before Iacob saith I am lesse then the least of all thy mercies Abraham cals himself dust and ashes David terms himself a dead dogg 1 Sam. 2. 4. a flea that is a poor mean base worthlesse person Paul terms himself The least of all Sainis and the chiefest of sinners 1 Tim. 1. 15. Though I be nothing saith he and I am the least of all the Apostles not worthy to be called an Apostle God often cals for this grace Ephes. 4. 2. Col. 3. 12. Phil. 2. 3. God teacheth the humble exalts the humble He hath two thrones one in the highest heavens and the other in the lowest heart Humility hath the promise both of temporal benefits Prov. 22. 4. and Spiritual Prov. 3. 34. Grace Prov. 11. 4. Wisdome Prov. 22. 4. the fear of God and finally Blessednesse Matth. 5. 3. Reasons 1. Because a godly man knows Gods excellency the foulnesse of sin and his own littlenesse and sinfulnesse therefore must needs be mean in his own eyes Iob 42. 6. Isa. 6. 6. Secondly There is no way to exalt mercy but by abasing self it will not be prized unlesse self be abased Deut. 26. 5. The whole have no need of the Physician but the sick Marks of this excellent grace 1. We may judge of it by the efficient cause the Spirit of God must be the worker of it God when he converts a man shews him his own misery and the excellency of Christ. 2. The effects of humility It discovers it self in its carriage to God upon his dispensations toward us if his waies be waies of mercy and enlargement it admires free-grace in them all 1 Chron. 29. lat end that I should enjoy such blessings if God send afflictions he acquits his severity and saith The Lord is righteous and submits to him 3. Such a one rejects himself as vile and abominable in the sight of God Paul after his conversion saith I know that in me dwels no good 4. Such a one willingly imbraceth every service belonging to his relation Christ washed his Disciples feet Queen Bathsheba taught Salomon her son 5. He is far from censuring and undervaluing of others Be not many masters Iam. 3. 1. The whole design of the Gospel lies in two things 1. To make the creature nothing 2. To make the grace of God in Christ all things Quickning Motives to provoke us to get Humility Meditate on three things 1. The absolute necessity of it 2. The difficulty of it 3. The excellency of it 1. The necessity of it God takes no pleasure in men till he hath brought them into such a frame Humility is necessary also for every condition of life if God send crosses thou wilt never bear them till he have humbled thy spirit 2. The difficulty of it It is hard to get the heart into such a temper all that is in thee is against thee The Grecians and Philosophers thought humilitie was not a vertue but a despondency of Spirit all thy corruptions are against it thy excellencies wit authority thy graces against it grace will be against grace thou wilt be proud because thou art humble 3. The excellency of it Thy heart shall be Gods Temple a broken Spirit is in stead of all Sacrifices it will nourish all graces in thee a humble man seems to creep but he flies to heaven saith Parisiensis not one administration of God will passe without doing thee good if thou hast an humble spirit Means to get it First See thy pride all sin is resolved into pride Ier. 13. 17. Secondly Meditate 1. Of the basenesse of thy beginning and original thou comest immediately from the slime of thy parents loins and mediately from the dust of the earth and just nothing 2. Consider thy extream sinfulnesse How little do we know in comparison of what we should know how little do we love serve and obey God in comparison of that our duty bindeth us What a deal of atheism blindenesse vanity is in our mindes How forgetful are we of God and our later end how foolish and sensual 3. We must put our selves in minde of our death and later end we must shortly rot putrifie stink and crawl with worms we must return to the dust lie down in the grave must be without wealth honour beauty strength wit learning knowledge celebrate thy own funerals 4. Consider of the torments and wofull condition which we have deserved to which we must go if we be not humbled in the sense of our having deserved it we cannot escape Thirdly Adde to these meditations hearty prayers to God to humble you to convinte you of sinne to open your eyes to know your selves and him The knowledge of Gods holinesse excellency majesty glory will also abase us Isa. 6. 5. Iob 42. 5 6. The worst pride is an overweening of our selves because of our graces Consider 1. That this holinesse is received from God 1 Cor. 4. 17. 2. It is imperfect 3. It is in its own nature defective being a creature Grace is depositum as well as donum a talent or pledge that the Lord hath left with you as well as a gift Iustice. Iustinian defines it thus Est constans perpetua voluntas suum cuique tribuendi he begins his Institutions so D. Ames de consc lib. 5. cap. 2. saith it is a vertue by which we are inclined to perform all due offices
