up the Authority of the Law The End of the ninth Book THE TENTH BOOK OF Glorification OF THE General RESURRECTION THE LAST JUDGEMENT AND Everlasting Misery of the wicked and Happiness of the Godly CHAP. I. Of the General Resurrection REsurrection from the dead and eternal judgement are two of the principles of the Apostles Catechism Heb. 6. 1. There shall be a Resurrection of the body In the New Testament the thing is so perspicuous and obvious that it would be too long to rehearse the several places Matth. 22. 32. Iohn 5. 28 29. Acts 17. 31. 24. 16. Revel 20. 12 13. Paul proves it by divers Arguments 1 Cor. 15. Tertullian hath written a famous book of this subject and begins his Book thus Fiducia Christianorum resurrectio mortuorum The confidence of Christians is the resurrection of the dead 2. Of the self-same body the Apostle 1 Cor. 15. 53. speaks by way of demonstration and as it were pointing at his own body This corruption must put on incorruption Credo resurrectionem hujus carnis said the old Christians Iob 19. 25. Non enim resurrectio dici potest nisi anima ad idem corpus redeat quia resurrectio est iterata surrectio ejusdem autem est surgere cadere Aquinas Supplem 3. part Quaest. 78. Artic. 1. 3. It shall be genoral of the good and bad Matth. 22. 31 33. Dan. 12. 2. Iohn 5. 28 29. The wicked rise in virtute Christi Iudicis the godly in virtute Christi capitis the wicked shall arise to death and shame the resurrection of the Saints shall be glorious they shall rise first 1 Cor. 15 2. Every one of them shall have a perfect body without defect or deformity they shall arise in perfect beauty 3. Their body shall be immortal 4. Spiritual and glorious like Christs body Phil. 4. ult Aquinas shews that Subtilitas est proprietas corporis gloriosi Supplem 3. part Quaest. 83. Art 1. and that it is ratione subtilitatis impalpabile Ib. Art 6. Vide ibid. Qu. 84. Art 1. Qu. 85. Art 1 2. The Resurrection may be proved by reason 1. From the power of God he made us of nothing therefore he can raise us out of the dust Facilius est restituere quam constituere Qui potest facere potest reficere saith Tertullian Mat. 22. 29 Phil. 3. 21. 2. His justice the body is partner with the soul in sin or holinesse 3. Christ rose again and he rose as the publick head of the Church Luke 24. 46 47. He rose as the first-fruits 1 Cor. 15. 21. He bought soul and body 1 Cor. 6. 20. He is united to a whole believer Iohn 6. 40. 4. That the glory of God and Christ and the Saints may be manifested The world derides the resurrection of the body the Philosophers could not attain to it but it is the Christians chief consolation Iob 19. 27. Hope and resurrection of the dead are joyned together Act. 23. 6. 24. 14. There are as great things past as to come our bodies may as well be in heaven as Christs body be in the grave Rom. 8. 32. Although the Resurrection shall be by the power of the whole Trinity yet it shall be peculiarly by the voice of Christ the dead shall hear the voice of God and live by an Archangel ministerially The end why Christ shall raise them all is to bring them to judgement The Schoolmen say Omnes resurgent in eadem aetate and urge Ephes. 4. 13. but Christ rose say they in his youthful age about thirty three years but the Fathers interpret that place otherwise The godly then need not fear persecution it toucheth but the body Matth. 10. 28. nor death it self It is but a sleep Act. 7. 60. 2 Thess 4 13. the grave a bed of rest Isa. 57. 2. Those that sleep likely rise so shall thy body be raised up at the last day CHAP. II. Of the Last Iudgement BErnard distinguisheth of a three-fold coming of Christ 1. Ad Homines John 1. 11. 2. In Homines Matth. 28. ult 3. Contra Homines Revel 1. 7. The usual distinction is of his first coming in great humility when he was incarnate and his second coming in Majesty when he shall openly manifest and declare his excellent glory in the sight of all his reasonable creatures Angels and men good and bad The knowledge of the time is reserved to God alone Acts 1. 7. The day is appointed by God the Father and not revealed to any creature saving the humanity of Christ and was not revealed to that it seemeth while he lived in the earth in basenesse Christ shall suddenly descend from heaven with the voice of an Archangel with a mighty shout and with the trump of God and then shall he cause all the Saints to rise and with the living Saints shall cause them to meet him in the clouds and after he shall cause all the sinners to arise also and there publickly shall adjudge all his Saints to his heavenly Kingdom making known and rewarding all their good deeds but shall adjudge all the wicked to eternal damnation making known to all the world all their wicked and ungodly deeds words and thoughts even those which before were most secret which having done he shall then yeeld up the Kingdom to God his Father not ceasing to be lesse glorious himself because he hath shewed the infinite glory of God to which all things are to be referred as their proper end but perpetually enjoying glory and blisse with him in another manner and in no lesse full measure even as a mighty man under some great Prince having conquered some Kingdom against whom his Prince did send him then resigneth the office of Lord General because there is no farther use of it but yet liveth in as much honour in the Kings Court as that military title and function would afford him So our Lord and all his members with him after the last day shall remain for all eternity unspeakably glorious though the manner of administration of things which is now in use by Gods appointment shall be finished and determined that God may be all in all Two things are to be considered 1. That all universally are to be judged 2. That Christ shall be Judge of all For the former there is a two-fold Judgement 1. Particular and private which is given concerning every one immediately after death 2. Universal and publick when all men shall be judged together called the day of Revelation Rom. 2. 5. and of this judgement the Creed speaks when it saith From thence he shall come to judge the quick and dead From thence viz. Heaven He that is Christ Jesus the second person in Trinity Shall come to judge the quick and dead that is all men that ever were or shall be That in the end of the world there shall be a day of Judgement and that all men shall then be judged it appears First From
free gathering of Churches I would wish such to weigh well what M. Baxter hath in his Christian Concord pag. 34. to 4â— For the judgement of divers Reformed Divines holding the Pope to be Antichrist see Vigniers Preface to that excellent Book of his entituled Theatre De L'Antichrist and M. Prinns Canterburian Doom p. 277 278 279. if that be true which I heard from the Professour of Divinity in the University out of the Pulpit Bellarmine saith That since that Doctrine prevailed amongst us that the Pope was Antichrist that they have been of the losing hand I wonder then why some of our Divines should speak and write so warily that way I might adde divers things to that I speak there of the Iesuites and Monks The Dominicans come nearer us then the Fraciscans Friar Francis is highly commended by the Papists for three notable acts First For gathering Worms out of the way Secondly For calling all manner of beasts as Worms and Asses his Brethren Thirdly For taking lice off beggars and putting them on himself yea into his own bosom See Lewis Owens running Register his unmasking of all Popish Monks and Iesuites and also his Speculum Jesuiticum In the seventh Book I speak of Our Union with Christ and the special Benefits by him Adoption John 1. 12. Iustification Act. 13. 38 39. Sanctification 1 Thess. 4. 1. Col. 2. 13. Rom. 12. 9. to the end 1 Cor. 13. 4 5 6 7. Gal. 5. 22 23 24. Ephes. 6. 14. to 19. Philippians 4. 4. to the 9. In the eighth of the Ordinances where I shew the need of them for the ablest Christians here and maintain the several Ordinances For that of Baptism Why should the Priviledge of Infants under the Gospel be straighter then it was under the Law Or actual Faith be more required in all that are to be baptized then it was in those that were to be circumcised when Cirlumcision as well as our Baptism was a Sacrament of Admission into the Church and a Sign and Seal of the righteousnesse of Faith Rom. 4. 11. In the ninth Book I speak of the Decalogue where I acknowledge I have received much help from a Manuscript of M. Wheatleys for the four first Commandments and of M. Bals for the first See M. Caudries second part of the Sabbath In the last I treat of Glorification Mat. 25. 46. 2 Cor. 5. 10. See an excellent Sermon of Master Thomas Goodwins of this Argument stiled The Happinesse of the Saints in Glory on Rom. 8. 18. I have not only gone over the several Heads of Positive Divinity but I have likewise handled many if not most of the chief Controversies betwixt Us and the Papists the Arminians Socinians and also discussed several things about Church-Government to make it more full and generally usefull to settle men in the main Truths It is reported of David Paraeus That his labour was bestowed in polishing the body of Christian Doctrine collected by Zachary Ursine and that he desired not to die till he had finished that task but when he had concluded it he joyfully uttered these words Now Lord suffer thy servant to depart in peace because I have done that which I desired I have cause to bless God as for that good esteem which my other Labours have generally found amongst both learned and pious Christians so for enabling me to accomplish this great work Some may perhaps blame me for gleaning some notions from such as I hear as well as from the Authors I reade To that I might say Habes confitentem sed non reum I know no such guilt in it if I do make use sometimes of some special Observations I hear from the Pulpit though I hear often the same things from several persons Some hold that a mans Sermon is no longer his own when he hath preached it and I think the ears as well as the eyes are senses of Discipline Besides many Divines and some Rabbies though I had but harsh language from one Divine have acknowledged themselves beholding to me for my Labours therefore I hope none will grudge if I do likewise benefit my self and also others by my Collections in that kinde I pray God to guide us all in the truth and to preserve us from Apostasie in these declining dayes Thy hearty Well-willer EDWARD LEIGH Imprimatur Iune 15th 1653 EDMUND CALAMY PROLEGOMENA Hebrews VI. I. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine Mysteries from vers 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to increase both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and go on forward we must leave the principles of Religion that is not stick there but passe on to a greater perfection The Apostle hath reference to the Schools of the Iews where he was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six Principles are named as so many Heads and Common-places of the ancient Catechism not but that there were many other necessary principles yet they might be reduced to these 1. Two main duties that is 1. The Doctrine of Repentance from dead works that every man is dead in sinne by nature and therefore had need to repent 2. The Doctrine of Faith in God in his Nature as manifested in the Word and revealed in Christ. 2. Two means 1. The Doctrine of Baptisms by which in the Plural Number he means both the Sacraments and also the inward Baptism of Christ and that outward Baptism of Iohn that is to say of the Minister though some referre it to the set times of Baptism 2. The Imposition or laying on of hands that is by a Trope or borrowed speech the Ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as à Laâ—ide expounds it So Cartwright in his Harmony See M. Gillespies Miscel. cap. 3. pag. 47 48. and M. Cartw. Rejoynd p. 278. 3. Two Benefits Resurrection of the dead that the same numerical body shall arise again that it dies not with the body and eternal judgement so called metonymically because in that Judgement sentence shall be given concerning their eternal state either in weal or woe Vide Grot. in Matth. 26. 45. Not laying again the foundations Three things are required in a foundation 1. That it be the first thing in the building 2. That it bear up all the other parts of the building 3. That it be firm and immoveable Simply and absolutely in respect of all times persons and things Christ only is the foundation upon which the spiritual building of the Church is
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
Testimonies of the Coming Incarnation Miracles Preaching Life Passion Death and Resurrection of Christ that he seems rather to write a History of things past then to prophesie of things to come and one cals him the fifth Evangelist Hence saith Senensis our Lord Jesus Christ made choice of this among all the Prophets first of all to read publickly and expound in the Synagogue of his own Countrey and in the New Testament he is oftner cited then all the rest of the Prophets He began to prophesie in the year 3160 seven hundred years before Christ was born Uzziah the King of Iudah yet reigning and came to the last times of Hezekiah Isa. 1. 1. and 39. 3. therefore he was almost contemporary with Hosea Amos and Micah and finished the course of his life under four Kings of Iudah viz. Uzziah Iothan Achaz and Hezekiah The Hebrews say he was of the Blood-Royal and that he was sawed to death with a wooden saw by Manasseh an idolatrous King after he taught sixty years His Prophecy consists of sixty six Chapters The best Expositors of it are Calvin Scultetus Forerius Mollerus Ieremiah This Book was alwayes esteemed as Canonical and written by Ieremiah He prophesied under Iosiah Iehoahaz Ioachim and Zedekiah His Prophecy consists of fifty two Chapters He prophesied partly in the Land of Iudea and partly in the Land of Egypt In the Land of Iudea he prophesied 41 years and afterward four years in Egypt See Iackson on Ier. 7. 16. p. 4 5. The best Expositors of it are Bullinger Polanus Lamentations It is called in Hebrew Echa i. Quomodo because it begins with this word The LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Lamentationes vel fletus for the Subject or Matter of it It contains sad and mourning complaints of the state of the Commonwealth of Israel into which it fell after the death of Iosiah It consists of five Chapters Nazianzen the Great never read this Book but he wept abundantly Ieremiah is thought to be the Author of it This was the last Prophet that the Lord sent to Iudah before the Captivity He was the fittest man to write a Book of Lamentations he had seen the City besieged stormed and sired the Temple destroyed great out-rage and cruelty committed The best Expositors of it are Peter Martyr and Udal Ezekiel Signifieth The strength of God or One strengthned by God He prophesied at the same time with Ieremiah Ezekiel in the City of Babylon Ieremiah at Ierusalem It consists of eight and fourty Chapters The best Expositors of it are Iunius Polanus and Villalpandus This Prophecy is full of Majesty obscurity and difficulty Calvin spent his last breath on this Prophet Daniel He wrote his Prophecy after the Captivity Chap. 1. 21. and 10. 1. while the visions are general and not dangerous to the Jews Daniel writeth in the Syriack tongue general over the East from Chap. 2. v. 4. to the eighth Chapter All the Chapters in Daniel from Chap. 2. 4. to the beginning of the eight are written in the Chaldee tongue and from the beginning of that Chapter to the end of the Book he writeth in Hebrew for the affairs that fell under the Chaldean Monarchy he registred in the Chaldee Tongue when the Kingdom was destroyed he wrote in his own native tongue the Hebrew Mr Lightfoot But when the oppressors are named the Medes and the Jews plainly described to be the people whom God defendeth then in the eighth Chapter and all after he writeth in Hebrew and hath a Commandment to keep close to the plain exposition in Chap. 1 2. 4. Some reckon Daniel among the Prophets but the Jews place it among the Hagiographa It consists of twelve Chapters the six first of which contain matters Historical the six last Prophetical The best Expositors of it are Polanus Iunius Willet Broughton Huit The Latines give the first place to the greater Prophets the Greeks to the lesser because there are many among them very Ancient Grotius The twelve lesser Prophets are so called because their Writings are briefer then the four first greater the Hebrews have them all in one Book the later Prophets spake more plainly precisely and distinctly touching the coming of the Messiah then the former Daneus Gualter Ribera Tarnovius and Drusius have done best on all the small Prophets Mercer and Livelie have done well on the five first of them Hosea Is the first among them whose Prophecy although it consist of more Chapters then Daniel yet the other is more prolix Hosheang noteth Salvator Saviour he is therefore so called because he published Salvation to the house of Iudah and spake of the Saviour of the world and was a Type of Christ our Saviour He prophesied before the Babylonish Captivity in the time of King Ieroboam under four Kings of Iudah Uzziah Iotham Achaz and Hezekiah and was contemporary as some say with Ionah 2 Kin. 14. 26. Isaiah Isa. 1. 1. Amos 1. 1. and Mic. 1. 1. all which prophesied destruction to the Kingdome of Israel It consists of fourteen Chapters The best Expositors of it are Zanchius Tremelius Paraeus Rivet and Livelie Diu vixit Osee Prophetam egit ut volunt Hebraei per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Isaiam Ioelem Amosum Abdiam Ionam Michâ—am ut notat Hieronymus Ioel He prophesied in the time of Hezekiah it consists of three Chapters which contain partly exhortation to repentance and partly comfort to the penitent Danaeus Paraeus Drusius and Livelie are the best Expositors of it Amos Of a Shepherd he was made a Prophet Chap. 1. 1. and 7. 14. He was contemporary to Isaiah and Hosea He prophesied to the Kingdom of Israel or the ten Tribes Chap. 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Iudah chap. 2 4. and 6. 1. It consists of nine Chapters Danaeus Paraeus Livelie and Drusius are the best Interpreters of it Dr Bensiâ—ld hath done well on two Chapters Obadiah He was almost contemporary to Ieremiah It is but one Chapter D. Rainoldâ— hath well expounded this Prophecy The destruction of the enemies of the Church is handled in the sixteen first verses the Salvation thereof by the Ministery of Pastors in the five last Ionah He prophesied in the time of Ieroboam 2 King 14. 25. Ierom proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters Abbot and King have both commented well in English on this Prophecy Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Ahaz and Hezekiah Kings of Iudah as appears by the inscription Chap. 1. 1. and was almost contemporary with Isaiah with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place
we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
the Mysteries of the Revelation the exposition rather of modern Interpreters then Fathers is to be received because in our times not theirs there is an accomplishment of those Prophecies and many things were more clearly known by them in those days the Ceremonies and Types of Moses his Law were better perceived by the Jews then us God the Author of the Scripture could speak perspicuously for he is wisdom it self and he would speak so because he caused the Scripture to be written to instruct us to our eternal salvation Rom. 15. 4. and he commands us to seek in the Scripture eternal life We do not account the prophecy of Isaiah touching Christ which the Eunuch read to be a dark and obscure prediction but we know it was clear and plain enough though the Eunuch a raw Proselyte understood not the meaning of it The Fathers proved their opinions out of the Scriptures therefore the Scriptures are more clear then the writings and Commentaries of the Fathers To every one which readeth with humility and invocation of God the Book of the Apocalipse the obscurest and hardest Book to understand of all other blessedness is promised when it cannot befal to any that understandeth nothing it is manifest that the promise of blessedness includeth a warrant of understanding of it so much as is necessary to salvation We affirm that many places in the Scripture are very obscure and that either from the obscurity of the things as in the Prophecies of future things the event must interpret them as Daniels Prophecies of the four Monarchies were in times past very dark but easier since when all things were fulfilled so the coming of Antichrist in the New Testament drew the Fathers into divers opinions so even yet there are many things obscure in the Revelation which are not accomplished So those things which are spoken of the Messiah in the Old Testament are either not understood or not fully without the New Testament Sometimes the ambiguity of words breeds a difficulty as I and the Father are one the Arians understood it of a union of will as when Christ prayed Iohn 17. that the Disciples might be one Hitherto may be referred those places which are to be understood allegorically as the Canticles the first Chapter of Ezekiel 3. Some places are obscure from the ignorance of ancient Rites and Customs as that place 1 Cor. 15. 29. of Baptizing for the dead is diversly explained by Interpreters both old and new There are six Interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Viginti praeter hujus loci expositiones deprehendo saith one in a Theological disputation De baptismo veterum Ambrose saith Paul had a respect to that custom of some who baptized the living for the dead Piscator and Bucane say The custom of the ancient Church is noted here who baptized Christians at the Graves that so it might be a symbole of their belief and confession of the Resurrection of the Dead Tarnovius proves that that rite was not in use in the Apostles time Calvin interprets it of those who were baptized when they were ready to die but Beza thinks by Baptizing is understood the Rite of Washing the bodies before the Burial that ablution used upon the dead as if the Apostle should thence confirm the Resurrection of the dead q. d. that that is a cold vain and foolish Ceremony if the dead should not rise again And truly it is certain that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being considered in themselves may as well be rendred Super mortuos as pro mortuis Andreas Hyâ—â—rius sheweth in a particular Tract what various opinions there are about this place Voetius hath written a Tract Dâ— insolubilibus Scripturae Estius and Dr Hall on the hard places of Scripture Divers reasons may be rendred why God would have many things in the Scripture obscure and difficult 1. To make us diligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating searching and comparing the Scriptures 2. To remove disdain from us we quickly slight those things that are easie 3. That we might more prize heavenly Truths gotten with much labor 4. To tame our arrogance and reprove our ignorance Ioh. 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travel the harder places may be opened to the people Here the Lamb may wade and the Elephant may swimme saith Gregory The Scriptures have both Milk for Babes and strong Meat for Men saith Augustine It is a note of a learned Interpreter That the benefit of knowing the Prophecies concerning the Church Christ before he was slain had it not so as he had after his death it was the purchase of the blood of Christ to have those things opened We do not therefore hold that the Scripture is every where so plain and evident that it needs no interpretation as our Adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists First That all points of Faith necessary to Salvation and weighty matters pertaining to Religion are plainly set forth in the Scriptures Secondly That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the means they may come to the understanding of Therefore I might save that labour in answering the Arguments of our Adversaries since they are of no force against us nor indeed touch our cause proving onely that some places in the Scripture are difficult which we deny not But I shall first take off their Answers whereby they would evade the strength of our Reasons for the perspicuity of the Scripture and then refute their own Objections First When we urge divers places to prove the Scripture to be a Light the use of which is to dispell darknesse which it would not if it self were obscure Bellarmine answereth That those places are not to be understood of all the Scripture but only of the Commandments and that these also are called a Light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called Light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speaks not only of the Precepts of the Decalogue but of all the Scripture of the Old Testament which if it be Light much more shall the