to our neighbour D. Hall saith Justice comprizeth all vertue as peace all blessings Antiochus of Asia sent his letters and missives to his Provinces that if they received any dispatch in his name not agreeable to justice Ignoto se has esse scriptas ideóque eis non parerent See Speed in the Reign of Henry the 5th concrning his Justice p. 625. Scepters born by Kings and the Maces of all Magistrates are straight emblems of Justice D. Clerk The Rules which must be observed in executing of Justice 1. The doer must have a calling and authority to it Peter had none when the High-priests servants came to lay hold on Christ and he cut off the ear of Malchus 2. He must indifferently hear both parties Philip kept an ear alwaies for the Defendant therefore Suetonius justly chargeth Claudius with injustice for precipitating his sentence before he had given a full hearing to both parties nay sometimes to either Pronunciabat saepe altera parte audita saepe neutra 3. He must lay all he hears in an even balance and poyse them together Res cum re causa cum causa ratio cum ratione concertet 4. He must maturely advise and seriously consider of the matter before he passe sentence Iudg. 19. 30. 5. The person punished must be indeed an offender or guilty person not made so to appear by forged cavillation as Naboth nor so reputed out of the rage of the punisher as the Priests of Nob in Sauls conceit but having indeed done some and being duly convicted to have done some thing worthy of stripes bonds imprisonment for else to strike the innocent is abominable to God 6. The punishment must be proportioned to the sinne as a plaister to the sore a lesse punishment must be inflicted on a lesse sinne and a greater on a greater with this proviso that the greatnesse of the sinne be not measured alone by the matter of the thing done but also by other circumstances considered together with that and chiefly by the mischiefs which will ensue upon the doing thereof and so those faults must be punished with capital punishments which are either in themselves very enormous or in their consequents and effects very mischievous 7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne that God may not thereby be dishonoured not any self-regard Severity is the executing of punishment fully without sparing in any part of the punishment and speedily without too long deferring and putting it off Deut. 13. 8. 19. 21. Ezek. 8. 18. Salomon tels us That a wise King turneth the wheel over the wicked that is is severe to them See Psal. 101. 8. a parent must correct his son and not spare for his much crying God therefore often saith I will not spare nor mine eyes shall not pity we must be just as our heavenly Father is as well as merciful as he is Reasons 1. In respect of God we ought to shew a love to him and conformity to his judgement and a detestation of that which he detests and a care to please him in doing what he commands 2. In respect of the sinne it is a thing wholsome and profitable for their souls the welfare of which is to be preferred before ease Punishment to a fault is like a medicine to a disease or a plaister to a â—ore 3. This is requisite for the good of others as the Scripture expresly noteth that others may hear and fear and do no more so wickedly 4. It is requisite for the publick safety for what sins are not duly punished will grow frequent ordinary general 5. For the honour and credit of the Laws and Law-makers if they did well in appointing such a correction for a fault why is not their order observed and put in practice If ill why did they make the Law 6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing David and Eli were sharply punished for failing herein Knowledge or Wisdom Wisdome is 1. Intellectual which consists in the knowledge of the languages and the liberal Arts and Sciences 2. Moral which consists in a gracefull comely and discreet carriage of our selves Ephes. 5. 15. Col. 4. 5. 3. Civil which consists in an orderly Government of Corporations and Societies committed to our charge 4. Spiritual which consists in the knowledge of the true God and in the serving of him in a true manner Prov. 1. 7. 1 Chron. 28. 9. The knowledge of God and Christ is the ground of all our good 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination Iohn 16. 8 9 10. therefore it is called Illumination Heb. 10. 32. Vocation comes in by knowledge Ephes. 1. 8 9. Justification Isa. 53. 11. Glorification Iohn 17 3. There is a two-fold Knowledge 1. Speculative whereby we assent to the truth revealed this is found in the devils in as large and ample measure as in the Saints they being knowing Spirits know and assent to the truth of every proposition that a childe of God knows 2. Experimental whereby we do not only know that it is so but taste and see it to be so Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith We should labour not only to know God as God in the creatures by the light of nature and reason but to know him in the Gospel by the light of revelation and Christ in the excellency of his person as God-man and the sufficiency that is in him the riches of his grace and satisfaction and our communion with him Matth. 16. 16 17. to know God and Christ as calling and converting us Ephes. 1. 17 18 19. Col. 1. 