univocè dicitur say the Schoolmen God is not simply Invisible but in reference to us Angels and Saints above see him they behold his face He is Invisible to a mortal eye as the Apostle speaketh Reasons First God is a Spirit because a Spirit is the best highest and purest Nature God being the most excellent and highest Nature must needs be a Spirit too Secondly God is a most simple and noble being therefore must needs be incorporeal Angels and souls have a composition in them their Essence and Faculties are distinguished they are compounded of Subject and Accidents their Nature and Qualities or Graces but Gods Holiness is his Nature Thirdly God is insensible therefore a Spirit Spirits are not subject to senses Iohn 1. 18. This confutes 1. Tertullian who held God to be corporeal then he should consist of matter and form 2. The Anthropomorphites who ascribed to God the parts and members of a man they â—lledâ—e that place Gen. 1. 27. But some think the soul is the only subject and seat in which the Image of God is placed Grant that it was in the body likewise it being capable of Immortality yet a man was not said to be made after the Image of God in respect of his corporal figure but in respect of Knowledge Righteousness and Holiness Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Object God is said to have Members Face Hands Eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Answ. The word Hand and Eye is taken figuratively for the power of seeing and working which are actions that men perform with the hand and eye as an Instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes again those words are taken properly for members of the body of some such form fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so whatever hath a being may be called a body in this sense Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and form so some say Angels are incorporeal 3. This shews the unlawfulness then of painting the God-head Cajetan disliked it Bellarmine b argues thus Man is the Image of God But man may be pictured Therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soul which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soul which can not be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teacheth us this practical use Iohn 4. 24. Blesse the Lord O my soul Psalm 103. Whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 1. The Lord chiefly cals for the heart Prov. 23. 26. His eye is upon it Ezekiel 33. 31. 2. He abhors all services done without the heart Matth. 5. 8. 3. It hath been the great care of Gods people to bring their hearts to these services Phil. 3. 3. Motives to excite us when we draw neer to God to bring our hearts 1. It is this only which will make the service honourable Gal. 4. 9. 2. This only makes it acceptable 1 Pâ—t 2. 5. Hos. 14. 6. 3. This only makes it profitable 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22. 4. This only will make it comfortable all true comfort flows from the sweetness in fellowship with God and Christ Revel 3. 24. 5. Else in every service we tempt God Acts 5. 9. Isa. 29. 13. How to know when I serve God in my heart or worship him in Spirit 1. Such a ones great care in all services will be to prepare his heart before-hand 2 Chron. 30. 9. 2. Then the inward man is active thorowout the duty Revel 3. 3. 2 Pet. 1. 5. 3. Then one keeps his thoughts intent throughout Matth. 6. 21. 4 The grief after the duty done will be that the heart was so much estranged from God in duty 2. God though invisible in himself may be known by things visible He that seeth the Sonne hath seen the Father Joh. 14. 9. We should praise God as for other Excellencies so for his Invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is Invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot only make thee poor sick but make thy conscience roar for sin it was God put that horrour into Spira's spirits He is a Spirit and so can deal with the Spirit Lastly Take heed of the sins of the heart and spirit ignorance pride unbelief insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from but are terminated in the spirit These are first abhorred by God He is a Spirit and as he loveth spiritual performances so he hates spiritual iniquities Gen. 6. He punisht the old world because all the imaginations of the thoughts of their hearts were evil 2. Most contrary to the Law of God which is chiefly spiritual 3. Sin is strongest in the spirit as all evil in the fountain Mat. 15. 19. â—4 Spiritual evils make us most like the Devils who are spiritual wickednesses All sin is from Satan per modum servitutis these per modum imaginis We should therefore also take heed to our own spirits because of the danger we are in from these spiritual adversaries 1. They are malignant spirits 1 Iohn 5. 18. and 2. 13 14. 2. The spirit of a man is most maligned by Satan all he did to Iobs name estate posterity was to enrage his spirit 3. The spirit of a man is frequently and very easily surprized few men are able to deny temptations that are sutable 4. When the spirit is once surprized one is ready to ingage with and for the Devil Mat. 12. 30. 5. The spirit will then bring all about for the service of sin the excellent parts of the minde wit memory strength Rom. 8. 7. and 6. 13 19. Iames 3. 15. Matth. 23. 15. 6. It is hard for such a sinner to be
any other he hath this Dominion of himself as he is God of himself Dan. 4. 17. Ezek. 21. 25 26. 2. Universal it comprehends all places times this Kingdom is everlasting God rules in heaven earth hell Iames 5. 4. 3. Full and Perfect 1 Chron. 29. 11 12. His Dominion is infinitely greater then all others 4. It extends to the soul and heart God is called the Father of Spirits the hearts of Kings are in his hand he can terrifie the conscience We should first prefer God above all things The greatest person in any society is set before the rest The Sun is respected above other Stars the King above other persons we should highly esteem his favor Isa. 40 12. there is a lofty description of Gods greatness Secondly We should perform all duties to him with the greatest care diligence and reverence and in the highest degree love him greatly fear him greatly praise him with all our might yield unto him a service proportionable to his incomprehensible greatnesse Great is the Lord and greatly to be praised 1 Chron. 16. 25. Psal. 145. 3. and to be feared Psal. 76. 7 11. Thirdly It is a terror to all those to whom this great God is an enemy The wrath of a great King is terrible he must needs inflict great punishments on such aâ— rebel against him Fourthly Here is great consolation to those to whom he is a Friend and Father he will do great things for their good they shall have great happiness We should choose the Lord to be our portion for in him alone is true happinesse and contentednesse to be found in our wants we should confidently go to him for help he being perfect can supply them We should place all our confidence in God alone expect all good things from him since he is an inexhausted fountain of all good things we should imitate him Be perfect as our heavenly Father is perfect Let Patience have her perfect work Let us perfect holinesse in his fear Those which would be excellent Orators propound to themselves Cicero and Demosthenes to follow Paul pressed on forward Labor first to be perfect in heart Psal. 119. 80. then in your wayes This may serve also to comfort the godly against their weaknesses God will make his works perfect He that hath begun a good work in them will perfect it they should be comforted therefore against all their imperfections to which they are subject in this life and seek perfection from him He will supply all their wants bear with them here and make them perfect in the other life 1 Cor. 15. 28. the understanding shall have perfect sight the will perfect goodnesse the heart perfect joy We should not mutter under any affliction for he himself cannot do better then he doth he makes all things perfect Eccl. 3. 11. Every thing beautiful in its season this is the most perfect state and condition for thee and so account it God hath perfect wisdom power love Let us not be puffed up with any thing we do to him the Papists abound in this when they maintain merit for that supposeth some eminency as if God needed their graces obedience and service but let us walk more humbly say rather If I had no corruption in me if I could do every duty required with as much purity as Angels yet this would adde nothing to thee thou art a perfect God perfectly happy though I were not at all Gods works are wonderful great farre exceeding the power of all creatures either to do the like to them or to stop and hinder them Let all the men on earth lay their hands and heads together let all Kings unite their counsels and their forces Can they make an Earth-quake a Whirlwinde Can they make the thunder to roar Can they cause the flashes of lightening to flame out It is not a mortal worme to whom the course of nature will submit it self And if God will that these effects be wrought what can any man all men do for the hindering thereof 2. Gods works are unsearchable and past finding out Iob 5. 9. Who can dive into the secrets of Nature and tell us the true reason of the Winde the Earthquake the Thunder the Rain the Snow We cannot dive into the bottom of Gods Works nor finde them out by any study or wisdom 3. We should so much the more honour dread and wonder at God by how much we can lesse comprehend his works 4. Let us learn often to contemplate God in his Works see his Goodnesse Greatnesse Wisdome Power in them and so we shall profit much in the knowledge of him The exaltation of God is a terror to those who will needs be his Enemies and slight and disesteem him as the greatest part of men do O how unhappy are they that have so high and so a great a person to be their Enemy seeing they have nothing to save themselves from his wrath 2. We should labour to exalt him now by striving to form and fix in our selves a most reverent esteem of him and by exercising in our selves this vertue of honouring God often reviving in our mindes these thoughts How high is God and making them familiar with him Oh how excellent is he that hath made and governs all Why do I not esteem him more and more The more we can lift up our hearts to exalt God the more we shall grow in all holinesse and righteousnesse 3. His friends and servants shall also be exalted at last though for a time despised and set light by We should often and seriously consider of this great Perfection of Gods Nature Authority and Works The very Saints and Angels have a Negative Imperfection though not a Privative they are not deprived of that which should be in them but there are many Perfections which they have not God is simply and universally Perfect and he only hath all kinde of Perfection according to his Essence God is a Necessary Essence Contingency is found in the Essence of every creature it might not have been as well as have been it may not be as well as be there was once a possibility of its not being as there is now a possibility of its not being yea there was an equal or greater possibility of its not being then its being God is a necessary Essence it is absolutely necessary that he should be and he cannot but be and be as he is and his actions upon himself are altogether and simply necessary they must be as they be and cannot but be so God is Independent Isai. 44. 6. Revel 1. 8. and 21. 6. and 22. 13. Rom. 11. 35 36. Every Creature as a Creature is Dependent and hangs upon some other thing then it self and ows its being and continuance to another Nehem. 9. 6. It hath causes of its being from which of which by which and for which it is and further then these causes did and do contribute to its being
it cannot be The Angels have an efficient cause and end and they do as much stand indebted to God for their being and continuance as the poorest worm and would no more have been without God nor continue to be then the silliest Gnat but God is altogether Independent of himself by himself for himself he hath no causes but is to himself in stead of all causes He is what he is without any help from any other thing as himself shews in his Name I am that I am There are many things which have a beginning from some other thing there must be something therefore that is of it self or else we should wander infinitely a self-essence and subsistence Gods being is neither ab alio ex alio per aliud nor propter aliud We should acknowledge God to be a Necessary and Independent Essence 3. God is wholly one Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Hos. 13. 4. Mal. 2. 10. All creatures are subject to multiplication there may be many of them and are many many Angels Men Stars and so in the rest Not one of them is singular and only one so but one might conceive that there should be more for he that made one of them can make another and another and as many as he pleaseth but God is simply one singular and sole Essence there neither is nor can be more then one God because he is the first and best Essence and there can be but one first and one best He is Infinite and there can be but one Infinite because either one of them should include the other and so the included must needs be finite or not extend to the other and so it self not be Infinite There was a first man and a first in every kinde of creature but not any Absolute first save God one Eternal and one Incomprehensible saith Athanasius in his Creed There can be but one chief Good which we desire for it self and all other things for it say the moral Philosophers and this must needs be God for no infinite Good can be conceived but He. Some places of Scripture simply deny other gods and others exclude all but this one God Though there be gods many and Lords many that is that are so called and reputed by men who deceive themselves in their own imaginations yet to us in the Church there is but one God Zech. 14. 9. after Christ shall come the Gentiles with the Jews shall all worship one and the same true God That which is perfect in the highest degree can be but one because that one must contain all Perfections that which is omnipotent can be but one if one can do all things what need is there of many gods if there were more gods then one we might and ought to do service to more then one to acknowledge them praise and love them and be at least in minde ready to obey them If they should command us any thing we might lawfully seek to them for what we need and give thanks to them for what we received But the Lord professeth himself to be a jealous God and cannot endure any Copartner in worship The Romans refused Christ because they would have had their gods with him and he would be worshipped alone without them He is one God Not numerically as one is a beginning of number for that is a quantity but transcendently as Ens and unum are counted only one solely and alone God there cannot be two Infinites in Essence for then one should not have all the other hath in it God is Infinite for of his Greatnesse there is no end Secondly Others would be imperfect or superfluous he being Infinite and Perfect Thirdly From his Absolute Lordship and Dominion over all He is King of Kings and Lord of Lords My God said Luther to the Pope will make your God know that you are too weak for him If there were two Gods there would be a strife between them as between Caesar and Pompey who should be the greater and chiefest of all God may be said in a special manner to be one two several wayes 1. For the Purity and Simplicity of his substance which is not compounded with any thing else For that is most truly and properly one which is nothing but it self and hath no other thing mixed with it God is so pure and simple an Essence that he is not compounded so much as of parts 2. From his Singularity because there are no more Gods but one God is not only One but he is also the only One. He is such a one as hath no Copartners in worship Both which Titles are expresly ascribed unto God in the Scriptures Both that he is One and that he is the only One. God is not only Unus but also Uniâ—us or to use St Bernards word Unissimus If that word may be used he is of all things the Onest Socrates and Plato in their definition of God ascribe to him Unity with particular respect unto his singularity Pythagoras his advice to his Scholars was to search the Unity There is a threefold Unity First of Persons in one Nature so there is one God Deut. 6. 4. The second of Natures in one Person so there is one Christ 1 Cor. 8. 6. Thirdly of sundry Natures and Persons in one quality so there is one Church Cant. 6. 8. The Socinians reject these three Unions because they so far transcend reason and they receive not those things which their reason cannot comprehend The more we content our selves with God only the happier we are he is the only infinite Riches Wisdom Goodnesse how happy are they that have him in quo omnia spend all thy pains in getting him 2. If he be your enemy there is none else to rescue you he is God and there is none else he will destroy and none shall be able to deliver out of his hands 3. It shews the wickednesse of those which set up other gods besides the true God The Epicure makes his belly and the covetous man Gold his god Some worship stocks and stones this is a great dishonour to him the Papists worship the Crosse Invocate Saints and Angels make a god of the Pope The Heathens were guilty of Polytheism they worshipped many gods they had their Dii majorum and Minorum gentium Hesiod reckons up thirty thousand gods They had their Dii mortui Idols Mortales men and Mortiferi lusts The Romans had their Capitol full of gods yet the Geese preserved it whom Augustine thus derides Dii dormiebant anseres vigilabant The Manichees said there were two gods The Tritheites that there were three The Heathens multiplied gods because men cannot be happy without Associaâ—â—s they thought God could not see Isa. 55. 8 9. This is the very first of all Gods Commandments Thou shalt have no other gods before me If there were more for us not to acknowledge adore and honour them were a
the guilt of our sins was upon him He loves his people 1. Before conversion Amore benevolentiae with a love of good-will and of pity which is properly shewed to one in misery Ezek. 16. 5. 2. After Conversion with a love 1. Of sympathy Isa. 63. 9. Heb. 4. 15. and 5. 2. 2. Of Complacency and delight Psal. 16. 10 11. that Psalm is a Prophecy of Christ see Ephes. 2. 5. This love of his delight is discovered four wayes 1. By his valuing of his people Since thou wast precious in my sight thou wast honorable 2. By his commendation of his Church and people as often in the Canticles 3. By his frequent visits Luke 1. 68. Rev. 3. 20. 4. By revealing his counsels to them Iohn 15. 15. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hosea 15. 5. he was moved with nothing but his own goodnesse Ezek. 16. 8. 2. Sure firm and unchangeable Rom. 5. 8 10. 1 Iohn 4. 10. Iohn 13. 1. and 31. 3. Infinite and Eternal which shall never alter Iohn 3. 16. It is without cessation Psal. 27. 10. Diminution Cant. 8. 7. interruption Rom. 8. 35. to the end or alteration every created thing is imutable 3. Effectual as is declared both by his temporal and eternal blessings 1 Iohn 3. 1. Dei amare est bonum velle 4. Sincere It is a love without any mixture love and nothing but love This is the motive which perswades Gods to communicate himself and act for his people Isa. 63. 9. Rev. 3. 19. and hath no motive but it self Deut. 7. 6 7 8. 1 Iohn 4. 8. God hath no need of us or our love nor doth not advantage himself by loving us Iob 22. 2. 5. Great and ardent Iohn 3. 16. and 15. 13. Rom. 5. 6 7. God bestows pledges of his love and favor upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts transforms us into his own image Cant. 4. 9. and 6. 5. see Zeph. 3. 17. We must love God Appreciativè love him above all things and in all Psal. 73. 24. Mat. 10. 37. Intensivè and Intellectivè with all our might and strength Affectu Effectu love him for himself and all things for the Lords sake else it is not 1. A Conjugal love 2. Not an equal love to love the gifts and not the giver We should love 1. All the Divine persons in the Trinity 1. The Father Ye that love the Lord hate evil 2. Christ for taking our nature upon him He gave himself to us and for us Cant. 5. 16. 3. The Holy Ghost for drawing our hearts to the knowledge of this great mystery Rom. 5. 5. 2. All the Divine properties and excellencies whereby God makes himself known to the sons of men Love him for his holiness Es. 6. beginning fidelity 1 Cor. 10. 13. Omniscience and Dominion The Scepter of thy Kingdom is a Righteous Scepter 3. We should love all his Ordinances Psal. 27. 4. and 84. beginning and all his discoveries to us in his word 2 Thess. 2. 10. We should expresse our love to him by our care in keeping his Commandments 1 Iohn 2. 3. Iohn 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2 3. 2. Our love should be conformed to Gods in loving the Saints Psal. 16. 3. Gal. 6. 10. Iohn 3. 14. 1 Pet. 1. 21. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 Iohn 3. 1. For the sureness greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. he hath given his son for a price his spirit for a pledge and reserves himself for a reward That Tantus so great a God should love Tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to love God 1. Beg this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate self-love and love of the world 1 Iohn 2. 15. There are many promises made to the love of God 1. Of Temporal blessings Psal. 91. 14. Rom. 8. 28. 2. Spiritual all the comforts of the Gospel 1 Cor. 2. 9. 3. Of heavenly and eternal blessings Iames 1. 12. and 2. 5. 1. God is Maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him Psal. 116. 12. 3. He desires us to love him Deut. 10 4. Mark 12. 33 4 This affection onely and joy abide for ever 1 Corinth 13. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evil ' prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Hab. 1. 13. Prov 11. 1. and the creature which ob stinately and stubbornly persisteth in evil so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. and 5. 6. Prov. 16. 5. 2. The cause and condition of the object hated is sin for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himself with the filth of sin all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sin But although God cannot hate the creature unlesse as sinful yet not every degree of sin but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne reigns 3. The effect of Gods hatred is to punish the person whom he hates Psal. 9. 11. whom when once it is rejected by God troops of evil do invade God both permitting and commanding and this actual hatred or outward manner of manifesting it it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion Consider 1. The unsupportable horrors of conscience Prov. 18. 14. 2. The painful death of little children Rom. 5. 14. 3. How grievously God