27. Such a knowledge of God and Christ will fill us with high thoughts of them and high apprehensions will breed strong affections to them and increase all graces Exod. 33. 19. Isa. 6. 5 8. Col. 3. 16. The devil much opposeth this knowledge 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul he brings it to the means Wisdome is an excellent endowment a principal and one of the cardinal Vertues much to be desired and esteemed Wisdome is the chiefest saith Salomon he speaketh of spiritual wisdome but the proportion holdeth fitly as spiritual wisdome is the principal among spiritual graces so natural wisdome among natural The excellency of a thing saith Salomon in another place is wisdome and who is as the wise man and also Wisdome maketh the face to shine As light is better then darknesse so is wisdome then folly A poor wise childe is preferred before an old foolish King Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints To the onely wise God be glory for ever and ever To the onely wise God our Saviour be glory and majesty dominion and power for ever
we communicate to others what we have learned or learn of others what we are ignorant of or strengthen one another in that which already hath been taught us Prov. 1. 5. 13. 20. 2 Pet. 1. 12. 4. Practise it in our conversation Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them Habits are perfected by action Knowledge a good understanding have all they that do thereafter Faith and love are perfected by works this glorifies God Galat. 5. Matth. 16. 16. 1 Pet. 2. 9. Motives to diligent attention in hearing 1. It is Gods Word Thus saith the Lord and The word of the Lord. 2. It is of special concernment the matter of it requireth attention it is the word of life of righteousnesse it will sanctifie us and make us grow in grace 3. It is the introduction 1. To Understanding Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation therefore hear is often in Scripture put for obey 3. To Memory Iam. 1. 23 24. 4. It is necessary to bring in and build up Gods people Iam. 1. 21. Mark 4. 24. 5. There are particular Promises to it 1. God will give them strength to overcome their greatest corruptions Psal. 119. 9. 2. God will work peace in their consciences Isa. 57. 19. CHAP. III. Of Singing Psalms A Psalm is a strict composition of words in measure and number fit to be sung to some tune Singing of Psalms hath been of ancient and commendable use in Gods publick worship It was used in Moses his time Exod. 15. 1. and in the times of the Judges Iudg. 5. 1. and in the dayes of Samuel 1 Sam. 18. 6 7. in Davids and Salomons time 1 Chron. 6. 32. in the dayes of Iehosaphat 2 Chron. 20. 21 22. and of Hezekiah 2 Chron. 29. 28 30. and after the Captivity in Nehemiahs time Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apostles used it Matth. 26. 30. and prescribed it to Gods people Col. 3. 16. See 1 Cor. 14. 15. 26. Ephes. 5. 19. Yea it was the exercise of the holy Angels themselves Luke 2. 13 14. The people of God in the Psalms are provoked quickned and stirred up to this duty Psal. 95. 1. and the Psalme specially destinated for the Sabbath It was used at Gods publick worship 1 Chron. 23. 30. and at their private prayer Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his 2 Chron. 29. 30. Ezra 3. 10 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel that the boyes learnt their Hosannah from that with which they cried to Christ in the Temple which is a familiar acclamation with the Hebrews as Io triumphe with the Romans for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment did continually sing Hosannah The Psalms of David contain the very spirits as it were and are an abstract of all the whole word of God the choisest works of God the choisest promises threats instructions comforts Some have the inscription and that worthily of Jewels or golden Psalms because they comprehend most precious matter Reasons 1. God hath often shewed himself to take great delight in this part of his worship 2 Chron. 5. 13. 20. 22. 2. It is a singular help and means to stir up in us holy affections in Gods service Eph. 5. 18 19. Acts 16. 25. Reformed Churches use to begin and end with a Psalm and to sing Davids Psalms in order that the people of God might be acquainted with them all and professors used to sing Psalms in their families Psal. 118. 15. The Protestants in Mountaban in France when they being besieged were compelled to fight in their own defence they alwayes went out to fight singing of Psalms and grew so terrible to the besiegers that in the end as soon as they heard their singing voice lifted up within the Town before the Portcullis was drawn up or the Gates were opened their hearts would fail them and they used to cry out They come they come and even fled away for fear M. Martial on Psal. 8. 2. The Church of Rome have abandoned this point of Christian devotion from all both publick and private use because they sing not in a known tongue Some think we ought to use as much or rather more devotion attention and reverence in singing of Psalms as in making of prayers or hearing and that to sing a Psalm well and as we ought is one of the hardest exercises of Christian Religion because it requireth most attention and most affection We should sing in a right manner 1. With understanding Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chanting in the Popish service 2. With feeling Col. 3. 