of aire as winds 3. Watery which retain the nature of the water as snow and rain 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storm do his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus vapor smoak is of a middle nature between earth and fire vapour between water and aire If it come from the earth or some sandy place it is fumus a fume or kinde of smoak if it come from the water or some watery place it is a vapour Vapours or exhalations are fumes raised from the water and earth by the heavenly bodies into one of the three Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceeds the tumbling noise which we call Thunder The earth sends out partly by its own innate heat and partly by the external heat and attraction of the Sun certain hot and dry steams which the Philosopher cals exhalations and these going up in some abundance are at last enclosed within some thick cloud consisting of cold and moist vapours which finding themselves straightned do with violence seek a vent and break through the sides or low part of the cloud There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud until it break forth into a loud and fearful crack Then the exhalation by its heat incensed in the strife proves all on a slame as it comes in the aire and that is Lightning Lastly the exhalation falling down upon the earth is so violent that sometimes it breaks trees sometimes it singeth and burneth what it meets with it kils mâ—n and living creatures and in the most abundance of it there is a Thunder-bolt begotten through exceeding great heat hardning the earthly parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearfulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his coming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Iob 40. 9. with this question Canst thou thunder with a voyce like God speak terribly and with as big and loud a voice as thou canst and if thy voice be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my self to be thy equal and Elihu reasoned for God by consideration of this great work David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this work not immediately but mediately using natural and ordinary causes according to his own good will and pleasure for the effecting thereof There do arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heat and influence of the Sun and other Planets or Constellations partly breathed out of the earth by the natural heat thereof Whereof some are hot and moist being us it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers think of which two as of the matter are brought forth these strange things which we see in the aire and among the rest Thunder Though thunder be first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before we hear the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the ear This is done for the benefit of the world that by shaking of the aire it might be purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thick grosse and unwholsome for our bodies for this is one special end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much rain because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it self such windy fumes as it meets withal in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turn all this to a spiritual use viz. to instruct us in the fear of him that is Lord of Hoasts who shews his greatnesse in these mighty deeds of his hand to which purpose alwaies the Scripture speaks of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our minds to increase in the knowledge of his excellency and our hearts in the love and fear of him All his works are therefore exhorted to praise him because we by all should learn his praise and greatnesse How able is God to destroy sinners how quickly and in a moment can he bring them to ruine let him but speak to the thunder haile tempest and they will beat down and consume his adversaries before his face O then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderful in making and ruling the clouds This is a work which God doth often alledge in Scripture to prove his greatnesse Iob 37. 26. He binds the waters in a garment Prov. 30. 4. that is makes the Clouds How as it were by an even poysing of one part with the other God makes these Clouds to hover a great while over the earth before they be dissolved is a thing worthy admiration and greatly surpasseth our knowledge Iob 38. 34. Psal. 14. 78. and Prov. 8. 28. Psalm 104. 3. The
hath mixed with the earth and waters that they may be more fit to give life to living things Now if the Superficies of the Sea were not very large and wide the Sun could not have power enough by its attractive heat and warmth by which it doth attenuate and make thin the waters into vapours which after the cold of the air when they come into the middle region of it doth again thicken and turn it into waters I say The Sunne could not else have power to draw out of the Sea sufficient store of these vapours for watering the earth with showrs So the multitude of the waters and the necessity of having much of them drawn up for rain required that they should not have little receptacles but one so great and spacious a receptacle which we call the Sea Oceanus the Ocean is that general collection of all waters which environeth the world on every side Mare the Sea is a part of the Ocean to which we cannot come but by some strait In the Sea are innumerable creatures small and great there walk the Ships there play the Leviathans What living monntains such are the Whales some of which have been found six hundred foot long and three hundred and sixty foot broad rowl up and down in those fearful billows for greatness of number hugeness of quantity strangeness of shapes variety of fashions neither air nor earth can compare with the waters Another use of the Sea is That there go the Ships as the Prophet speaks in a kinde of wonderment The whole art of Navigation is a strange Art the Lord fitted the Sea for this purpose that it might be useful to transport men from place to place and other things from Countrey to Countrey Men build moveable houses and so go thorow the waters on dry ground they flie thorow the Sea by the help of windes gathered in fitly with sails as birds do thorow the air and having learnt of birds to steer themselves in the Sea they have an Helm at the which the Master sitting doth turn about the whole body of his Ship at his pleasure The swiftnesse of the motion of a Ship is strange Some say that with a strong winde they will go neer as fast as an arrow out of a Bow The Lord hath given understanding to man to frame a huge vessel of wood cut into fit pieces and to joyn it so close with pitch and rozin and other things mixt together that it shall let in none or but a little water and it shall carry a very great burden within and yet will not sink under water and hath given wisdom also to man to make sails to receive the strength of the wind and cords to move them up and down at pleasure and to make masts to hang on those sails and hath given men a dexterity to run up to the tops of these masts by means of a cord framed in fashion of a ladder that can but even amuze an ordinary beholder and all this for a most excellent use viz. of maintaining commerce betwixt Nation and Nation and of conveighing things needful from one place to another that all places might enjoy the commodities one of another To this Art of Navigation do Kingdoms owe most of their riches delights and choise curiosities a great part of Solomons riches came in this way it is the easiest safest and quickest way of transportation of goods How obnoxious are we to God therefore we should not be bold to offend him how much danger do we stand in if he should let the waters take their own natural course and exalt themselves above the mountains At the floud he gave leave to the great Deeps to break their bounds and permitted the waters to take their own place and the waters were some seven yards higher then the tops of highest mountains He can do as much now for the demonstration of his just wrath for though he hath promised that the waters shall never overflow the whole earth yet not that they shall never overflow England which stands also in the Sea 2. Let us praise the goodnesse of God which preserveth the whole world alive by a kinde of miracle even by keeping the water from overflowing the earth God would convince us that we live of his meer favour and that his special power and goodnesse keeps us the waters if they were left to their own natural propensity would soon overwhelm the earth again but that God locked them up in the places provided for them This work is mentioned in divers places Iob 38. 8. 26. 10. Psal. 37. 7. Prov. 8. 29 Ier. 5. 22. First It is absolutely useful for the preservation of the lives of all things that live and breathe out of the Sea Secondly It is a strange and hidden work God effecteth it by some setled reason in the course of nature but we cannot by searching finde it out Perhaps this may be it the natural motion of every heavy thing is toward the Center and then it will rest when it hath attained to its own proper place Now the earth is stretched over the flouds and it may seem that a great part of them doth fill the very bowels and concavity of the earth in the very place where the Center or middle point of it is seated Hence it is that they will not be drawn up again nor follow the upper parts which tosse themselves up and down but rather pull down those rising graves again especially seeing it is most evident in nature by many experiments every day that it is utterly impossible there should be any Vacuum as they call it any meer empty place in which nothing at all is contained because that would divide the contiguity of things and so cause that the world should be no longer an orderly frame of divers things together for the parts would not be contiguous and united together if such a vacuum should fall out therefore water will ascend air will descend and all things will even lose their own nature and do quite contrary to their nature rather then such a thing should be Now it may seem the Lord hath hidden the water in the earth with such turnings and windings some places in which it is being larger some lesse large that the larger places having no open vent for air to succeed the water cannot be so soon filled from below as they would empty themselves upward and so there must needs be vacuity if they should not return back again and stop their course and therefore they must needs stop as it were in the midst of their career And this also may seem to be a great and principal cause of the flux and reflux of the Sea which if it were not the waters having their course alwayes one way must needs by little and little return again to cover the earth If this be the cause as is probable it is wonderful that God should set such an inclination into all
and send some upward to spread it self above the ground and yet it should distribute the moysture so fitly as to grow in due proportion within the earth and without that it should frame to it self a body and divers branches in such fashion that it should bud and put forth leaves that it should cause a fruit to grow upon it or seed and that in great numbers every one of which is able to make another Tree and that Tree to yeeld as much more Secondly The great variety of kinds of Trees we in our Countrey have divers Oaks Elmes Ashes Beech-trees Chesnut-trees Sally Willow Maple Syecamore besides Apple and Pear-trees of divers kinds Cherry-trees Hazel Walnut-trees Some Trees are of huge growth as Oaks Cedars Elms some low as the Thorn the Nut. Some of one fashion colour making and manner of growth some of another this sheweth an exceeding great measure of wisdom in him that made them all The use of Trees in the next place is manifold 1. They serve for fruit what great variety of fruit do they yeeld what pleasant and wholsome fruit what store and plenty of fruit Some Summer fruit that will be gone quickly some Winter fruit that will last most part of the year and some all the year 2. For building both by Land and Sea to make us houses both strong and stately warm dry and cool under which we may rest our selves in Summer free from scorching heat in Winter and stormy times free from pinching cold and the injury of the weather With wood also we make floating and fleeting houses with which we may dwell upon the face of the waters and passe through the deep Sea as upon dry ground 3. It yeeldeth fuell too by which we do both prepare our food and keep our selves warm in the Winter and in the time of weaknesse and sicknesse Had we not something to burn we could neither bake our Bread nor brew our Beer nor seethe our meat nor roast it nor at all make use of flesh to eat it as now we do 4. For delight How comfortable a shade doth a spreading Ash or Oak yeeld in the hot Summer how refreshing is it to man and beast How pleasant a place was Paradise and what made it so but the artificial order fashion and growing of all sorts of Trees fit for food and shadow We must observe our own faultinesse with sorrow and humiliation for that we have not observed more seriously and usefully this work of God We have perpetual use of Timber and Fuel We eat much fruit from these Trees we reap the benefit of this work of God from time to time We sit upon wood we feed upon wood we dwell under wood under Trees cut down and fitted for our use We cannot step out of doors but our eyes are fixed upon some Tree or other great or small but we take not notice of God in this work and praise his name that made all these Trees Let us mend this fault and stir up our selves to consider God in this work praise him for fruitful Trees and all other kinds of Trees Let us acknowledge his power wisdom and goodness in them and his exceeding bounty and tender care to man that hath so furnished the world with innumerable sorts of Trees Let us be careful of preserving these works of nature for our own use and the use of posterity let us set and plant Trees for after ages CHAP. V. Of the Sun Moon and Stars ON the fourth Day were made the Sun Moon and Stars which are as it were certain Vessels wherein the Lord did gather the light which before was scattered in the whole body of the Heavens The Hebrew word translated Lights signifieth Lamps Torches or other things which shine forth and give light It was a great work of God in making and ordering the Sun Moon and other heavenly bodies This work is often spoken of in Scripture Gen. 1. 14. Psal. 104. 19 20 21 22 23. Psal. 136. 7 8 9. Psal. 148. He calleth upon the Sun Moon and Stars of light to praise God and Psal. 19. he saith of the Sun God hath set a Tabernacle for the Sun In another place he saith He guideth the Stars and calleth them by their names The wonderfulnesse of these works of God is seen First In the very matter and substance of them which is wonderful and inexplicable who can tell what the Sun is made of 2. In their quantity both in respect of multitude and greatnesse For multtiude they be innumerable and for magnitude many of the stars are far greater then the earth 3. In their qualities which are principally three 1. Their figure the fittest for motion and use round and orbicular 2. Their brightnesse and shining especially the splendour of the Sunne and Moon 3. Their durablenesse they do not change 4. In their motion which is very swift and regular 5. In their effects working so constantly and variously in the seasons of the year The most beautiful bodies of the Stars which we see fastned in Heaven are not Gods as Plato in Timaeo called the Stars by the worshipping of which the blinde Gentiles and the Jews also horribly polluted themselves but excellent works of God by the contemplation of which we ought to be stirred up to acknowledge and celebrate the Majesty Glory Wisdome and Power of the Creatour Psal. 8. 3 4. First For the Sunne that is called the greatest Light and that most truly and properly both for the body and substance of it and also for the brightnesse and abundance of light which is in it For the most skilfull Mathematicians have demonstrated that the very body of the Sun doth exceed the whole earth in bigness a hundred sixty six times others say a hundred and fourty times The Sun is the glorious servant of all the world therefore it hath its name in Hebrew from serving The Sun is the fountain of heat and light the life of the Universe the great Torch of the world and the Ornament of Heaven It s beauty magnitude the swiftnesse of its course and its force are commended by David 1. Beauty It comes forth as a Bridegroom out of his chamber Psal. 19. 6. 2. Strength It is compared to a Giant 3. It s Swiftnesse v. 6. goes ten hundred thousand miles say the Mathematicians in an hour 4. It s force and efficacy upon the inferiour bodies There is nothing hid from the heat thereof The Sun is fitly scituated being in the midst of the six other Planets neither too high nor too low Altius egressus coelestia tecta â—râ—mabit Inferius terras mediâ— tutissimus ibis Ovid. lib. 2. Metamorph. The Philosophers conceive that the Sun and Moon are not Actu calidi only they have a vertue and by way of eminency as it were they do produce heat below and are not hot themselves To contain any thing by way of eminency is a property of God he contains all things
their subjection so should these Others understand it of the Ministersdwho are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. Before the Angele there is He notificative by which is signified the high Priest before whom vows were made Levit. 27. 8. Some interpret it generally of all good men for we ought to be as so many Angels The fourth is What is the meaning of those places Acts 7. 53. Gal. 3. 19. â—earned Iunius renders the words Acts 7. 53. You have received the law in the midst of the ranks of Angels viz. who f accompanied God their Sovereign Lord when himself came to deliver the Law The same answer may be made as it is by the same Learned Writer among Angels they attending God when he ordained and delivered it It seems improper that Angels in the plural number g should have been imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would have sufficed There is no necessity to ascribe the delivery of the Law of the Decalogue to Angels Exod. 20. there is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that story Iude v. 9. Michael striving with the devil The Apostle aggravates the sins of those who speak evil of Dignities by an argument from the greater to the lesse the Archangel durst not do so where you have the chief cause Michael which is as much as who is like God and then you have the adjunct he is the Archangel that is a chief among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1 Thes. 4. 6. Now what this dispute was and where the Apostle had it it is hard to say but that there was such a thing done is plain The matter of the strife was Moses dead on mount Nebo Deut. 34. 6. which is added either by Samuel Ioshua or Ezra Some make this to be the body of Christ and therefore called Moses his because he prophesied of it Very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3. 44. where it is said the Lord buried him that is to be understood by the means of the Archangel and no man knew his burial that divine honour might not be given him and the devil might say how fit it was such a man should be solemnly buried The sixt What is meant by the voice of an Angel 1 Thes. 4. 15. where the Apostle describes the great and glorious coming of Christ to judgement from some circumstances which commend his power and Majesty the Lord himself shall come down in his own person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Matth. 25. like that There was a voice Behold the bridegroom comes or like that Ioh. 5. All that are in theeir graves shall hear his voice So it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. The voice and the trump of God are all one that is a great noise expressed by this Metaphor so that it should go to all in their graves The seventh Whether they have any efficacie in our conversion Though they be sent Heb. 1. for the salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God only that can turn the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion It is true in the Scriptures you may reade of their admonishing and comforting so an Angel comforteth Elias and Christ himself as he was man Ioseph was admonished in a dream but then you must know this was a sensible appearance or like it viz. in dreams But now you may reade of the devil tempting in Scripture Iudas and David without such a way the change of our hearts is to be ascribed to God The eighth Whether the Angels need Christ as a Mediator Some say no They never sinned and therefore need not a Mediator to reconcile them to God 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree As for that place say they Ephes. 1. 22. He hath reconciled all things in heaven and earth some do mean by those things in heaven the souls of those departed the Greek word signifieth briefly to recollect the things which were more largely spoken and so a sweet consent of all things together As by sin God was angry with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully revealed himself and his excellencies unto them and his love and favour and the necessity of their being obedient that they cannot but continue to obey and serve him they were not so far inlightened and sanctified at the first creation but that then in respect of themselves there was a possibility of sinning as well as of those that did sin but now they are so confirmed by the clear sight they have of God that they cannot be willing to sin against him The Angels by Christ obtained 1. A glorious Head Men had a head at their creation Adam The Angels stood by vertue of their personall Covenant 2. From his becoming their Head they are confirmed in grace they were created perfect but mutable Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self Electio sive hominum sive Angelorum extra Christum intelligi non potest Aâ—optati sunt in silios Dei propter Christum 4. They have an honourable imployment by this means they serve Christ in his humane nature The Angels which abode in the truth are called good Angels not only in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and â—â—eir confirmation in that good estate The causes why they abode still in the truâ—â— are the firm and unchangeable decree of God 1 Tim. 5. 21. his free grace Phil. 2. 13. wherewith they were holpen and their own free choice of will
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.