16. 3. To the Lord lifting up our hearts to him in this service Psal. 101. 2. 4. To edifie our selves by it Ephes. 5. 19. 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service It were good to learn by heart some choice Psalms of most use and plainnesse that if we should be cast into dungeons and dark places and could not enjoy a book or light yet we might be able to edifie or solace our selves in such extremities as divers of Gods people have done As we may lawfully sing Scripture psalms so also Songs and Psalms of our own inditing say some agreeable to Scripture Sing unto the Lord a new Song framed on a fresh occasion therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church For seeing a Psalm is but a musical praier for the most part therefore we may make Songs for our selves agreeable to the Word of God as well as prayers and God knowing the efficacie of Poetry and Musick to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural The Apostle speaketh of Psalms Hymns and spiritual Songs Ephes. 5. 19. Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms Why may not one praise God in a Song for our deliverance in 88 or the Gun pouder treason Whether instrumental Musick be lawful in the Church of God Bellarmine pleads for it lib. de bonis operibus c. 16 17. D Burgess who wrote in defence of the ceremonies and some other of our Divines defend it They say Musick used in the Old Testament was no figure type or ceremony but a real thing for elevation of the soul types had their principal use in signifying something to come but the first time we hear of a Psalm we hear of Tymbrel too therefore they were used to it before else they could not have played presently therefore that precept Psal. 150. Praise
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
to be an hypocrite a devil a traitor yet admitted him to be at the last Passeover which ever he received though not to the Supper for that was not administred till his departure not because it had been unlawfull to have received with him Because the Lord who commandeth his worship never puts in any such limitations and exceptions unlesse a wicked man be present Object Christ was the Son of God and as so knew the theft and hollowness of Iudas and therefore his example in this case cannot be our warrant Answ. Though he did know as God his wickednesse yet he did receive the Passeover with him as man and how he came by the knowledge of his faultinesse it matters not since he knew him faulty Therefore our Saviour also went up to the usual feast and to the Temple when he was sure to meet there with the most abominable Scribes and Pharisees 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli Hophni and Phineas there not alone with wicked people but Priests they did partake in divine service Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it because the sinful carriage of Eli's sons caused men to abhorre the offering of the Lord but note the reason why the offering became abominable because they offered not the Sacrifice according to the Commandment of God they would not have sodden flesh but raw If the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine this is to pollute the Ordinance Object We are commanded to separate our selves from the wicked and to come out from amongst them 2 Cor. 6. 17. Answ. We must indeed come out from amongst those which do serve false gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediately there it follows Touch not the unclean thing that is do not joyn with others in their pollutions Ephes. 5. 6 7 11. Some say he speaks to professours of Christian Religion concerning Heathens to leave familiar fellowship with them as joyning in marriage and the like which is the thing he had spoken of immediately before To have none good is the property of a Church malignant to have all good and none bad is the property of the Church triumphant to have some good and some bad is the property of the Church militant Men openly wicked and scandalous should be cast out of the Congregation of Saints but it follows not that because such should be cast out and be not therefore others should abstain from the Assemblies of the Saints The Brownists abstain from coming to the Word and Sacrament amongst us because many openly prophane and known wicked men are admitted to our Assemblies therefore they think they cannot with good conscience serve God with such persons but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues See M. Hilders on Iohn 4. 22. This Ordinance saith M. Burroughes must be received in a holy Communion or in a Communion of Saints 1 Cor. 10. 