1. When mens thoughts run after what they shall eat or drink Matth. 6. 25. When animus est in patinis Rom. 12. 13. 2. When we delight too much in it as Philoxenus who wisht he had a neck like a Crane that he might take the longer delight in swallowing of his meat and drink 3. When we feed securely Iude 12. are too much taken up with the creatures 2. More notorious 1. When men eat more then their stomacks will digest Prov. 23. 1 2. When they are too dainty nothing will down but what is delicious and costly as the rich man in the Gospel 3. When they eat and drink unseasonably as Isa. 12. 13. Amos 6. 1 2. when they eat one meal too hastily after another not allowing nature sufficient time for concoction and those that will be still tipling Helps against it 1. Reade hear and practise the word 2. Pray 3. Joyn fasting with prayer 4. Consider the bounty of the Lord in giving us good things and for what end viz. strength CHAP. XX. Of Lying Malice Murmuring Oppression LYING LYing is a voluntary uttering of that which is false against a mans knowledge and conscience with an intention to deceive see Proverbs 12. 19. 22. 13. 5. In respect of the end it is distinguished into perniciosum officiosum and jocosum a hurtfull officious and merry lie August in Enchirid. ad Laurent Aquinas 2ª 2ae quaest 110. Art 2. The end of a pernicious lie is to hurt of an officious lie to profit of a merry lie to delight We must not tell a lie for Gods glory Iob 13. 7. much lesse for to help my neighbour Officious lying is neither permitted nor approved in the word of God God threatens to destroy all those that speak leasing Psal. 5. 6. See Prov. 6. 16. Matth. 5. 37. Ephes. 4. 25. Col. 3. 9. Rev. 21. 27. 22. 15. The very Heathens themselves abhorred all lying Aristotle saith A lie is evil in it self and to be dispraised It is a great sin Reasons 1. The Law of God is against it the ninth Commandment and the Gospel Col. 3. 9. 2. It is against the nature of God the Father is the God of truth Iohn 17. 3. the Son is truth Iohn 14. 6. the holy Ghost is the Spirit of truth Iohn 16. 13. and the Word of God which is the word of truth Ephes. 1. 13. It makes us like the devil Iohn 8. 44. 3. It is against natural conscience a little childe will blush at a lye 4. It is basely esteemed of by all generous men they abhorre above all things the imputation of lying It was in great reproach among the Persians saith Brissonius 5. It is contrary to all civil society takes away all commerce betwixt man and man Mendax hoc lucratar ut cum vera dixerit ei non credatur it is the just reward of a lier not to be beleeved when he tels truth 6. Omnibus peccatis cooperatur Aug. It hath an influence on all sins Lying and stealing are joyned together Ephes. 4. 7. The punishment of it is great as we may see in Gehezi Ananias and Saphira Psal. 5. and often in the Proverbs the Lord abhorres it Rev. 21. 8. 22. 15. liars are joyned with great sinners See Isa. 63. 8. Prov. 6. 17. Popery is a doctrine of lies 1 Tim. 4. 2. The great honour of the Saints is to walk in the truth 3 Iohn 4. see Ephes. 4. 5 Buy the truth and sell it not Erasmus had such an antipathy with lying that from his youth he would usually tremble at the sight of a noted liar Malice It causeth a man to receive pleasure in the practice of cruelty so the brethren of Ioseph and Cain 1 Sam. 19. 13 to the 18. Reasons 1. It is most of all contrary to charity therefore it must needs bring forth quite contrary effects to it and as that makes a man to take pleasure in doing good so this in doing evil for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised and by which they are strengthened and increased as both charity is by well doing and malice by doing evil 2. Where malice doth rule the Spirit of God is quite gone and the light of nature extreamly dimmed and a man is given over into the power of Satan for in giving place to wrath a man gives place to the devil 3. It distempers the judgement will and affections Murmuring It is first a sin reproved by God and a provocation of him Ion. 4. 8. The Israelites were very guilty of it see Numb 17. 12. Psal. 106 25. Secondly It is a high degree of sin 1. Hereby thou exaltest thy will above Gods and makest it the rule of goodnesse 2. You put God out of his throne out of Government in every murmuring against his dispensations thou deniest his Sovereignty 3. Hereby thou makest thy self wiser then God in divine things 4. This is a way to provoke God to greater displeasure Amos 4. 12. Arguments against murmuring and discontent under Gods administrations 1. It is a Christians duty to be content with the things present Heb. 13. 1 Thess. 518. such a one can never be thankfull 2. All your murmurings are against God Numb 14. 27. Exod. 16. 8. you charge God with folly Iob 1. ult 3. This will heighten your sin and add to your plagues Rev. 16. 19. Isa. 51. 20. 4. If the Lord should hearken to your murmuring you would quickly destroy your selves Hos. 13. 11. Oppression Oppression is a great sin Isa. 3. 15. Psal. 14 4. 17. 12. Amos 8. 5. Mic. 3. 3. Hab. 2. 11 12. 1. 14. Ier. 12. 13. 5. 27 28. Pride and unjustice in the extremity meet in an oppressour The Prophet cries out of them which grinde the faces of the poor of them which are like the wolves in the evening of them which covet fields and take them by force because there is might in their hands Reason It is an abuse of a special gift of God quite contrary to his appointment which gave it God made the stronger therefore to be the stronger that he might defend the weak as the greater sims and bones of the body hold up the burden of it CHAP. XXI Of Perjury Polygamy Pride PERJURY PErjury is mendacium juramento firmatum a lie confirmed with an oath so Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise saith Dr. Sanderson It is double 1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary 2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform The old saying is Once forsworn ever forlorn No Casuist doubts of it that a Turk may be guilty of perjury and for it be punished by the
true God if he forswear himself though he swear but by Mahomet a false Prophet Such a one that compels a man to perjury is a murderer saith Austin duplex homicida say the Schoolmen A fellow hearing perjury condemned in a Pulpit by a learned Preacher and how it never escaped unpunished said in a bravery I have oft forsworn my self and yet my right hand is not a whit shorter then my left which words he had scarce uttered when such an inflammation arose in that hand that he was constrained to go to the Chirurgion and cut it off least it should infect his whole body and so his right hand became shorter then his left in recompence of his perjury which he lightly esteemed of The Theatre of Gods judgements c. 28. of Perjuries The small successe that the Emperor Sigismund had in all his affairs after the violation of his faith given to Iohn Hus and Hierom of Prague at the Councel of Constance whom though with direct protestations and oaths he promised safe conduct and return yet he adjudged to be burned doth testifie the odiousnesse of his sin in the sight of God Polygamy Lamech first brought it into the world Abraham into the Church by Sarahs means Iacob was forced to it by a kinde of necessity It is a sin and is evidently blamed by Moses Levit. 18. 18. that is Ye shall not take more at once that this verse is meant of Monogamy is proved by Analogy with vers 16. and Salomon by way of recantation after his excessive faultinesse therein having had a thousand wives saith Prov. 5. 18. Rejoyce with the wife of thy youth wife not wives the first to whom thou didst joyn thy self in youth The Scripture cals second wives in Polygamy vexers or enviers Gen. 4. 23. 1 Sam. 1. 6. The Prophet Mal. 2. 14 15. in the Old Testament and Christ in the New Mat. 19. 5 9. reproves it if one be guilty of adultery that puts his wife from him and marries another then also if he keep her and takes another to him besides her 1 Cor. 7. 2. his proper wife It is a swerving from Gods first institution Secondly The conjunction of one man and woman is sufficient for the ends for which Matrimony was first ordained viz. mutual helpfulnesse and increase of mankinde Thirdly It is the best way to quench lust and order the appetite There are two kinds of Polygamy Simultanea and Successiva the having of more wives successively or at one time The Montanists and the Novatians held That if a man buried one wife he might not marry another and the Church of Rome forbiddeth the blessing of second Marriages in the Church but this Polygamy is not only allowed Rom. 7. but in a sort commanded also 1 Tim. 5. 14. and the Fathers justifie it It is only the having of many wives together that is condemned by the Old and New Testament and Fathers We read not that Iacobs marriage with his two sisters nor Lots daughters incest with him was condemned yet they were sins The Patriarchs lived and died in the sin of Polygamy not through any impiety the Lord testifying their hearts were upright but meerly through the mistaking of that place Levit. 18. 18. taking the word Sister for one so by bloud which was spoken of a Sister by Nation as those clauses to vex her and during her life do evince Prov. 19. 2. But no such place was extant in Abraham and Iacobs time That Polygamy though so common and connived was in the Mosaical Law inhibited Levit. 18. 18. in those words A wife to her sister that is one to another as that form is commonly taken seems evident enough and so Iunius takes it That of God by Nathan to David 2 Sam. 12. 8. seems not to be any approbation but that all which was Sauls came by the disposal of God into Davids power though it appeareth not that David made such use of that power which yet he might have done without any such notorious wrong unto any as he offered to Uriah Pride Pride is a great sin Prov. 16. 5. Psal. 101. 5. It is a vice whereby one makes a high account of himself Isa. 2. 11 17. it makes a man some body in his own esteem it makes one count himself some thing as Paul saith He that counteth himself something when he is nothing deceives himself Galat. 6. 3. it is called being great or high in ones own eyes a lifting up or exalting ones self Initium omnis peccati superbia est Quid est autem superbia nisi perversae celsitudinis appetitus Aug. de civit Dei l. 14. c. 13. It is Inordinatus appetitus propriae excellentiae an overweening conceit of a mans own excellency self is his God his chiefest good and utmost end the greater the excellency is the higher the pride it is a greater pride to be proud of gifts and parts then to be proud of riches and honour and to be proud of grace then of gifts of ones own righteousnesse The root of all other sins saith Aquinas ex parte aversionis is superbia ex parte conversionis avaritia Pride refers to self-excellency covetousnesse to creature-excellency Pride is the measure of corruption and humility of all grace What swelling and ambitious Titles are those in the styles of the Roman Emperors Invictus Victor Defensor Triumphator and the like Those of the Pope as Universal Bishop Prince of Priests Supream Head of the Universal Church and Vicar of Christ here upon earth Of the great Turk and some other mighty Princes This is one of the sins which the fear of God will make a man to hate Prov. 8. 13. one of the sins of Sodom which procured unto her that strange overthrow Ezek. 16. 49. See Isa. 28. 1. Ier. 48. 29. Rom. 1. 30. 1 Tim. 3. 2. A vice whose name is comprehended in a Monosyllable but in its nature not circumscribed with a world Reasons 1. It is a most absurd and unreasonable vice for such a mean creature to swell mean in his creation vile since his corruption 2. A most harmful and pernicious vice this causeth the man in whom it is to be loathed of God The proud in heart is an abomination to the Lord Prov. 16. 5. and haughty eyes are one of the things which his soul hateth He resisteth the proud it makes men to despise him and count him base he is by it made uncapable of doing and receiving good 3. It is a great sin against the Gospel of Jesus Christ Matth. 11. ult Christs whole life was a constant lecture of humility 4. It opposeth God as God other sins set against Gods justice mercy his Law but this against God as he is God it is to make ones own will the supream rule of all things 5. It is a sin which runs out in many kinds and objects it may arise from our very graces so that a man will be proud
Vine he sate upon the Well he went from Iericho toward Ierusalem He opened his mouth and taught them he touched the Leaper saying I will be thou clean he did sleep He cried with a loud voice and gave up the ghost So he took upon him the very nature of man and was made in all things like unto us but without sinne 6. He had likewise the affections of a man His soul was heavy to death he sighed in his Spirit he was straitned in his Spirit and testified that one of them should betray him he mourned and wept for Lazarus he looked upon them angerly he cried out I thirst Joy Luk. 10. 21. Anger Mark 10. 14. Grief Mat. 26. 38. Love Mark 10. 21. Ioh. 11. 5 13. Zeal Ioh. 2. 17. Fear Heb. 5. 7. as in a man were found in him Now there are divers good Reasons why Christ was to be Man First He was to be a Mediator a middle person betwixt God and Man and therefore was to take upon him mans nature that he might familiarly converse with man and acquaint them with the whole counsel of his Father and therefore the Apostle saith There is one Mediatour betwixt God and man the man Christ Iâ—sus And St Iohn That which we have heard and have seen and have looked upon with our eyes of the word of life He must be man that he might converse with men and be subject unto their senses and so was a fit person to interpose himself and make concord betwixt God and man Secondly He was to be man 1. That he might satisfie Gods justice in suffering for man the things which mans sins did deserve and which were to be inâ—â—â—cted upon man according as it was threatned In the day thou sinnest thou shalâ— dye Mans nature had sinned mans nature must suffer for sin that as by a man came sin and so death so by a man might come righteousnesse and the resurrection from the dead The Godhead was too strong to suffer for it is not possible that the excellent Essence of God should endure or bear any punishment any evil any misery without which yet mans sins could not be expiated therefore did the Godhead cloath it self with flesh that he might suffer in the humane nature that which it was impossible it should suffer in that high and superexcellent nature The Manhood was too weak to bear and overcome in suffering and to deserve by suffering The Godhead was too strong to bear or suffer wherefore the Godhead was to borrow weaknesse as I may so say of the manhood and to lend power to it that that great work might be done which could not be effected without a wonderfull concurrence of exceeding great weaknesse and exceeding great power The Justice of God required that the same nature should be punished that had offended Rom. 8. 3. He could not else have suffered the penalty Gen. â— 24. See Heb. 7. 27. 9. 22. Without shedding of bloud there could be no expiation of sâ—â— there must be active obedience performed in our stead to the Law Gal. 4. 4 5. else he could not have communicated to us Union is the ground of Communion Ephes. 1. 21. Titus 3. 4. 2. That he might honour and dignifie the nature of man by advancing it farre above all Principalities and Powers yea above every name that is named and so God might declare his infinite and unsearchable grace to that frail and feeble nature which came of the dust by making it the chief of all his workmanship and head over all Therefore hath he attained by inheritance a more excellent name then Angels being called the Sonne of God in carrying as I may term it the humane nature to the Divine that nature was exalted above all other natures A woman of some place is dignified by matrimony with a King above all those that were her superiours before so that now of all natures next to the Divine nature the humane nature by being so nearly united to it is become the most excellent and glorious nature So God willing to shew the height and length the bredth and depth of his love which passeth all understanding hath thus glorified the seed of Abraham even above the nature of Angels for he took not the nature of Angels but took the seed of Abraham Thirdly This was done to foil crush and confound Satan so much the more in causing that nature which he envied supplanted and polluted to become so pure perfect and glorious and to triumph over him and lead him captive and tread him under foot and make a shew of him openly The Lord would punish Satan in his envy and make him feel the effect of his power and goodnesse in doing so very much against him by a man to fulfill that that The seed of the woman should crush the serpents head and to cause him to fall from heaven like lightening before the second Adam how much soever he gloried as it were in his conquest over the first Adam Last of all The Lord pleased to do this for our greater consolation and assurance that we might know without all doubt we should finde him a faithfull and a mercifull high-Priest For in that he suffered temptation he knows how to succour them that are tempted Christ was to be a man of sorrow and to have experience of infirmities that by bearing our sorrows he might be fitted to relieve and succour us in all our sorrows for he that hath indured any misery himself is made more tender in compassion and more able in knowledge to afford comfort unto them that must after taste of the same afflictions He knows the weight of sin the intolerablenesse of Gods wrath the violence of Satans temptations and the trouble of being wronged and abused by men We can bring no misery to him but what himself bare or the like so now we are assured to finde him most pitifull to us that for our sakes was content in our nature to be most afflicted You see now that Christ was man and why he was to be so Consider how he was made man and that was wonderfully miraculous above the course of nature and beyond the common custom that he might be wonderfull in his entrance into the world who was to be wonderfull in the course of his life For he was not made of the seed of man by copulation as other persons are but a Virgin did conceive and bring forth a Son Mary descended by direct line from David and Abraham a mean and contemptible maiden whom no man regarded because she was poor she was a chosen vessel to be the Mother of our Saviour and the holy Ghost did over-shadow her and the power of the most High come on her to frame a man in her womb of her substance as you have the Angel telling Ioseph in the first of Matthew and Mary in Luke 1. 35. This was so done 1. Say some of our Divines To free the
turned into flesh as the water was made wine not by any confusion as if the Divine Nature were made the Humane or the Humane the Divine When we say the Divine Nature took our Humane Nature upon him we must not think that that humane Nature consisting of a soul and body was one entire person as it is in us for though it was particular yet it did not subsist of it self before the Union of the God-head to it Thirdly This personall Union is inseparable for when Christ appeared like man in the Old Testament that was nâ—â— an Incarnation because separable Fourthly By this means the Virgin Mary is truly called Deipara the mother of God so in Scripture she is expresly called The mother of the Lord for she brought him who was God and Man though she did not bring forth his Deity the whole Person of Christ was the subject of conception and nativity though not all that was in that Person Consider lastly The end of this Incarnation which is this God and man became one in Person that God and man might become one in the Covenant of Grace Gal. 4. 4 5. Before this man was at as great a distance with God as the apostate Angels but now by this means as he is made sinne for us so are we made righteousnesse by him not that this benefit extends to all but onely to those men who are under the Covenant and therefore Gal. 3. all the mercies which Abraham had are limited to a spiritual seed therefore as the mystery is great for the truth so for the comfort of it and why should faith think it such an unlikely matter to adopt for his children when God hath united our nature to him CHAP. IV. Of Christs Offices SO much may serve concerning Christs Natures both what they be Manhood and God-head And Secondly How they are united into one Person by a personal Union Christs Offices in the next place are to be treated of Wherein consider 1. His calling to his Office 2. The Office to which he was called or which is all one The efficient cause of these Offices and the matter or parts of them For the cause of the Lords undertaking these Offices it was the will and calling of his Father who is said to anoint him that is to say to appoint him to them and sit him for them and himself saith Him hath God the Father sealed that is to say ratified and set apart to that work as a Prince by his Seal doth give Commission to any of his Subjects to undertake such and such a work furnishing him with Authority to fulfill the same And therefore the Apostle to the Hebrews saith particularly concerning his Priesthood that he did not make himself a Priest but he that said unto him Thou art my Sonne this day have I begotten thee and this calling was ratified with an Oath saying That the Lord hath sworn and will not repent Thou art a Priest for ever to let us know the certainty and immutability thereof Now this observation makes to the exceeding great commendation of the goodnesse of God that he himself would take care to provide for us a perfect and sufficient helper against this our misery If we had bethought our selves of a remedy and procured it for our selves so much lesse had been the glory of his grace But when he to whom it little pertained in regard of any good he should get by it but that he counts it a benefit to manifest his grace by doing good to us when he I say bethought himself of a way to effect this work and took order to send a Person that was perfectly sufficient to work it out Now this honour is enlarged exceedingly and the glory of the work redoundeth wholly to him and then it must be confessed to be altogether of his grace It is true indeed that Justice and Mercy do meet together in this work and each shew it self in perfection for that he pardoneth our sins and saveth us Now that Jesus Christ hath deserved pardon of sin and salvation for us it is a part of righteousnesse For he is righteous saith the Scripture to forgive us but in that he himself found out a means to satisfie his Justice and after a sort to tie his righteousnesse to do this for us this is of meer mercy and grace for mercy is the beginning and first cause of our deliverance but yet mercy sees justice satisfied and so accomplisheth the whole work not with any wrong injury or offence to justice and with the help of it So we see our Lord Jesus Christ came to undertake this work the manhood of his own accord did not put himself to do it the Angels did not perswade him we did not intreat him or hire him Nay we nor any other creature had an hand in assigning him to it but the Father being offended with us and finding the way of his justice shut against us by our sins made a Covenant with the Sonne that he should undertake it and appointed it to be done by the way of taking our felsh resolving that that Person should be the raiser up of lost and fallen man to happinesse and felicity Now for the Offices themselves which Christ undertook we must learn them by the Titles which the Scripture giveth unto him These Titles are a Saviour a Redeemer a Mediator a Surety a Christ a Lord and in explicating these six Titles I shall sufficiently declare the Offices of our Lord. First I say he was a Saviour A Saviour is a Person that undertaketh to free any that are in distresse through the want of good things and the presence of evil from that misery under which they lie by taking away those evils from them and conferting those good things upon them Now he is therefore called by the name of Iesus which signifies a Saviour because he was to deliver his people from that misery whereinto Adam and themselves had plunged themselves removing those extream evils which lay on them and bringing unto them those great benefits wherof they were deprived Even among us when any City or Commonwealth is oppressed by a Tyrant who spoileth them of their Liberty and Lands and holds them in slavery and beggery if any person arise and put down that Tyrant and restore every man his Goods and Liberty free them from their miseries and restore them the free use of their Countrey and Laws this man is a Saviour of such a City so is the Lord Jesus to us Therefore is he frequently entituled The salvation of God Mine eyes have seen thy salvation and all the ends of the earth shall see the salvation of God and our God the God of our salvation So was he figured by all the Judges whom God raised up to help his people for it is said God raised them up Saviours which saved them out of the hands of their enemies and God raised them up a