16 17. therefore all that come to receive the Sacrament must so come as they must be one body one spiritual corporation This Sacrament saith he is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence when they discover themselves The example of the incestuous Corinthian 1 Cor. 5. saith he is a plain place for it A little leaven leaveneth the whole lump The Lump there is the Church communion and the Leaven the incestuous person while this leaven continues if you do not your duty to cast out this scandalous person your whole lump your whole communion will come to be defiled Particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians Matth. 18. 15 16 17. if thou â—ast done this duty to all scandalous persons in the Congregation then the sinne be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there As I never found one word in Scripture where either Christ or his Apostles denied admittance to any man that desired to be a member of the Church though but onely professing to repent and believe So neither did I ever there finde that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest c. 4. Sect. 3. See more there The rest of the Congregation is not polluted by the mixture of unworthy persons with them unlesse they be consenting to their wickednesse no more then in the duties of hearing and prayer with the wicked in a mixt Congregation M. Lâ—fo Princip of Faith and a good Consc. c. 52. For that Objection A little leaven leaveneth the whole lump Answ. This is a Metaphorical speech the meaning of it is not that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God that whosoever joyneth with them is polluted but alone this One sinner suffered and not punished the infection spreads farther and farther Objection We are commanded not to eat with a brother if he be so and so Answ. It signifieth to have familiar civil society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much lesse may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves The Church of Israel in the time of Hophni and Phineas was a mixt multitude In the time of Christ the Church of Ierusalem for they plotted Christs death and had decreed to cast out of the Synagogue every one that should confesse him Mr Downame saith None ought to refrain coming to the Lords Table because they see scandalous sinners and unworthy guests admitted For 1. The Apostle 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrine and manners as viz. this Church of Corinth it self See 1 Cor. 11. 21. The word usually signifies to be drunk and here they are sharply reproved for a great fault 3. Because one mans sinne cannot defile another nor make the seals of the Covenant uneffectual to him who cometh in faith and repentance and even hateth that sinne which he seeth committed
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
Jesus Christ is best refreshed and most perfected We should think upon God in most serious manner constantly upon all occasions and opportunities with livelihood and power being most affected and taken up with the thought of God in Jesus Christ. 2. Perpetual and continual remembrance of God whereby we call back to minde what we know and have learned of God his Power Mercy Love Long-suffering and represent him as present to the soul. The Name of the Lord is most sweet the remembrance of his Holiness the prop of confidence the solace of the heart in time of distress See 1 Sam. 30. 6. 3. Reverent and faithful Invocation wherein we request of God in the Name of Christ all good things whereof we stand in need and that both in prosperity and adversity 1 Thess. 5. 17. Ephes. 6. 16. Iames 5. 16. Psal. 50. 15. 38. 10 Matth. 7. 7. 4. Thanksgiving or celebration of Gods Name whereby we magnifie his Power Goodness Wisdome Grace and Mercy freely acknowledging every good and perfect gift to come from above God is the highest Majesty who oweth nothing to any man from whom we receive body soul life and whatsoever we injoy unto whom we are unable to requite the least kindness vouchsafed Our tongues should be more plentifully busied in speaking of Gods Excellencies to his honour then of any or of all other things Mans speech should more readily constantly largely be set on work in talking of God to his glory then of the whole world besides 5. Holy and religious swearing which is a calling of God to witness that we speak as our minde conceiveth 6. Religious and Divine Adoration Psal. 95. 6. The Greek word notes as much as to fall upon the knees or to worship by falling down at the knees of another Matth. 2. 11. Adoration is implied in this One Evangelist saith that the Leper worshipped Christ another reciting the same History That he kneeled down unto him and a third That he fell upon his face In Hebrew there be divers words to express it which signifie to bow the whole body to kiss the mouth to bend the knee to fall prostrate on the face But in all three Languages it noteth an outward reverence shadowing the internal affection of the heart Adoration implieth in it three Acts First An apprehension of the excellency of that which is adored Secondly An Act of the Will desiring to do something to testifie our acknowledgement of this greatness and our subjection and inferiority Thirdly An outward expressing of the same 7. Seeking the Lord and his favour specially if we have turned away from him To seek the Lord is to bend all our senses and strength to know God aright have communion with him enjoy his favour and worship him purely according to his Ordinance 2 Chron. 