men of most fame and reputation not for command and wealth alone but also for learning and piety These did seek to discredit him out of their repining envy these vilified his Person depraved his best actions and did cast the worst imputation they could upon him They vilified our Saviours person by the basenesse of his parents his kindred and profession Is not this Iosephs son is not Mary his mother and his brethren Iames and Ioses Simon and Iude Is not he the Carpenter They gave it forth that he was a drunkard a glutton a rioter a companion with the basest fellows even Publicans and sinners they depraved his actions 1. His Doctrine as heretical crossing Moses his Law and treasonous that he forbad to pay tribute unto Caesar. 2. His miracles as magical they reported that he did all those miracles for which the people did so much honour him not by the power and singer of God but by the black Art of hellish conjuration even by the aid and working of Beelzebub the chief of Devils These said he was a wicked and prophane fellow a man that did not regard the Sabbath of the Lord. These were bold to lay to his charge that horrible and sacrilegious crime of blasphemy saying Why doth this man blaspheme and for thy blasphemy we seek to stone thee Lo to be traduced of men famous for knowledge and religion and for honour and wealth as a boon companion as a wine bibber a fellow for harlots a prophane polluter of the Sabbath an horrible blasphemer of God this was the bitter cup which our Lord Jesus was fain to drink Could he suffer greater and more intollerable ignominy Nay at one time they were so audacious as to tell him to his face Thou art mad and hast a Devil Now consider thirdly his Labour his travel on foot many a weary step and long journey from Galilee to Ierusalem from Ierusalem to Galilee and from quarter to quarter and Countrey to Countrey sometimes on foot with sweat and toil till he was even weary and tired again glad to sit down and rest him as once at the Well of Iacob sometimes by Sea in a Ship when the furious windes conspired against him and raised such a storm as if the ship must have been swallowed up in the vast belly of the waves and as if the Devil would have watched his opportunity to have drowned him sleeping for as for riding upon a beast he never took that ease unto himself except alone one time and that the last of all that he went to Ierusalem and then poorly mounted upon the bare back of a silly fole of an Ass that was never accustomed to the saddle before with a jerkin or a coat or two cast on him in stead of better furniture A toilsom life indeed to do nothing else but go afoot from City to City and sometimes also to be ready to be prest to death with the throng of a rude and unmannerly multitude You have his Labours now consider Fourthly His Dangers He lived in quietnesse and safety enough during his Carpenters imployment but when he came to be a Minister he was still persecuted At Nazareth his own City where he was not born but bred up the first Sermon as I think that ever he preached there because he was somewhat plain in telling them of their faults they laid violent hands upon him and would have broke his neck down a steep hill on which the Town was built After as he grew more famous for wonders so he was more hated and maligned by the Rulers many times they conspired to take and intrap him sent Officers to apprehend him took up stones to dash out his brains and commanded that whosoever knew where he was should make it known that they might apprehend him and that he which would confesse him to be the Christ should be excommunicated insomuch that he was called A stone of offence and a sign to be spoken against and he saith The world hateth me yea they have hated me without a cause Insomuch that he could not walk openly amongst them but was fain to hide himself after a sort and to flie for his life for they were scarce ever without some or other device to take him and put him to death You have heard of his Perils let us speak Fifthly of his Sorrows He was a man of Sorrows full of grief and tears for he was not a stone or a piece of iron that all these things did not touch him but he was sensible of these evils and felt the heat of his Fathers displeasure against him for our sins for which he had undertaken to answer in all these things and especially the memorial of his last passion did wonderfully grieve and trouble him Luk. 12. 50. How am I straitned or pained till it be accomplished not with such a grief as made him unwilling to come to it but with such as made him desire that it were once over He often set his thoughts a work upon his last sufferings he foretold his Disciples of it some four or five times no question but he considered of it himself many hundred times and not one of them without a vehement working of sorrow as if one of us should know that some two or three year hence he must be put to the rack or burned at a stake he could not but bestow full many a heavy thought upon that hour so did our Lord without all controversie with many frequent requests and humble tearfull mournfull prayers supplicating to God for aid and help against that hour according as the many complaints and praiers made by David his Type in the Psalms do manifestly evince Now come we to the last scene of this Tragedy his end The conclusion of his life just like a Tragedy was most distressed and lamentable of all the other parts whether you consider the things he suffered from God immediatly or the things he endured before in and after his death The first and great work of his Passion was the agony and bloudy sweat grief astonishment and extream heavinesse which he sustained in the garden He began to be heavy and greatly grieved saith one Evangelist and To be astonished saith another and He was in an agony saith the third in so much that great drops of bloud trickled from him to the ground The two tormentingst passions that man doth wrestle withall in this life more insufferable then any rack or disease of the body are sorrow and fear which if they be in the greatest extremity that can be are the greatest miseries that can be Now so they were in him for the word saith he complained thus My soul is sorrowfull round about even to death so much as was enough to have killed him not with the suddennesse of it for that kils easily and quickly but with the extream inwardnesse and weight of it and his fear is called astonishment and amazement There is 1. An amazement
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
resolved upon it 1. Motives to Conversion They may be taken from every place Heaven Earth and Hell From Heaven look to God his Angels and Saints From Earth look to your selves the godly and ungodly nay the beasts From Hell look to the Devils and damned ghosts From Heaven First Look to God the Father Son and holy Ghost Is it not a most desirable thing to turn to him seeing he is so rightful a Lord so great a Prince and so gracious a Father so willing to accept us and hath given us means time and commandments and encouraged us with promises of acceptance and threatned us if we do not and complains that they have not turned to him who smote them God hath sent his Son into the world that converts might be graciously received Secondly Christ himself is a weighty argument of conversion for if we refuse to turn then we do what in us lies to frustrate his death and to make him shed his bloud in vain seeing it is intended for the benefit only of such as turn In Christ you may see the hatefulnesse of sinne from which you are to turn and the graciousnesse of God to whom Thirdly The holy Ghost striveth to bring you to this turning in his Ordinances Gen. 6. 3. and will you suffer him to prevail Secondly The blessed Angels will rejoyce at the conversion of a sinner All the Saints in Heaven have given you examples of converting and are now glad of their pains bestowed that way Secondly Look to the Earth and there to your selves first consider 1. That you are out of the way Psal. 14. 53. 119. ult and know that you are so 2. That you have bound your selves by Covenant to convert when you were baptized and as often as you come to the Supper 3. You have and do daily make profession of converting 4. You can by no means save your selves out of the hands of Gods justice if you do not submit and convert to him Secondly The Duty it self is 1. Most reasonable and equal because the wayes are evil from which and good to which we are wished to turn 2. Most needful without it we cannot escape the greatest misery 3. Most profitable Turn and live by continuing in our evil wayes we may get a little perishing profit vanishing pleasure and bewitching credit by turning from them we shall gain pardon of sins past peace and joy of soul for the present and eternal life hereafter When the sinner turneth I will blot out all his sins out of my remembrance 4. Likely to succeed if we set to it in earnest Prov. 1. 24. Let us labour to grieve for our sins by a serious applying of the threats of God humbly confesse them and resolve by Gods help to leave them You will not come to me that you may have life Secondly Look to the godly in the world They pray for it they will further it rejoyce in our conversion they will love and esteem us when converted To the ungodly by this means we may perhaps win them or shall leave them without excuse Yea look to other creatures in the bad we hate incorrigiblenesse in evil we dislike the creatures which have gotten an evil quality and will not leave it We like and praise obedience in the good Thirdly Look upon Hell 1. On the Devil he seeks to hinder thy conversion will be vexed at it he is most loathsome because obstinate in evil The Devils worst property is that he is now so hardened in evil that there is no possibility of change in him Wilt thou be like the Devil in that which is the worst thing in him Besides thou abusest and neglectest grace offered and so doth not he 2. The damned Ghosts who because they did not convert are damned and blame themselves for not turning when they had time and now it is too late 2. Means of Conversion First Take notice of your own strayings and unconvertednesse and your peril thereby Secondly Acknowledge your utter inability to convert your selves and therefore cry earnestly to God to convert you as the Church doth Turn me and I shall be turned Turn presently and begin with that sin which hath most drawn thee away from God 3. Remove Hinderances 1. Outward 1. Ill company 2. The occasions of sin Salomon adviseth the young man not to come near the corner of the Harlots house and the drunkard not to look on the wine 2. Inward 1. Love of earthly things 2. Presumptuous and despairful fancies 3. Hardnesse of heart and wilfulnesse in sinning 4. Use all Helps and Furtherances 1. Outward good company attend on all Gods Ordinances hearing reading Psal. 19. conference 2. Inward Cherish and practise good motions ponder on the Law and Gospel think often and seriously on those quatuor novissima Death Judgement Heaven and Hell Of Free-will The word it self is Terminus Ecclesiasticus not Biblicus not a Scripture-term but such a one as godly men in the Church took up for more convenient expression as they have done the name Trinity and Sacrament To render Liberum arbitrium into English is not proper for arbitrari and arbitrium is an act of the understanding but use hath applied it to the will A mixed power of understanding and will saith Mr Perkins It can be onely in an intelligent nature as Bellarmine proves lib. 3. de Grat. Lib. Arb. c. 15. and the understanding though it be not formally free yet it is radically and the liberty of the will ariseth from the indifferency of the judgement The liberty of the will properly consists in choosing that which the understanding judgeth best Radix libertatis constituta est in libero rationis judicio Aquin. There is in the will a double freedom 1. Natural a power that a man hath to choose or refuse as it seemeth good to himself and this is so annexed to or dependant on his reasonablenesse that they cannot be separated and this he hath not nor could loose by corruption 2. Sanctified an inclination to use the former liberty well by choosing that he ought to choose and this he hath lost when now he will choose and refuse what he ought not Or thus Free-will may be considered either in the essence and being of it as it is an immediate faculty of the soul and the same with the will we have this free-will for Adam by his fall hath no more lost this then he hath lost his very nature it is therefore a great calumny of the Papists when they say That we deny free-will and make man no better then a beast for take free-will thus as it is a natural power in a man so it remaineth still The free-will of man after the fall is not so corrupted that it is not capable of the grace of Regeneration Tolle liberum arbitrium non erit quod salvetur tolle gratiam non erit unde salvetur Bern. There is a threefold power 1. Activa an ability to concur
all things to do Gods will The motive to that is only love of himself or some outward thing 2. From the perfect goodnesse which was required in Adam in the Covenant of works for that was not only a will and endeavour to Know and Do but an actual Knowing and Doing They differ as much as shooting at the Mark and hitting it Purity consists in freedom from mixture with that which is of a baser nature as when silver is mixed with lead or drosse it is impure All godly men must be pure Titus 1. 15. The Apostle Paul describes godly men by this Epithete Our Saviour telleth his Apostles Now are you clean or pure all is one by the word which I have spoken unto you Joh. 15. 3. Mat. 5. 8. Ps. 24. 4. 2 Cor. 7. 1. He that hath this hope purisieth himself as he is pure Reasons 1. Because he hath to do with a God of pure eyes which can abide no iniquity nor unclean thing and therefore one must be pure else he cannot possibly be accepted with him nor have any of his services favourably entertained 2. The Lord Jesus by his Spirit and Word and by faith doth dwell in the heart of his people now Faith the Word and Spirit will purisie all these are clean and pure things of a cleansing and purging nature therefore he in whom they be must be pure Purity or being purged is opposed to foulnesse and uncleannesse Uncleannesse is a deformity cast upon a thing through the cleaving to it of some thing worse and baser then it self Sinne is the uncleannesse of the soul which defiles it and makes it deformed and unpleasing to God so that he can take no delight in it not admit it into any society and familiarity with himself Purity is a freedome from sin because that is the only thing which can pollute the soul. There is a double freedom from sinne one when it is not at all in the soul nor no spots or stain of it and so no man is pure another when no uncleannesse is suffered to remain but is washed off and purged away by the application of the bloud of Christ and the water of true repentance so that no stain of sinne is there allowed or suffered to rest upon the soul and this is the purity meant 2 Sam. 22. 27. when a man is careful to observe lament confesse resist crave pardon of and strive against all the sinful and corrupt fruits of his evil and naughty nature which cannot be altogether repressed How far this purity must extend 1. To the heart which Salomon wisheth a man to keep with all diligence and of which the Apostle saith That faith purifieth the heart because God searcheth the heart and his pure eyes do principally look unto the inside 2. To the Tongue likewise Salomon saith of the pure His words are pure 3. To the Actions Psal. 24. 4. He then is a pure man which doth with such due care oppose and resist the sinfulnesse of his nature that either it doth not break forth into sinful thoughts words and deeds or if it do he labours presently to purge himself by confessing and bewailing the same before God by humble begging of pardon by renewing his purposes and resolutions of amendment and by labouring to rest upon the bloud and merits of Christ for pardon He that doth this is altogether as free from sinne in Gods account as if he had not sinned God esteeming him as he is in Christ. The Excellency of the work of Sanctification Christians look on the grace of Adoption Justification and spiritual Wisdom as high Priviledges but through the Devils policy they look on this as a drudgery whereas there is not a greater priviledge or higher favour all the subjects of Christs Kingdom are holy Isa. 4. 3. Chap. 35. They have Gods Image repaired in them which consists in righteousnesse and true holinesse Holinesse is a conformity of the frame of the heart to the will of God Christs life is communicated to them whereby they die to their corruptions and labour to live according to the rules of the Gospel This is a great priviledge to be a Saint Reasons 1. Because holinesse is the Lords own excellency it is his great Attribute He is glorious in holinesse The Cherubims Isa. 6. sing holy and the Church sings so in the Revelation 2. It is the Image of God wherein he created man when he intended to make him a beautiful creature See Ephes. 4. 24. 3. It is a great part of the happinesse which the people of God shall enjoy in heaven to all eternity Ephes. 5. 27. 4. A soul that is empty of it is abominable in Gods sight Psal. 5. 5. Hab. 1. 13. there are but two sorts of creatures capable of holinesse Angels and Men the Angels as soon as they were sin'd for ever thrust out of heaven as soon as man sinn'd God cast him out of Paradise and God left the greatest number of men to perish 5. God every where pronounceth such blessed and makes great Promises to them This Priviledge is communicated to every one under the Dominion of Christs grace Isa. 11. from vers 1. to 12. 1 Pet. 2. 8 9. and to none else the world is Satans Kingdom This serves to comfort and cheer the soul what ever God doth for any he never gives a greater pledge of his love then to sanctifie them God gives holinesse for the onely great standing Evidence of his Favour Holinesse is the Evidence of thy Election Calling Justification Adoption Justification and Adoption have Comforts which Sanctification hath not yet this cleares them to me The work of Sanctification is imperfect in all the servants of God while they are in this world Rom. 6. per totum the seventh and eighth Chapters 2 Cor. 5. 11. Ephes. 4. 18. to the end First Those gracious Qualities which the Spirit of God hath wrought in the soul are but feeble and initial 1 Cor. 13. We know love and beleeve but in part Secondly There remains still a body of corruption a depravation of all the faculties of the soul which consists in aversnesse from that which is good and pronenesse to all evil therefore Sanctification consists in mortifying those reliques of corruption Col. 3. 5. Rom. 7. lat end 1 Iohn 1. lat end Thirdly While Gods people are in this world no good things they do are perfect yea they are all tainted with corruption Isa 64. 10. The Lord could as easily make Sanctification perfect as Justification He hates the stain of sinne as well as the guilt and the Law requires a pure nature as well as pure life but God suffers the work of Sanctification to be imperfect and these reliquiae vetustatis as Augustine cals them remain 1. Because he would have his people fetch their life from the intercourse they have with Christ the exercise of faith and delights that his people should stand in need of Christ if Sanctification were perfect
Christ should have nothing to give 2. He would exercise his people in prayer and confessions His people ask for themselves in prayer the destroying of corruption and perfecting of grace 3. God loves to have his people nothing in themselves all Christs course on earth was an abased condition God would have his people like Christ low and base 4. The Lord hath appointed that this life should be to his people a warfare Iob 14. 14. Their great conflict is with their own lusts 5. Because he would have his people long to be in heaven 2 Cor. 5. 2. 6. That he might thereby magnifie the grace of the new Covenant above all that he gave in the old God gave perfect grace to Angels and to Adam and his posterity but that vanished away yet now a spark of graces lives in a Sea of corption 7. Hereby Gods patience and forbearance is much exalted to his own people Numb 14. 17 18. Therefore it is hard to discern whether the work of Sanctification be wrought in us or no because of the reliques of corruption Evidences of Sanctification 1. A heart truly sanctified stands in awe of the Word Sanctification is the Law written in the heart a principle put into the soul answerable to the duty the Law requires Iohn 14. 22 23. 2. The remainders of corruption and the imperfection of grace will be his continual burden Rom. 7. 24. 2 Cor. 11. 23. 3. There is a continual combate maintained betwixt sin and grace 4. Where there is true Sanctification it is of a growing nature living things will grow 2 Pet. 3. 18. Mal. 3. 3 4. 5. Where there is true grace you shall especially see it when God cals you to great trials Natura vexata seipsum prodit Gen. 22. 20. Means to get holinesse Only the Spirit of Christ bestowed upon thee by faith Ioh. 7. 38. the Apostles arguments to holinesse are taken from their interest in Christ. Titus The grace of God that brings Salvation Faith in the bloud of Christ Heb. 9. 14. See Act. 15. 9. The Word John 17. 17. 1 Pet. 1. 22. The Word read heard meditated in transformeth the soul into its likenesse The Sacrament is a sanctifying Ordinance the death and merits of Christ set before us prayer pray more for Gods sanctifying Spirit 1 Thess. 5. 23. CHAP. XII The Parts of Sanctification are two Mortification and Vivification I. Mortification VVHere Grace is truly wrought it will be the daily study and practise of those that are sanctified to subdue the body of corruption This is called a dying to sinne putting off the old man crucifying the flesh most usually the mortifying of it There is a twofold Mortification and so Vivification say the Schoolmen 1. Habitual and more Internal the work of Gods Spirit in our first Regeneration Gal. 5. 24. whereby the Dominion of sinne is subdued and brought under the power of Gods Spirit this and internal Vivification are the two parts of our Conversion 2. Actual Practical and External our own work the daily practice of a childe of God while he lives on earth this flows from the other Every godly man walking according to Christianity doth daily in his ordinary course mortifie the body of corruption that dwels in him Rom. 4. 8 9. Ephes. 4. 20 21 22. Col. 3. 5. Gal. 5. 24. Rom. 6. 6. Mortifie or make dead is a Metaphor taken from Chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it so our care must be to make the living body of corruption instar cadaveris Practical Mortification is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh It stands in three things 1. A full purpose or bent of the heart the minde and will against sinne when my will doth nolle peccatum though it may be active 2. In shunning all the occasions that serve as fewel to it 3. In applying all such means as may subdue his corruptions The Practice of Mortification is 1. A necessary duty 2. One of the most spiritual duties in all Christianity 3. The hardest duty The Popish exercises of Mortification consisting in their kinde of Fasting Whipping Pilgrimage and wearing of Hair-cloth next their skin will never work true Mortification in the heart yet Baals Priests exceeded them in cruelty to themselves 1 King 18. 28. See Rom. 8. 13. Col. 2. 23 1 Tim. 4. 8. In these cases one doth not mortifie his corruptions 1. Such a one as lives in the voluntary practice of his sins Rom. 6. 2. The body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin the seat and throne of sin is in the soul the slavish fear of shame and punishment from men or eternal damnation from God may keep a man from grosse sins I shall lay down 1. Motives or several Meditations to quicken us to the study of this work every day 2. Means which God will blesse to one that is willing to have his lusts subdued I. Motives Consider 1. This is the great thing God requires at our hands as our gratitude for all the goodnesse he bestows on us that for his sake we should leave those wayes that are abominable in his sight Rom. 12. 1. Ephes. 4. 21 22. 1 Peter 2. begin Deut. 32. 6. Secondly How deeply we have obliged our hearts to it by Vow Oath Covenant in Baptism we have there covenanted to die to sinne put off the old man and so in the Lords Supper we shew forth the Lords death and when we have been in danger Thirdly The manifold evils of unmortified lusts abiding in the heart What makes thy soul loathsom and unclean in the eyes of God and Angels but sin What grieves God pierceth his Sonne fights against him but this What brings any evil upon thee but this What is the sting of any affliction but onely thy sins What strengthens death but it it is only thy sins that keep good things from thee thy unmortified sins Fourthly The absolute necessity of this work if we mean to escape hell and everlasting damnation De necessariis non est deliberandum Rom. 8. 13. 1 Cor. 6. 9. Grave Maurice at Newport battel sent away the boats and said to his men Either drink up this Sea or eat the Spaniards Fifthly The wonderful gain that will come to thy soul if the Lord teach thee this duty 1. In mortifying and destroying thy beloved lusts thou destroyest all other enemies with them they all receive their weapons from thy sins 2. All other mercies flow in a constant current if thou mortifie thy corruptions Gods favour the whole stream of the Covenant of Grace II. Means of Mortification Some use moral motives from the inconvenience of sinne death the fear of hell and judgement some carnal motives as esteem and advantage in
which was most lovely Gods Image in himself Thirdly All the rest of the creatures save the Devil as any creatures did set out Gods glory or was a means to bring him to the fruition of the chief good all creatures were loved in a sweet order and subordination to God 2. The Image of the Devil in our love First This love of God is wholly rooted out of the heart naturally men are haters of God 1. We have no desire to enjoy him we like not to walk in the wayes that may bring us near God 2. For complacency we would not have God to be such a one as he is 3. For friendship a natural man abhors to do what should please God 4. For dependance though we are upheld by him yet we will rather trust to any thing then God Secondly We are fallen from that love God would have us bear to our selves for our being like him Thirdly We hate the creatures as they are like God the Saints Gods Ordinances Our depraved love is beastly or devilish it is bestowed on things which we and the beasts love alike sensual delights or spiritual wickednesses The work of Gods grace in sanctifying this affection consists 1. In turning the bent of the affection toward those things which God at first made its proper object 2. In guiding and directing it proportionably to every object to God the creatures and self in due measure method order and degree It carries the affection of love to God in the first place 1. In a love of Union 2. In a love of Complacency 3. In a love of Friendship 4. In a love of Dependance Secondly It carries it next to God to love our selves and to love that in our selves which God would have us love the regenerate part Thirdly The creature those to which we have any relation so much as is of God in them How to know whether our love be sanctified so as to be carried unto God as it ought All men will professe they love God It is the first and great Commandment to love God above all the first in order of time and eminency of nature it comprehends in it all the other Commandments Rom. 13. 10. Marks of this love 1. When we love him with all the heart soul and strength a superlative love such a love that in comparison of it all other love is hatred when a thing is lesse loved it is said to be hated in Scripture Iacob hated Leah We love not God perfectly We know and believe but iâ— part A true childe of God loves him with a fervent and unfeigned love though perhaps he finde not this in time of temptation 2. Then the soul loves him with all those kindes of love he is capable of First With a love of Union Phil. 3. 8. in other objects called the love of desire or concupiscence Four things are to be found in such a one 1. His soul is carried with earnest desire after all the means that would bring God and him nearer and he declines all those things that would separate between God and him the wayes of sin 2. He is troubled for â—â—â—â— of him 3. The soul longs after the full fruition of him in Heaven Heb. 9. lat end 4. A love of union and desire of nearest conjunction with the people of God 1 Iohn 3. 14. Secondly With a love of complacency and delight We may know whether we make God our chief delight and love him with a love of content and sweetnesse 1. If we desire to be presently possest of him his presence is life and his absence death 2. Next to God himself we will take delight in those things which are Love-tokens from him Cant. 1. 2. and those thing that are most like him nearest to him his Saints Psal. 16. 3. 3. The tongue will delight to be talking of him and telling of all his wondrous works Thirdly With a love of friendship The whole Covenant of Grace betwixt God and us is but a league of friendship All that God doth for us from his Election to Glorification are fruits of his love and what we do to God after we know him is from the law of love Six things will discover whether we love the Lord with a love of friendship 1. Friends take great delight in being together they have two souls as it were in one body there is none then so constantly in thy tongue and thoughts as God 2. This love will make thee suffer and endure great matters for friendship sake 2 Cor. 5. 14. 3. The love of friendship is a most bountiful affection David called all to contribute toward the Temple and himself gave three hundred cart-load of silver and yet said he did it of his poverty 4. This makes a man sympathize with his friend in his condition Moses was much provoked when God was dishonoured Rivers of tears run down mine eyes because men keep not thy Law 5. This is the fountain of all Obedience to God one will then be carefull to please God and fearfull to offend him If you love me keep my Commandments 6. It can be satisfied with no recompence but love for love Cant. 1. Thy love is better then wine Psal 63. 3. Thy loving kindnesse is better then life Fourthly With a love of dependency Every creature capable of an affection of love is carried to that from whom it receives its good so is the heart carried with delight to God from whom it expects all good this is the sweetnesse of faith We shall know this love by these signs 1. All other creatures are not able to give any subsistence or satisfaction to us In our fall we lost God and closed with the creature and we never think of returning to God till he have taught us the vanity of all other things there must be satisfaction in the judgement that there is in the Lord Christ what ever will serve my turn and fully content all my faculties 2. The heart hath sweetnesse joy and comfort in its portion God is All-sufficient 3. It is taken off from depending on any thing else Next to God though he be to be loved transcendently supereminently there is a holy self-love No man ever hated his own flesh our love to our selves is the rule and measure of our love to our neighbour I must love him as my self Inordinate self-love is a great part of our original corruption Men shall be lovers of themselves If any one will be my Disciple he must hate and reject himself All the arguments God useth to winne men to love and fear God and walk with him are drawn from love of our selves that it may be well with thee How to know whether the love wherewith I love my self be a sanctified self-love 1. Who ever loves himself aright it is the regenerate self which he accounts himself Adam while he stood had but one self so all unregenerate men In one renewed by grace there is a double self flesh and
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
God Psal. 68. 3. 105. 3 4. Phil. 4. 2. it is for the honour of God that his servants rejoyce It was not lawful to be sad before the Persian Kings they thought it to be a disparagement to their graciousnesse and honour See Col. 1. 10 11. Phil. 3. 3. Gal. 5. 22. Rom. 14. 17. We are as much bound to make God our joy as sinne our grief We cannot love God with all our strength unlesse we rejoyce in him It is not only a duty but a priviledge to joy in God What is your happinesse in Heaven but joy in God which is begun on earth 2. It is a priviledge peculiar to justified persons Rom. 5. 5. Adam after he fell saith He heard the voice of God and was afraid See Psal. 106. 4 5. 3. It is the highest priviledge that Saints can enjoy on this side heaven God is the chiefest object for this joy to be placed upon and joy in God is the chiefest of all joyes Psal 4. 6. Secondly The Spirit of God makes the soul close with the object in that measure and proportion that the object deserves therefore joy in God and Christ are the most transcendent it is called Ioy unspeakable and glorious Rejoyce exceedingly you righteous Ephes. 5. 18. This is often called The joy of the holy Ghost Rom. 14. that is not only joy which is sutable to the Spirit of God but that joy which the holy Spirit works in us There are seven things which every childe of God hath received from God that give him occasion to rejoyce abundantly though he be in tribulation 1. All their sins are pardoned and freely done away in the bloud of Christ Isa. 40. begin Christ said to the man sick of the palsie Son be of good chear thy sins are forgiven thee 2. They are covered with the perfect robes of Christs righteousnesse before the Lord Isa. 61. 7 8. they may rejoyce in their inherent righteousnesse their sorrow for sinne love to the Lord and his people much more in the imputed righteousnesse of Christ Revel 17. the guests were to rejoyce at the Brides marriage much more the Bride 3. Because they are reconciled to the Lord and all their services accepted notwithstanding their mixture of corruption 4. All evil is removed from them Sorrow is the apprehension of the heart because of some evil object Psal. 9. No evil shall come nigh his dwelling that is under the protection of the Almighty 5. The Lord hath undertaken in his Covenant to supply them with all good and to provide him whatsoever shall be needfull for him whilst he lives in this world 6. When this life is ended there is provided for them a glorious condition in heaven the Angels will carry thee thither and Christ receive thee Mat. 5. Rejoyce and be exceeding glad for great is your reward in heaven 7. All these things are kept for them by Christ thou art therefore more happy then Adam in Paradise or the Angels before they fell they had the image of Gods grace yet in their own power to lose and they did lose it The Properties of this joy 1. It is spiritual its working is in the inward and most spiritual faculty of the soul the intellectuall nature of the same nature that the joy of God and Christ is 2. It is given for the time of afflictions and trial especially Rejoyce in tribulation 2 Cor. 7. exceedingly rejoyce in all our troubles 3. It is built on such things as will never fail on pardon free favour unchangeable promises 4. Everlasting Everlasting joy shall be upon their heads Motives to sanctified joy 1. The Lord cals for the exercise of this affection as frequently and earnestly as any we are not more frequently exhorted to fear God to love him to desire and seek after him then to rejoyce in him 2. God is offended if his people rejoyce not in his service Deut. 28. 47. 3. Joy breeds thankfulnesse the Psalmist often joyns these two together joyfulnesse and singing of Psalms 4. It breeds spiritual strength The joy of the Lord is your strength Neb. 8. 10. 5. This is a great honour to the profession of Religion and glory to Christianity it will satisfie others that there is some secret excellency in that way 6. The example of other men who rejoyce in vanity and wilt not thou rejoyce in Christ Marks and Evidences of spiritual and sanctified Joy First By the Antecedents of it 1. It is promised to the mourners in Sion Isa. 61. 1. Matth. 5. 4. till sinne be our sorrow we shall never have this joy Iohn 16. 9. The first work of the comforter is to convince the soul of sin and so of sorrow 2. To believing in Christ one is not capable of Gospel-joy till he believe in Christ Rom. 15. 13. 1 Pet. 1. 8. Phil. 1. 25. Secondly By the object of it it is Christ and the things he brings with him the sutablenesse betwixt these and our souls is the joy In what proportion any creature brings Christ with it in that proportion we rejoyce as David Ieremiah Iob in the word because there is abundance of Christ in preaching the Sabbath is Christs visiting-day therefore their delight prayer because there is an intercourse betwixt God and the soul Communion of Saints Thirdly By the Companions of it the rest of the fruits of the Spirit Gal. 5 22 23. they come by clusters love meeknesse patience temperance 2. It is jealouâ— and fearful lest it should be mistaken the two Disciples believed not for joy Fourthly By the fruits of it 1. Hereby we are fortified against sinning 2. It will make one readily part with any thing for Christs sake Endured with joy the spoiling of their goods Heb. 11. Psal. 51. 12. Ignatius said Bring the Lions I shall make brave bread when I am ground Means to get our joy sanctified and to keep it It is gotten in the new-birth all affections are sanctified at once How we may come to make God in Christ our supream joy 1. Thou must labour to know God and Jesus Christ Mat. 13. 44. when he found the treasure and saw the worth of it he rejoyced know how good merciful and gracious the Lord is 2. Faith will produce joy strengthen faith and strengthen joy 1 Pet. 1. 6 7. Rom. 13. 15. and hope likewise Rom. 12. Rejoycing in hope 3. Beg it much at Gods hand pray him that thou maist rejoyce Iohn 16. 31. say Lord in mercy fill my soul with the light of thy countenance 4. Meditate of the things thou hast heard and learned concerning the Lord Jesus Christ ponder on the good things given thee of God in Christ ponder how excellent it is to be a pardoned man to be accepted of Gods Son to have the promises of the Gospel belonging to thee 5. Labour to preserve uprightnesse of Spirit in thee no man can rejoyce in God that doth not walk with him true righteousnesse may be without joy but true joy
hope will puririsie himself as he is pure One cannot have a Gospel-hope and lead a wicked life Fourthly This hope will never deceive you or make the soul ashamed Rom. 5. 5. The hope of the wicked is like a Spiders-web and the giving up of the ghost Means to get a sanctified Hope In general you must labour to be new-creatures the Spirit of God must work it 1. Let thy hope never rest on any thing but a word of God Rom. 15. 4. there is no bottom for this Anchor but that 2. Meditate on the All-sufficiency of God who hath given thee that word Rom. 4. 18 19. Psal. 9. 10. 1. On Gods Almighty power how infinitely able he is to help 2. On his free grace on his own accord he makes and keeps the promise 3. His mercy goodnesse and faithfulnesse 3. Experience of Gods dealings with others Iam. 5. 11. and our selves Psalm 42. 8. Rachel when she had one son she called him Ioseph saith she God will adde another Psal. 77. 10 11. The servants of God of old did write some special name on their deliverance or named the place so as to remember it to help them both to praise God for mercies received and to strengthen them to hope in God for time to come as Eben-ezer The stone of help Iehovah-jireh The valley of Berachâ— Psal. 78. 9 10. 4. The examples of his mercy and favour to others Psal. 22. 4. 44. 1 2. 5. Such a one must be careful to walk in holinesse and righteousnesse before God 1 Ioh. 3. 3 29. Iob 31. 24. CHAP. XXVI II. Fear IT is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer First It must be exercised alone upon fit objects The things we may and must fear are real evils 1. Natural as poverty shame danger death when God or our lawful Governour threaten them against us for we must fear Gods threats and tremble at his Word or when God or the Magistrate executes them therefore when we hear of the punishment of sinners also it must make us fear Iacob feared Esau and David saith He feared reproach that is due and just reproach 2. Spiritual at all times viz. sinne Gods anger and eternal damnation we must fear to sinne to incurre Gods anger and bring our selves to death as Ioseph feared How shall I do this great evil and Paul saith Having this terrour we perswade men and Iob feared the judgement of God and durst not wrong his servant So long must we fear eternal punishment of sin till we be freed from it by Christ and then we must fear it no more Secondly The measure of our fear in two things 1. All our fears of what things soever ought to be moderate so farre as to awaken wit courage and care to avoid peril and no farther For all the affections of man were planted in him to further his welfare and they must be fitted to that end in the measure of their working As we see in Iacobs fear of Esau and in Christs fear in the Garden yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape even of submitting our selves to God Only in one case excessive fear is no sinne but alone a fruit of weaknesse viz. when God shews himself extraordinarily in terrible signs or when an Angel shews himself 2. We must fear spiritual evils more then natural sinne more then mans displeasure or any losse and damnation above all other evils whatsoever as the Saints of God and Martyrs in former times have done David saith I will not fear what man can do unto me And I will not fear though I walk in the valley of death We must not fear 1. The causlesse anger or reproach of men nor imaginary evils The wicked stie when none pursueth The noise of a leaf shall chase them Levit. The shadows of the mountains seem men to them Iudg. 4. 2. More real evils when they oppose us in a way of our duty Fear not them that kill the body fear not any of these things that thou shalt suffer 3. The evils against which God hath secured us by his gracious promise as the Lord bids Ioshua not to fear and the people are commanded not to fear when they shall see a great army David said God is my light and shield I will not fear what man can do unto me A Christian reconciled to God should not fear any outward danger for he hath God ingaged to him to save and deliver him in all extremity The fearfull must to hell those which fear when and what they should not The way to rectifie this passion is to get faith in God true fear of God and a good conscience toward God pray to him to sanctifie it The affection of fear must be distinguished from the grace and vertue of fear Though where ever this vertue is there the affection by power of the vertue will be ordered also aright yet they must be distinguished for the affection of fear is in all men naturally yea in the very Devils but the grace of the fear of God is a part of sanctification and cannot be found but in the elect childe of God The fear of God may be thus defined It is a grace whereby a man is so overawed with the apprehension of Gods greatnesse and presence that he dare not offend him Deut. 23. 12 13 14. Eccles. 8. 12. Prov. 23. 17. The fear of God is an excellent grace 1 Sam. 12. 14 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear him that can cast soul and body into hell fire saith Christ. There is not any one vertue more frequently commanded nor abundantly commended in Scripture It is the first and chiefest point of wisdom Prov. 1. 7. 9. 10. Psal. 111. 10. Fear of the Lord is taken 1. Generally for all graces and gracious dispositions Eccles. 12. 13. as faith in the New Testament carries all graces with it so fear in the Old compare those two Proverbs Prov. 13. 14. with 14. 27. 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God Hos. 3. 4. Reasons 1. From God he is in himself every way surpassing excellent having in him a perfect mixture of greatnesse and goodnesse able to destroy and yet willing to save and help and in respect of us he hath an infinite and unlimited Soveraignty as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing he can save and destroy he hath authority to command and reason to be displeased if any thing be done by us otherwise then becometh us Secondly From our selves we are mean and vile in comparison of God no way able to resist him or flie from him or to