31. 21. Iob 8. 5. Ezra 6. 21. 8. Offering and making Vows unto the Lord alone Isa. 19. 21. Psal. 116. 14. 76. 11. Gen. 28. 20. Deut. 23. 21 9. Profession of Gods Name Deut. 26. 17. Isa. 44. 5. 43. 7. Psal. 22. 23. 119. 46. 10. Free and voluntary submission of minde and conscience to the Lord alone as the onely Law giver King and Saviour of his people This Commandment is broken two waies 1. By failing to give God that honour which is due unto him and that either for substance or degree matter or measure in whole or in part 2. By giving his Divine Honour unto any other in whole or part absolutely or in degree in profession or truth The special sins condemned are 1. Atheisme when the heart denieth God in his Deity or Divine Attributes as Wisdome Justice Mercy Omnipresence And this is secret or open Open when a man maintaineth that conceit expresly in his minde Secret and in the bud when he is over-ruled with this vice though he form not such a proposition in his minde Atheism is an high transgression of this Commandment for he that denieth the Godhead cannot glorifie God in spirit and truth Besides every Atheist maketh himself God in that he thinketh he is of and by himself and not of and for the Lord that made Heaven and Earth 2. Ignorance of God in Christ under which dulness to conceive of him and carelesness to seek after the knowledge of him are comprehended Ignorance of God so far as He hath obscured himself from us is no sin Prov. 30. 1 2. Rom. 11. 34. Ignorance of the secrets of God is a holy ignorance Deut. 29. 29. We must know all that we need and all that we may but must not presume above that which is meet to understand That ignorance of God so far as he hath most clearly and carefully revealed himself in his Works and Word is that which is here condemned This ignorance is privative or corruptive both sinful in nature though not equal in guilt or danger Privative ignorance is the simple want of that knowledge of God and Christ that should be had Corruptive is joyned with a perverse disposition whereby the minde is not onely blinded but become grossely carelesse of the knowledge of God and godlinesse if not perverted with false and sinfull opinions 3. Curiosity when men busie themselves in prying into the secrets of Gods nature and works or turn their search after him into meer disputes and idle speculations This perverse desire of knowing the truth is a disease that hath endangered many Our first Parents were bewitched with a desire of more knowledge then the Lord knew to be good for them and so attempting to do what was forbidden they fell from that good estate in which they were created The Lord hath fully manifested himself in the face of Jesus Christ so far as it is needfull or profitable for us to know him and it is our duty to contain our selves within the bounds and limits prescribed of the Lord. 4. Errour or heresie concerning God and Christ as when we conceive amisse of the Properties of God his Covenant the unity of Essence and Trinity of Persons the Person and Office of Christ. Heresie is Idolatry for it transformeth the Majesty of God the Person or Office of Christ Every lie of God is a kinde of Idolatry but heresie ascribeth unto God devised Properties turneth his glorious Essence into a lie 5. Want of acknowledgement when God is known in a sort but not with affection and effect as he ought to be and that either for substance or degree The sons of Eli were sons of Belial they knew not the Lord we cannot think them to be utterly destitute of all knowledge of God but they did not acknowledge his power love and Soveraignty as they professed It is noted as the sinne of Israel that they understood not the wonders of the Lord that is they did not wisely consider or acknowledge them 6. Disesteem or contempt of God in Christ when his favour is not esteemed or not according to
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and
there is Divinity Rom. 1. 18 19. 20. 2. 14 15 * Omne bonum est sui diffusivum ergo maximè bonum est maximè sui diffusivum Ut se habet simile ad fimile ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou look after the etymology of the word is a speech of God and he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Theology is so named from its end God as other arts are called humanity because man is the end of them The whole doctrine of Religion is called Theology that is a Speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right understanding of any thing Befield on the Creed Lactantius de ira Dei 2. What Divinity is Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de Deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vel sapientia rerum divinarum divinitus revelata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assiguatur Nam illis arridet Scientia aliis Sapientia aliis Prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè sapientem verè prudentem eum judicamus qui verus sincerus est Theologus Wendelinus Christ. Theol. lib. 1. cap. 1. 