with them Fifthly Thy body shall be raised out of the dust and made like the glorious body of our Lord Jesus Christ. Sixthly Look upon thy body in the relation it stands to thy soul it is to be the vessel thy soul should use by defiling it and regarding it more then enough you make the soul a slave to it Seventhly Consider that our bodies without a great deal of looking to and watching over will never be kept clean originall sinne hath over-spread them Eighthly A small temptation prevails over our bodies they are more subject to spiritual then bodily evils Ninthly Satan well knows that although God most looks at the grace and corruption which acts in the inward man for judging of the inward goodnesse or badnesse yet when grace breaks out in the body it is majoris gloriae and when corruption appears there it is majoris infamiae turpitudinis Tenthly In the judgement of God the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to God and thus imployed The bravery of our cloathes washing and trimming is to set out our bodies because we would not appear deformed in the eyes of others Prov. 3. 22 23. Means to possesse our bodies in purity 1. Take heed of over-loving or over-valuing the body then I shall not put my body on any duty of mortification the body is but a Scabberd the soul is the Tool 2. Above all look to thy heart within keep that in a right frame and the body will easily be kept Ierom saith I left the City and went into the wildernesse but I took my wicked heart thither 3. Look to the senses sinne came into the world by our senses the devil spake slattering words to the ear shew'd the fruit to the eye she touched it and tasted of it and perhaps smelt to it Prov. 7. The harlot kist him for his touch she had the attire of an harlot for his eye perfumed her bed for his smell her words dropt as the honey comb for his ear 4. Keep the body as well as the soul in frequent Communion with God exercise thy hands eyes and ears in prayer 5. Because our bodies being filthy vessels ever since our fall and prone to be defiled our care must be to wash them in clean water 2 Cor. 7. 1. Heb. 10. 22 23. We must daily renew our faith and repentance Psal. 51. Besprinkle we with â—ysâ—p and wash me For our external actions they are 1. Sinfull and here is all new the grosse sinfull actions are removed Old things are past away Ye were sometimes thus but ye are washed cleansed Hence they are called Saints and called from the world Let him that stole steal no more 2. Common infirmities are much subdued and what is yet remaining is much bewailed Gal 6. 24. You shall not see the same anger and love as before He that was a very Nabal before is turned to a meek Moses and he that was a Tiger before is changed into a Lamb. 2. Natural and civil actions they are altered 1. They are put upon a right end Whatsoever you do do all to the glory of God so that as God made all things for himself so we desire to live to him whereas naturally a man doth all these actions for himself as the utmost end we eat drink and do every thing to the glory of God either immediately when we give him the glory and acknowledge him the author of these mercies we partake of or else mediately when we do imploy and lay out the strength comfort and profit we have in the way which God hath required at our hands 2. They are made but the accessary and heavenly things the principal Matth. 6. Seek first the kingdom of Heaven John 6. Labour not for the meat which perisheth And what will it profit a man to gain the whole world Naturally a mâ—â— iâ— so â—â—t on the world that he is taken up with it if there were no heaven no soul no better thiâ—gs to be looked after it were another matter but the conversation of the godly is in heaven and their affections are set upon things above 3. In the use of all these they live by faith Hab. 3. The just shall live by faith it is thrice repeated in the New Testament a man depends upon Gods promise in the most trouble some straights believeth in God as a Father Matth. 6. who will provide for him Care and distractions what thou shalt do how thou shalt live oppose the work of converting grace Paul knew how to abound and how to want he saith he had all things because he that by faith hath God as his hath all things of God his wisdom power 3. Their religious actions they are altered For 1. These are done with the inward man with inward sorrow and delight people think that praying and doing other duties is godlinesse it self but here if any where grace makes a great change for whereas before these duties were done out of custom and more verbally now he performs them with more sense of his unworthines the Spirit making groans unutterable and taking away the sâ—oninâ—s of our hearts now they are earnest and â—ervent in prayer and hear the Word diligently 2. They are effects of faith reconciling us to God whereas before his conversion all his duties were abominable things yet he had high conceits of them now they are accepted converting grace working faith in them which laying hold upon Christ doth cover them all with his worth and excellency before they were but the meer desires of nature such as any Heathen would make and they did no more prevail and if God did hear them it was in a common way of providence such as he shewes to the Ravens when they cry to him but now they are the prayers and duties of those which are in Christ in whom God is well-pleased There is as much difference between a beleevers prayer and a naturall mans prayer as between Lazarus dead and him risen again 3. They are done effâ—â—aciously to make us grow more and to get more strength that is the end of prayer of hearing the Word of the Sacraments partly to cleanse us and partly to further us in the way of salvation the godly man faithfully using these Ordinances findeth them such bread that in the strength of them he liveth and groweth but the natural man is never reformed by these though he live under the Minstry he retains the same old lusts and sins 4. They are so done as that we go out of them and relie on Christ only This is a wonderful change wrought on the godly mans heart that he goeth out of all his prayers All our righteousnesse is as a menstruous cloth naturally a man relieth on these and till God make us see the spiritual purity of his Law and all the inward filth of our hearts it spoils all our duties and it is impossible that we should depend upon
and salvation How can our praiers satisfie for others faults seeing themselves are defective and faultie many waies and how can that deserve heaven which when God heareth he must forgive or else it will be hard with him that makes it What a madnesse is this that when we have the satisfaction and merits of Christ we should not be satisfied therewithall but should thrust our own most imperfect services into that room Let us pray let us fast let us give alms let us do good works in obedience to God in assured faith of obtaining his promises and being more then abundantly requited for our service But what should this proud fancie of merit and satisfaction be added to our praiers Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services why should we stand upon such terms with God as to think rather to satisfie him and earn of him then to receive things that be good of his free favour in Christ and to attain pardon of things that be sinful for his meer mercie sake in the mediation of his Sonne and for his satisfaction sake which he hath made Woe unto them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction to rest in part upon their own poor weak and many waies defective services which further then they be washed with the bloud of Christ must needs be unacceptable much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect What is if this be not to bring strange incense strange fire strange beasts and strange Sacrifices unto the Altar of God But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies For if any trust to the goodnesse of his own praiers or other services by them to satisfie Gods justice and to deserve heaven Lucifer himself shall as soon sinde favour as he continuing thus because he doth not seek to be found in Christ but in himself and because as yet he is not poor in spirit nor broken nor contrite nor heavy laden and so not capable of Christ. But secondly let Gods people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves to prevent as much â—s may be those many defects whereto they are subject and those many faults which they are apt to commit If we set our selves with the best diligence we can to call on the name of God we shall not escape some nay many faults but if we fall to make roving praiers as it were looking to nothing but the bare deed done and thinking all is well if a few words be said over and if so much time be spent in uttering some good speeches O how much sinne will this ill carriage bring upon us Let us therefore in praying pray that is pray with all earnest and heedfull observation of our selves yea let us not think our selves sufficient to make our own praiers but let us humbly beseech the Lord to assist us with his Spirit of praier without which we cannot pray as we ought in any sort To pray as one ought to pray is a difficult a hard a painful work It requireth the whole man and the greatest labour and even more then a man No wit no learning no good parts will suffice to make a good praier unlesse we have the Spirit of praier poured upon us from above If praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully it were an easie matter to pray but the affections of the soul must be set in a good frame as well as the words The eye must see God the heart must stoop to him the whole man must be made sensible of his presence a man must conferre with his maker lift up his soul to God pour forth his heart before him and he knows not himself that knows not this to be more then he can do of himself Wherefore we must not only take great heed to our selves when we come to pray but we must even trust upon God and call upon him for the assistance of his Spirit to help our infirmities or else our praiers will not be such as may give us comfort Thirdly This should teach poor Saints not to be discouraged at the manifold failings of their praiers but alone to be humbled It is one of the faults accompanying praiers to be made heartlesse thereby 1 King 8. 30. Salomon requests of God not alone to hear but when he heareth to pardon God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail and cast our selves upon Christ for acceptation of If we should finde our selves never so much assisted in praying so that we could scarce say what it were that we ought to blame yet if we do trust to our praiers and their worth God cannot be well-pleased with them for he is not well-pleased but in Christ. On the other side if we can renounce our selves though our praiers have many weaknesses those praiers shall be heard because those faults in Christ shall be forgiven Christ is our Mediator and Intercessor and he sits at his Fathers right-hand by the sweet Incense of his merits as a thing most acceptable to God to do away the rank smell of our carnalnesse which shews it self in praying We are therefore to trust on him stay in him rest in his supplications and intercessions This thing which Salomon praied for he the true Salomon hath praied for and will procure Wherefore be not heartlesse and make not any such perverse conclusion Surely these Petitions cannot be heard cannot be regarded Consider them in themselves they cannot consider them as they are perfumed with the incense of Christs intercession they cannot but prevail Christs intercession doth not make our services meritorious that were to put them into the room of his own righteousnesse which he never intended to do but he makes them as effectual and available even as if they were meritorious because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial and to pronounce against it self a rejection of thy sutes but flee to Christs intercession then thou shalt be heard and forgiven But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray because you cannot pray well There be some things sinful for matter these we must not do for feaâ— of sinning against God there be some things sinful in regard of manner and other circumstances those we must do as well as we can and not omit altogether for fear of doing them amisse Better a great deal offend through failing in good things then by
of that seeing a man may do the secret will of God and perish as Iudas 4. A man may do the secret will of God and yet sinne and desire what is disagreeable to the secret will of God and not sin Deut. 29. 29. Vide Scultet Exercit Evang. l. 2. c. 33. Secondly As revealed The will of God setting down what we ought to do believe and leave undone That very same will of God which being hidden from us is called the secret will of God being manifested to us is called his revealed will There is 1. The will of Gods Purpose called Voluntas beneplaciti this is to be admired and adored There is no reason of this but his own pleasure This is infallible Rom. 11. 33. called the counsel of his will Acts 4. 28. Immutable and effectual shall take place in all ages 2 Tim. 1. 9. 2. Of his Word called Voluntas signi what ever it is by which he hath declared his purpose his counsel commands prohibitions threatnings promises â—â—s Commandments are to be obeyed his counsels to be followed his threatnings â—â— be feared and his promises believed 3. Of his providence this consists in his permission of evil and oper 〈…〉 good the one is to be submitted to the other to be acknowledged Heb. 1 〈…〉 life is worthy the name of life till we be subject to God then we live the 〈…〉 f grace and comfort He is better and wiser then our natural parents and our 〈…〉 on to him stronger Be done It is set down impersonally to shew the extent of our desire In Earth That is by men dwelling upon Earth As it is in Heaven By the creatures in Heaven the Angels their habitation being put for them Psal. 103. 20 21. as here is not a note of equality but of quality and likenesse as 1 Iohn 3. 3. Forgive us as we forgive them that trespasse against us not that our forgiving is a patern for God The Angels 1. In all their worship have high and glorious apprehensions of Christ Isa. 6. 1. Ezek. 1. 26. especially of his holinesse Isa. 6. 26. Revel 4. See 1 Chron. 29. 1. 1 Cor. 14. 25. 2. They are not acted by their own spirits in their services Ezek. 1. 19 20. See Cant. 4. 16. Rom. 8. 14. 3. They are abundant and constant in duty Psal. 103. 20 21. they cry day and night 4. They are harmonious in their worship Ezek. 1. 6. the Curtains in the Tabernacle had their hooks and tâ—ches See Zech. 14. 9. 5. They are zealous in all their services therefore they are called Seraphim they go and come as lightening Ezek. 1. 14. See Rom. 12. 11. 6. After all their services they give an account to God Ezek. 9. 11. Here we pray for grace and strength to obey Gods will in all things This Petition depends on the first as it is a means tending to that end which is there proposed on the second because it is an effect and complement also of that Kingdom Gods will is 1. Really good Deut 3â— 16. 2. Essentially originally the measure and rule of goodnesse Omnis boni bonum 3. Perfectly good without any mixture of evil Rom. 12. 2. 4. Immutably and infinitely good Iob 23. 13. 5. Effectually he brings good to passe Psal. 135. 6. 6. Supreamly and ultimately Petition 4th Give us this day our daily bread Our Saviour according to the use of the Scripture which commonly handleth the shortest first dispatcheth this Petition that concerneth the preservation and maintenance of this present life A man must live before he can live vertuously therefore we pray for the maintenance of this present life We are first taught to ask temporal things 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to relie on his mercy for the salvation of our souls and therefore the Lord would have faith trained up by the easier that we may learn to repose our trust in him for the greater 2. Because the things of this life are amongst those things which we ask of the least value therefore they are cast into the middle rank this order is inverted Prov. 30. 7 8. This is an expresse Petition for good as the three former are but the two last are deprecations from evil It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray The things craved in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedom from Satans power be not had they can never be had it is meet therefore that life be first prayed for and such things as are requisite for the preservation thereof The Lord by placing temporal blessings whereof we are more sensible before spiritual doth endeavour by degrees to raise up in us a desire of spiritual blessings which though they be more needful are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeve in Christ. To give is freely to bestow and so it implies two things 1. That the thing given be good for a giftlesse gift is no gift 2. That it be bestowed freely By Us is meant every one here we beg for our selves and others This day That is as Luke expounds it for a day Quantum huic diei sufficit so much as sufficeth for this day or as others expound it According to the day that is Give unto us that which is fit and convenient for us in this our present estate Our daily bread Bread is said to be ours 1. When we are in Christ and have title to it in him God put all things in subjection under him Heb. 2. 2. When it is gotten by good means in a lawful calling Ephes. 4. 28. 3. When it is lawfully left or given us or we are born to it 4. That which we lawfully possesse and use to the praise of God that is not ours which we should give to the poor By bread some understand Christ because this is set before the two other Petitions So Mr Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it Others expound it of the Sacrament 1 Cor. 10. but this being a platforme of prayer earthly blessings must necessarily be here expressed otherwise there should be no Petition for earthly blessings Daily That is that bread which is fit and meet for our substance and our condition and state of life answerable to that Prov. 30. 8. Some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial or above substance that is that bread which is above substance and better then all wealth and riches meaning thereby our Saviour Christ Iohn 6. 33. But the word it self if we derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather agreeing to our substance then exceeding above substance as the Greek Authors As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word like
In the nature of the thing A debt is the not paying of some thing which is due and reason a man should pay and perform So sin is the not tendring unto God the due service and homage which we are bound in reason and conscience to perform unto him since we are his creatures and have received all from his bounty and that upon condition of obeying him we are bound to obey and serve him in and with all seeing the same goodnesse which gave them doth also continue them to us Secondly In the effects of it which are principally two 1. A man is still liable to actions and suits for it in the Courts of humane Justice and to Writs and Arrests for that purpose and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right So are we by sinne made liable to the bitter and terrible accusations of our consciences and to divers punishments and miseries as it were arrests or writs summoning us to appear before Gods Tribunal whither at length also death will drag us in spight of our hearts there to answer for our sins but with this difference that there is no shifting or escaping these arrests 2. A man not having to pay forfeits his body to imprisonment by the just sentence of the Judge So we have forfeited our souls to the suffering of Gods most â—itter wrath and displeasure and to the suffering of eternal torments in hell Thirdly In the discharge A debt is discharged upon two considerations either paiment and satisfaction or free pardon And paiment is either made by the parties self or by some other in his behalf with the consent and acceptation of the Creditour We our selves can make no satisfaction nor paiment to Gods justice but Christ our Surety hath made satisfaction to his Fathers justice and he was accepted for us As we or For we forgive This noteth not any deserving to have our sins forgiven by reason of our forgiving them that offend us But it is added for our instruction to teach us that the Lord requireth this at our hands to be merciful because he is merciful and for our comfort to assure us that if we pardon others God will pardon us Equality is not here to be understood but likenesse for although we cannot be equal with the Lord yet we must be like him although we cannot forgive and love in the like measure yet we must in like quality we must forgive truly as God doth perfectly So that the meaning is we desire the Lord to forgive us for even we also unfeignedly forgive our brethren Our forgivenesse of others cannot be a Samplar by which the Lord should pardon us for we desire better pardon then we can shew to others 2. Our brother cannot offend so much against us as we do against God therefore we beg a greater pardon It is to be understood but 1. As an argument to presse the Lord to pardon us 2. As a qualification of one that would be pardoned if we would be pardoned we must pardon 3. It is a sign whereby we may conclude that we are pardoned In trespasse there are two things Damnum injuria A damage this may be so great as we may seek satisfaction but we must pass by the wrong There are divers Reasons why we should forgive our brethren the injuries they offer to us First From God who not only commands it but hath given us an example to imitate for he is plentifull in forgivenesse Exod. 34. 7. He so great and infinitely excellent above us pardons us farre greater indignities then the injuries offered to us Secondly From our selves We have more grievously offended God then any can us and some other men perhaps as much Thirdly From our Brethren which have offended us they are our brethren men and women as we are have one Religion serve one God and trust in one Saviour Forgive we pray thee said Iosephs brethren to him the trespasse of the servants of the God of thy Father Those which offend us are the servants of the God of our Fathers even of the same God whom we and our fore-fathers have worshipped Fourthly From the duty it self 1. In regard of the danger that will follow if we do it not being excommunicated as it were from Gods house and all his Ordinances Forgive us as we forgive others but we forgive not others 1. Our prayers are turned into sin for we lift not up hands without wrath 2. We hear in vain having not put off the superfluity of naughtinesse 3. We come to the Sacrament to no purpose for we have not purged out the old leaven Mat. 5. 24. 2. We are uncapable of any comfortable assurance of the remission of our sins Matth. 6. 15. and consequently of life everlasting 2. In regard of the good we shall obtain if we do it 1. We may know by this that God hath forgiven us We love because he first loved us 1 John 4. 19. and we forgive because he first forgave us 2. We may hereby comfort our souls in the day of temptation when the conscience is perplexed with doubting of pardon We shall be forgiven we have Gods promise for it Matth. 6. 14. our forgivenesse doth not deserve forgivenesse but it is only a sign and assurance of it our services are acceptable and our souls capable of eternal felicity it brings a great deal of ease and quietnesse to the minde For so farre as any man can forgive a wrong so farre it ceaseth to vex him not the injuries we receive disquiet our hearts and interrupt our peace but the frowardnesse of our spirits which cannot pardon and passe by these wrongs Petition 6th And leade us not into temptation but deliver us from evil In the former Petition we begged the grace of justification in this we crave the grace of Sanctification In the former we asked freedom from the guilt of sin In this we crave deliverance from the evil and corruption of sin and strength against tentations alluring us thereunto This Petition well followeth the former For when it pleaseth the Lord to forgive sin he delivereth them from being hardened therein Knewstub on the Lords Prayer Leade us not into or rather bring or carry us not into It is one thing to tempt and another thing to leade into tentation We do not desire not to be tempted but when we are tempted to be delivered from evil that we quail not in the tentation And so our Saviour praieth Iohn 17. 15. Therefore these two branches are not to be distinguished into two Petitions as the adversative particle But sheweth As if we should say O Lord do not thou give us over to the tempter nor leave us to our selves but with tentation give an issue that we be not overcome in the tentation but preserved and delivered from evil Temptation is that whereby we take knowledge or proof of any thing Deut. 4. 37. Temptation unto sin is here