3. How Divinity is to be taught 1. Discenda est Theologia imprimis textualis 2. Systematica seu dogmatica 3. Elenctica problematica Voetius Bibl. Theol. l. 1. c. 6. 4. How Divinity is to be learned Job 28. 1 2. Mat. 7. 7. John 20. 21. Deut. 29. 29. Rom. 12. 3. 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6. The excellency of Divinity a Paul cals it The excellency of the knowledge of Christ Phil. 3. 8 Psal. 40. 8. Christ is the principal subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare eximium id Divinum b Agreeable to which is the French Proverb Ministre ne doit scavior que sa Bible a Minister must know nothing but his Bible * Psal. 12. 6. Mahomet would have had others believe that he learned the doctrine of his Alcoran from the holy Ghost because he caused a Pigeon to come to his Ear. Origen saith of the devils there is no greater torment to them then to see men addicted to the Scriptures Num. hom 27. in hoc eorum omnis flamma est in hoc â—runtur incendio In Theologia principium duplex Estendi Cognoscendi sive quo quid est aut cognoscitur illud con tituit scibile objectum hoc gignit scientiam perficit subjectum illud est Deus hoc Dei ipsius verbum videlicet ut in Sacra Scriptura expressum consignatum est Hoornbeeckii Antisocinianismus l. 1. c 1. controv 1. Sect. 1. Of the Scripture c The Scripture is called The word of God Ephes. 6. 1 Pet. 1. 15. The counsel of God Act. 20. 27 The oracles of God Rom. 3. 2. The Law of God Psal. 1. 2. The minde of God Prov. 1. 23. d It is called Word because by it Gods will is manifested and made known even as a man maketh known his minde and will by his words It is also said to be The word of God in regard 1. of the Author which is God himself 2 Tim. 3. 16. 2. Of the Matter which is Gods Will Ephes. 1. 9. 3. Of the End which is Gods glory Ephes. 3. 10. 4. Of the Efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Book by an excellency 't is the only Book as f August de civit Dei lib. 15. c. 23. Ita usus obtinuit ut sacra ista scripta quibus tanquam tabulis perscripta est ac consignata Dei voluntas nomine Scripturae per autonomosiam intelligantur Beza in Joh. 20. 9. The Scriptures exceed all other writings in divers respects 1. Because all these writings were inspired by the holy Ghost so were no other writings 2. They contain a platform of the wisdom that is in God himself 3. Because they were penned by the greatest wisest holiest men the Prophets Apostles Evangelists 4. They are more perfect pure and immutable then any mans writings Mat. 5. 24. 2 Tim. 3. 17. 1 Pet. 1. 23 Mr Bifield on Pet. * The principal Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. * Acts 7. 50. 1 Câ—â— 11. 23. The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull Exod. 4. 12. Deut. 18. 1â— 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezâ— 12. 25 28. Rom. 1. 2. Isa. 58. 14. Evangelium dicitur sermo Christi 3. Col. 16. Utroque respectu Authoris materiae Davenantius * Rainoldus in Apologia Thesium de Sacra Script Eccles * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros Canonicos Divinos atque hos ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quaeid affirmat ipsos libros mihi in manum tradit secundum est ipsorum librorum divina materia tertium est interna Spiritus efficacia Episc. Daven de Iudic. controvers cap 6. What the Divine Authority of the Scripture is * Formale ob 〈…〉 generaliter absolutè consideratum est divinâ— revelatio in tota sua amplitudine accepta seu divina authoritas cujuslibet doctrinae à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina canonica authoritas Baronius adversus Turneballum The description of the Scripture Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. * 2 Tim. 3. 16. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntate à Prophetis Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè exponens ut ex eo homines crudiantur ad vitam aeternam Gerh. de Script Sac. â—oâ— 1. Scriptura est expressio quaedam sapientiae Dei afflata è Sancto Spiritu piis hominibus deinde monumentis literisque consignata Pet. Martyr loc commun l. 6. Scriptura est instrumentum divinum quo Doctrina salutaris à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop
ratione dispensat virtute consummat Cyprian de Idolorum vanitate Vide Grot. de Relig. Christ. l 1. p. 6. Psal. 18. 32. and 86. 10. Deut. 4. 35 39. and 32. 39. Psal. 18. 31 45. Isa. 44. 6 8. Ephes. 4. 5 6. 1 Pet. 2. 9. Mark 12. 2 19 32. 1 Cor. 8. 5. John 17. 3. 2 Sam. 2. 2. Isa. 42. 36. and 44. 1. and 45. 5. and 21. and 48. 11 12. Hinc disces inquit Plato Epist. 13. ad Dionysium scribam ego scriò necne Cum scriò ordior Epistolam ab uno Deo cum secùs à pluribus Unde igitur ad homines opinio multorum Deorum persuasióve pervenit Nimirum ij omnes qui coluntur ut Dii homines fâ—erunt idem primi ac maximi reges sed cos aut ob virtutem qui profucrant hominum generi divinis honoribus affectos esse post mortem aut ob beneficia inventa quibus humanam vitam excoluerant immortalem memoriam consecutos quis ignorat Lactant de ira Dei In respect of some excellent Majesty and glory above others Angels are called gods Heb. 1. 6. and Psal. 97. 7. and Magistrates Psal. 82. 6. in respect of usurpation the Devil 2 Cor. 4. 4. 1 Cor. 8. 5 6. Primò Omnis multitudâ— revocanda est ad unitatem Cum igitur in mundo multae fint Creaturae revocari eas oportet ad unum primum Creatorem Secundò Res omnes sunt per aliud ergo reducendae erint ad unum per se. That Latine phrase Si Diis placet is a more Ciceronian then Christian expression Mat. 4. 10. We must love him only have one heart for one object * Unity here noteth not number but rather a denial of multititude for unity as it denotes number leaves also a place for a second and third at least in apprehension and conceit though there be but one Sun yet we may conceive of a hundred Deus est monarcha mundi Rex unicus estâ— Homer Essentia Dei unica est unitate absolutissima non generis speciâ—i subjecti accidentis causae consensus sed numeri quae unitas est restrict issima Vide Cornel. à Lapide in Deut. 6. 4. Atheomastix lib. 2. cap. 9. Deut. 6. 4. Isâ— 43. 10. He is God and there is none else Deut. 4. 35. and 32. 39. Unâ—m non superaddit enti aliquid poâ—itivum but notes only Negationem compositionis divisionis One God in opposition to multitude there is none besides him and to mixture Quicquid est in Deo est Deuâ— So Zech. 14. 9. his Name one that is his worship shall be without humane mixture and without multitudâ—s one way of worship All Christians Iews and Turks agree that there is but one God * Dr Rainolds against Hart. Consectaries from Gods unity Christians should be one in affection as God is one in Essence Mal. 2. 10. John 17. 21. Eph. 4. 3. to 7. Act. 4. 32. * The Gentiles although they were Polytheists yet are called Atheists Ephes. 2. 12. not worshipping him which is the only true God they worshipped none Gal. 4. 8. b August lib. 4. de Civitate Dei Et Vaâ—ro lib. 1. de Rebus Divinis c Cum praeter unum Israelis Deum in Scriptura aliorum quoque Deorum fit mentio vel fictitii intelliguntur Dii quales gentilium fuerunt vel impropriè dicti Dii quales sunt summi Magistratus qui Dei in hisce terris vices gerunt Psal. 82. 6. Wendelinus Apollinis oraculum apud Porphyrium legitur quo ait caeteros Deos aereos esse Spiritus colendum autem unum Hebraeorum Deum cui dicto â—i parent Apollinis cultores jam tales esse desinunt si non parent suum Deum mendacii accusant Grotius Variety is the pleasure of nature but unity is the businesse of Nature Holiday a In homine differunt intellectus tanquam facultas scientia tanquam habitus intellectus cognitio tanquam actio à facultate per habitum proficiscens In Deo omnia sunt unum tantùm nostro concipiendi modo distingunntur b Matth. 11. 27. 1 Cor. 2. 10. Vide Aquin. part 1. Quaest. 14. Art 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16. c See Iohn 21. 17. Heb. 4. 13. d De singularibus qualia sunt hic Angelus hic homo haec planta olim multi Philosophi dubitaruâ—t an Deus haec nosset Sed manifesta veritas est Creavit enim Deus singularia judicia sua exercet circa singularia reddit cuique secundum opera sua supputat numerum stellarum nominibus suis singulas vocat Psal. 47. 4. Vide Psal. 56. 9. Matth. 10. 30. Pertinet huc totus Psalmus 147. Wendelinus Simul semel uno actu uno ictu Psal. 139. 1 2 3 4 6 12. Act 15. 18. 1 John 3. 20. Psa. 33. 14 â—â— and 94. 11. and 73. 9. per totum Prov. 15. 11. Psal. 139. 2. God is totuâ— oculus quia omnia videt August It was said of Christ He knoweth what is in man He pondereth the heart of every man Prov. 21. 2. He knows 1. The general bent and inclination of the heart Deut. 31. 21. 2. What graces are in the heart 3. What actings of grace there are in the heart 4. What ends the heart hath in all its undertakings He is primus intelligens and primum intelligibile Against worldlinesse Matth. 6. 30 32. Great in Counsel Ier. 32. 19. Rom. 11. 33. Iob 9. 4. The wisdome of God is sometime taken personally and so the Sonne of God is called wisdom Prov. 8. 1. Sometime Essentially which is common to all the persons in the Trinity e Wisdome is a vertue of right understanding things to be known and making right use of that knowledge to the ordering of himself and his actions for the best Wisdome is such a knowledge of things as they are absolutely in themselves and comparatively with others that a man is thereby perswaded unto that which will be his own true good for ever There is a twofold act of wisdome and both most eminent in God The first is knowledge in the nature of things which is properly called Science The second is knowledge how to order and dispose of things and it is called Prudence It was a blasphemous speech of Alphonsus Si ego Deo adfuissem mundum mâ—lius ordinassem Mâ—ramur artificium hujus corporis ad vitam id est ad rem temporariam quantum est artificium foetus in utero ad novem menses quantum formicae muscâ— Papilionum flosculi eodem dic pâ—rituri quo nascitur Lud. Viv. de verit Fid. Christ. l. 1. c. 1â— Prov. 3. 19 20. Eccles. 3. 11. Prov. 12. 12 13 16. 1 Cor. 2. 7. Ephes. 1. 8. Ephes. 3. 10. Rom. 11. 33. Matth. 11. 25. Dan. â— Christ is made unto believers Wisdome 1 Cor. 1. 30. He taught us Wisdom while he was on earth in his own