exercising of them the elements are changed relatively in respect of their use and end though not substantially they are not meer signs but such as besides their signification seal unto us our remission or sins and Gods favour But 1. The Word it self doth not profit without faith much lesse the seals of it 2. People are exhorted to examine themselves before they come to the Sacrament 1 Cor. 11. therefore the very use of the Sacraments conferres not grace though the heart of man put forth no good motion at that time we should not there relie upon the external acts of receiving there is panis Domini and panis Dominus Object Act. 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins Answ. They are said to be baptized for the remission of sins not that Baptisme ex opere operato doth remit sins but because it is a signe and seal of the pardon of them The Sacraments receive their power from the Lords own institution Some signs signifie by nature as smoke is a sign of fire the picture of my friend makes me remember him 2. Other signs come wholly from institution as the heap of stones called Galead between Iacob and Laban there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie but the efficacy of them depends on the institution of Christ which contains two things 1. A word of command to do such a thing for such an end 2. A word of promise that it shall be effectual for such an end A piece of wax annexed as a Seal to the Princes Patent of pardon or other like deed is of farre other use and greater efficacy and excellency then any ordinary waxe is though it be the same still in nature and substance with it So the bread in the Lords Supper being a seal of Gods Covenant and of Christs last Will and Testament is of farre other use and of farre greater efficacy and excellency then any ordinary bread is though it be the same still in nature and substance with it Relationes non faciunt realem mutationem in subjecto sed tantum in usu VII Why hath the Lord made choice of such an applying the Covenant of Grace by signs and vouchsafed such an Ordinance as this in the Church seeing the same things are done by preaching of the Word and prayer There are excellent Reasons of it 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him no reason can be given of it but only his will as a Lord will have Land passe by delivering a wand or twig 2. It is a glory to his power that he can make a little water or wine sign and seal the conquering of my sins and salvation of my soul. 3. Christ hath herein exceedingly condescended to his peoples weaknesse in applying the Covenant of Grace by signs while we are in the flesh to have sensitive things to represent spiritual these signs inform the judgement work on the affections help the memory wonderfully recal the Covenant of Grace act faith and other graces a naked word is enough to a strong faith but these are great props of our faith in our weaknesse so Gideon was confirmed Thomas when he put his hand into Christs side He acts the things before our eyes that he saith in his Word VIII Since God hath had a constituted Church in a visible body segregated from all mankinde he hath had some standing Sacraments even since Abrahams time The Sacraments of the Jewish Church and ours agree in these things 1. They have the same Authour 2. Serve for the same spiritual ends They had two so have we Circumcision was for Infants so is Baptisme the Passeover for men grown so the Lords Supper Circumcision was once administred the Passeover often so Baptism once and the Lords Supper often M. Bedf. Treat of the Sac. par 2. c. 106. They differ thus Theirs were praenuntiativè of Christ to come Ours annunciativè of Christ exâ—ibited so Austin Theirs were given to the Jews ours not to one but to all people The matter of both theirs and our Sacraments is one they ate and drank the same spiritual meat and drink that we do that is Christ. The effects also are the same in kinde and nature which is a partaking of Christ they differ in the manner Christ is more plentifully partaked in ours more sparingly in theirs Cartw. on Rhem. Test. Circumcision is the same with Baptism for the spiritual part it was the seal of the new-birth Deut. 30. 6. so Baptism Tit. 3. 5. Col. 2. 2. Circumcision was a seal of the righteousnesse of faith Rom. 11. 11. so Baptism Acts 8. it was the seal of the Covenant of Grace so Baptism it was the way of admittance and entrance into the Church so Baptism Matth. 28. Acts 2. it was the distinguishing badge between them who were Gods people and the rest of the world so Baptism 1 Cor. 5. 12. it was but once administred so Baptism None might eat the Passeover till they were circumcised Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized Acts 2. 41 42. Circumcision was a seal of the Covenant Gen. 17. 10 11. so Baptism that being the nature of a Sacrament it was a seal of the righteousnesse of faith so Baptism Acts 8. 37 38. 2. It was the Sacrament of initiation under the Law so is Baptism now under the Gospel Mat. 28. 19. 3. It was a distinguishing badge under the Law so is Baptism under the Gospel 4. It was the Sacrament of Regeneration Deut. 30. 6. so is Baptism Titus 3. 5. Col. 2. 11 12. 5. It was partaked of but once so Baptism Our Sacraments differ from the Sacraments of the Jews accidentally onely in things concerning the outward matter and form as their number quality clearness of signification and the like not essentially in the thing signified or grace confirmed 1 Cor. 10. 1 2 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. IX The Sacraments of the New Testament are only two All Christians agree that Christ hath established Baptism and the Lords Supper All the Reformed Churches concurre in this that there are but two onely to which properly the definition of a Sacrament doth belong though there may be many in a metaphorical sense The Papists say they are seven adding Orders Matrimony Confirmation Penance Extream Unction The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing so there may be many Sacraments But as the word Sacrament is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful so there are but two The Schoolmen themselves who were the first authours that raised them up
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
Covenant of grace is sealed and personally applied the body and bloud of Christ may be held forth in a Sermon God renews unto them all that he hath promised Matth. 26. 22 This Cup is the New Testament in my bloud as the New Testament is founded in the bloud of Christ so it is exhibited and sealed therein 2. It serves for the nourishing and building up of his people in all graces it is called eating and drinking He that eats my flesh and drinks my bloud Two things are comprehended under nourishment 1. The maintenance and preservation of the stock of spiritual life which we have got already as by our meat and drink we are preserved and continued in our life 2. In children it serves to augment their parts make them larger stronger the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation The Sacraments are not properly Seals unto our faith but of the Covenant They may be said to be seals of our faith consecutivè by a consequence of speech because as seals confirm a thing so faith is confirmed and strengthened by receiving but they are not formaliter in a true proper sense seals unto any thing but the Covenant All graces are nourished and increased by the Lords Supper because the new Covenant is sealed but three cardinal Graces especially as in the body nourish the stomack liver brain heart lungs nourish them and you nourish all the rest 1. The in-dwelling vertue of the Spirit of God they receive an increase of the Spirit 2. Faith nourish that and you nourish all it is called the life of faith Faith is the condition of the Covenant and we seal to our condition 3. Love to God and his people it doth enflame thy love to God and his people it is a communion we are all made one Spirit This Sacrament doth not beget but increase and strengthen Grace where it is already wrought Christ is conveyed in this Sacrament by way of food The Word was appointed to work conversion Faith cometh by hearing This ordinance is not appointed for conversion but it supposeth conversion it seals mens conversion therefore in the Primitive times they let all come to the hearing of the Word and then when the Sermon was done there was an Officer stept up and cried Sancta Sanctis Holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the Masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first because all others were sent away and only such as were of the Church and accounted godly stayed Reasons 1. The nature of it being the seal of the Covenant of Grace requires it it must be supposed that all which come hither must be in Covenant with God The condition of the Covenant of Grace is Believe and be saved therefore it is appointed for believers Secondly It is the Ordinance of spiritual nourishment there must be first life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before Thirdly We are required to examine our selves 1 Cor. 11. and of our godliness examine what work of God hath been upon the soul. Fourthly It is a Sacrament of Communion with God and with the Saints and What Communion hath light with darknesse Or What fellowship hath Christ with Belial All ignorant prophane scandalous persons and such as are meerly civil are hence excluded Conversion is sometimes and that improperly in Scripture as Matth. 18. 3. taken for the renewed exercise of faith and repentance in one that is already converted but the Question is Whether the first work of Regeneration the infusing of the first habits principles and seed of grace be effected by the Lords Supper received It is one thing to be converted at a Sacrament another to be converted by the Sacrament There is some expounding praying It is one thing intentionally to convert as an Institution and another accidentally to convert as an occasion Philip Goodwins Evangelical Communicant The Assembly upon these grounds thought it fit that scandalous sinners though not yet cast out of the Church should be suspended from the Sacrament 1. Because the Ordinance it self must not be prophaned 2. Because we are charged to withdraw from those who walk disorderly 3. Because of the great sinne and danger both to him that comes unworthily and also to the whole Church The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6 14 15. 1 Cor. 11. 27. to the end of the Chapter compared with Iude v. 23. 1 Tim. 5. 22. Another proof added by the Assembly was this There was power and authority under the Old Testament to keep unclean persons from holy things Levit. 13. 5. Numb 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Analogy continues under the New Testament for the authoritative Suspension from the Lords Table of a person not yet cast out of the Church Wicked men saith Master Hildersam should not be admitted to the Table of the Lord Ezra 6. 21. holy things are prophaned thereby Ezek. 22. 26. 1 Cor. 5. 6. There should be a publick confession for scandalous sins David was more honoured for this Psal. 51. then dishonoured for his sinne Salomon left his Ecclesiastes as a monument of his Repentance Paul frequently mentions his faults Tertul. de poenit and others speak of it Ebrius infantes erroneus atque furentes Cum pueris Domini non debent sumere corpus It was their great sinne in the Church of Corinth that they did not cast out the incestuous person and it was a commendation to that Church Revel 2. that they could not endure the Nicolaitans A prophane person in Augustines Chrysostoms time Tertullians and Cyprians time in Pauls in Iohns time could not come to the Sacrament They are called Tremenda mysteria mysteries which the soul is to tremble at the Fathers call it the most terrible day and hour as if it were a day of Judgement This Suspension is called by the Schoolmen Excommunicatio minor The power of suspending one from the Sacrament is given not uni but unitati to the Eldership not to any one either Minister or Elder M. Gillesp. Aarons Rod bloss l. 3. c. 1. Church-officers should not admit all promiscuously but be careful whom they admit to the Supper That they be not cruel to the souls of them they admit and to the Nation and their own souls by being guilty of other mens sinnes Pareus said to those of Heidelberg When I see your Sacrament prophanation I wonder not at the warre Of receiving with the wicked It is lawful to joyn with a known unsanctified man in the service of God 1 Sam. 15. 30 31 Christ knew Iudas
especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company 1 Cor. 11. 29. It were much to be desired saith M. Downame that all wicked persons were excluded from this outward Communion with the Saints for what have dogs to do with holy things or swine with pearls and it were a great comfort to the godly if none but such as are like unto themselves had fellowship with them at this feast our Love Zeal and Devotion is more enlivened in this action by our mutual prayers when with one minde and heart we joyn together yet it should not wholly discourage us from coming to this sacred Feast though wicked persons be there present if we our selves be duly prepared For though we would not willingly eat with slovenly persons nor permit them to put their unclean hands into our dish yet if we have a good appetite and cannot help it we will rather admit such inconvenience then for want of food pine with hunger Theodosius the Emperour being a man guilty of rash effusion of bloud coming upon a Sabbath-day to the place of publick worship would have received the Sacrament Ambrose seeing him coming goes and meets him at the door and speaks thus to him How dare those bloudy hands of yours lay hold on the body and bloud of Christ who have been the shedders of so much innocent bloud Which speech did so startle him that he went away and was humbled for his sinne and afterwards came and made his publick confession and then was received in Whence we may see that Kings yea Emperours have been kept back from the Sacrament The Canons of our Church Can. 26. straitly charge every Minister That he shall not in any wise admit to the Communion any of his flock which are openly known to live in notorious sin without repentance Whether Iudas received the Sacrament of the Lords Supper M. Gillespie in his Aarons Rod blosâ—oming chap. 8. holds he did not and chap. 9. questions Whether he received the Sacrament of the Passeover that night in which our Lord was betrayed and chap. 10. saith If it could be proved that Iudas received the Lords Supper it maketh nothing against the Suspension of known wicked persons from the Sacrament One saith The evidence of this fact hath ever appeared so fully to the Church that this alone hath been ground sufficient to deduce their right of free admission D. Drake in his Barre to free Admission to the Sacrament pag. 5 6. urgeth reasons that Iudas did not receive the Sacrament and saith that it makes nothing for free Admission if he did M. Selden De Synedriis veterum Ebraeorum cap. 8. saith Seriò perpendatur Judam ipsum Furem Proditorem Scelestissimum hisque nominibus satis notum publicè peccantem in ipsa institutione cum reliquis undecim Sacramenti Eucharistiae juxta plerosque Veterum Recentiorum participem fuisse nec omninò ea interdictum He hath much more there out of divers ancient and modern Writers to confirm that opinion At what time the Lords Supper was instituted Christ instituted it at night because occasion so required we have not the like occasion therefore are not bound unto it In Trajans and Tertullians time Christians did celebrate the Sacrament before day Tempore antelucano because of persecution they durst not receive it in the day time in St Augustines time Tempore Antemeridiano so now It behoved that Christ should suffer at the time of the Passeover to shew himself the true Passeover 1 Cor. 5. 7. and immediately after the eating of the last Passeover should institute this Sacrament to shew that now he abrogated the Jewish Ordinance and did appoint this in stead of it A fair intimation that Baptism follows in the room of Circumcision as the Lords Supper doth the Passeover The consideration of this circumstance should be of great force to make us respect and reverence the Sacrament seeing Christ instituted it then when he was about to depart out of this life and to suffer death for us we usually remember the words of a dying friend The Elements of the Eucharist They are two not only differing in number but also in their kinde Bread and Wine the first of which is solid and belongs to meat the later liquid and serves for drink The body is sufficiently nourished if it have bread and drink Christ cals himself both Iohn 6. 58. Bread because it strengtheneth the body is therefore called Christs body and wine because it turneth into bloud is therefore called Christs bloud Isidor These two creatures are 1. Of ordinary use not rare gotten in every Countrey 2. Such creatures as God of old made representations of his grace Isa. 25. 6. and 55. 3. 3. They are creatures best in their kinde of all things we eat bread is most nourishing and universally necessary for all kinde of bodies Panis à pascendo and wine of all drinks 1 Cor. 10. 17. We are all one body in as much as we are partakers of one bread The Analogy standeth thus as many grains of Corn make one loaf of bread and many Grapes make one measure of wine in the Cup So many Christians partaking faithfully of this Sacrament become one mystical body of Christ by the union of faith and love The Lord hath appointed those Elements to shew that men should come with an appetite and thirsting to receive the Sacrament in ancient times was as much as desiderare è cujus manu desideravit In Baptism we have one sign as the material part in the Supper we have two signs partly to note out our whole full and perfect nourishment in Christ having whatsoever is requisite for our salvation and partly to shew a fuller remembrance of his death for the wine which is a figure of his bloud doth as it were represent it before our eyes Attersol of the Sacr. l. 3 c. 5. Vide Aquin. Sum parte 3. Quaest. 74. Art 1. There are two representing signs in the Sacrament of the Lords Supper 1. That we might know thaâ—â—â— Christ wâ— have whole and perfect spiritual nourishment and whatsoever is â—â—qâ—isite to â—alâ—â—â—ion 2. For a more â—â—vely representation of Christ his death and pâ—ssion in which his bloud was separated from his body These elements are to be administred in both kindes severally Christ at his last Supper delivered first bread by it self and then wine and not bread and wine together in a sop or bread dipt in wine In the sop the wine is not dâ—unâ— but eaten Of receiving the Sacrament in both kindes Bread and Wine The Communion was instituted by Christ in both kindes as three Evangelists shew Mark 14. 23. Luke 22. 20. Matth. 26. 27. It was
institution of a Sacrament to be celebrated in all Christian Churches till the end of the world as the Apostle teacheth us from 1 Cor. 11. from vers 23. to 28. especially at the 26. vers as often as ye eat this Bread and drink this Cup. ye shew the Lords death till he come This the Apostles in their persons could not fulfill for they lived not till Christs second coming they must of necessity therefore be extended to all that in succeeding ages should be present at the Lords Supper who are as much bound by this precept of Christ to communicate with the Priest or dispenser of the Sacrament as the Apostles were to communicate with Christ himself when he first in his own person administred it otherwise if the precepts Takâ— Fat Do this in remembrance of me appertained to the Apostles only What warrant hath any Priest now to consecrate the elements or administer the Sacrament Nay what command have any faithfull at all to receive the Communion The Sacrifice of the Masse being idolatrous it is not lawful to be present at it 1 Cor. 10. 20. In their Masse-book they call the Crosse it self our only hope Those Texts are against going to Masse Psal. 26. 4. 1 Cor. 10. 7 14. 2 Cor. 6. 14 16 17. 1 Ioh 5. 21. Many will say They keep their hearts to God though they be present at a Masse This is as if a man should catch his wife in the act of adultery and she apologize that the other had her body but he her heart 1 Cor. 6. 27. Rom. 11. 4. Gods people have their knees for God as well as their hearts 1 Kings 19. Origen said he could not bend the knees of his body to God and the knees of his heart to Satan See B. Daven Determ 7. Revel 7. 3. They have a mark in the fore-head because they must not be ashamed of their profession that mark is obvious to all the world Our Saviour by this policy might have over-reacht the devil himself who required only externall bowing keeping his heart still unto God Matth. 4. 10. In some case a man may be present at Masse and not sin As 1. When he is there by violent compâ—lsion this is not his sinne but theirs 2. If in travel a man be in a fit place to see and observe their folly so as he shews no reverence at all or approbation by bending his knee uncovering his head or otherwise King Edward the 6th would not suffer the Lady Mary to have Masse in her house Foxes vol. 2. p. 653. The bowing of Naaman spoken of in 2 King 5. 8. was genuflexio obsequii not imitativa a bowing to the King not to the Idol 2. Elisha's words do not necessarily import an approbation or permission of that which was propounded but a meer form of valediction as if he had said in our language Adieu or Farewell or there may be an Enallage temporis very usual in the Hebrew and have relation to the time past Of private Receiving of the Lords Supper The Passeover was to be eaten in such a Family Exod. 12. 46. to signifie that the Church was then but a handful or houshold in respect of the fulnesse of the Gentiles which were to follow but the Lords Supper was not to be eaten in a private separated Family but the Church was to come together and to stay one for another 1 Cor. 11. 33. that in the confluence of the people and publicknesse of the action the increase and multitude of the Church might be expressed 1 Cor. 11. 22. Paul opposeth the Congregation wherein the Lords Supper should be taken unto a private house where men satisfie their hunger It is noted of a Christian Jew desperately sick of the Palsie that he was with his bed carried to the place of Baptism The purest and best reformed Churches this day in Savoy Germany France and divers others administer the Sacraments only in the ordinary meetings In my judgement saith Master Cartwright it is unmeet to administer either of the Sacraments in private houses and it is lesse tolerable in the holy Supper which hath a special mark and representation of brotherly Communion more then Baptism The Necessity of the Eucharist The administring of the Communion to Infants is a Rite as ancient as Cyprians time and a Rite that did continue in the Church above 600 years Innocentius the first and Augustine concluded a necessity of childrens receiving this Sacrament from Iohn 6. 53. it may well conclude for those which are of years and capable of that mystery for though it speaketh rather of a spiritual eating and drinking yet because the sacramental is a sign and pledge of that and whosoever doth indeed spiritually eat the flesh of Christ and drink his bloud cannot choose but also be willing and forward to do it sacramentally when opportunity is offered and there is no impediment to hinder Christ requireth in all persons about to communicate three principal acts of reason one is before and two are at the time of receiving The first is 1 Cor. 11. Let â— man examine himself The second to discern the Lords body The third is to remember the Lords death untill his coming again All which three being acts of judgement cannot agree unto Infants being persons void of judgement The Ends for which God hath instituted the Sacrament of the Lords Supper They are four First The remembrance of the death of Christ Luke 22. 19. This do in remembrance of me 1. Christs person Phil. 3. 8 9. we can have no interest in his benefits till we be united to him Cant. 5. 10. to the end 2. His actions and sufferings 1 Cor. 11. 24 26. 3. The benefits that flow from these all that Christ did and suffered was not only satisfactory but meritorious Luke 22 20. 4. With what affection Christ instituted this Sacrament his bowels were then full of compassion to his people it was the last solemn act of his life Secondly It is a strengthening Ordinance the Lord hath appointed it onely for those that are new-born the elements there are our greatest matter of nourishment Thirdly It is a sealing Ordinance The New Testament in my bloud Fourthly An Ordinance of the Communion of Saints whereby that should be renewed all are one bread and one body Iohn 6. 54. 1 Cor. 10. 16 17. The Lords Supper is 1. A badge of a Christians profession 2. A seal of the Covenant of grace 3. A map of heaven 4. A means and pledge of our Communion with Christ 1 Cor. 10. 16. The Supper promotes this Communion 1. Because it is a visible profession of our union with Christ. 2. A lively resemblance of it meat and drink are converted into our substance made a part of us there are significant rites invested with a promise and the assurance of a blessing 3. It is a pledge and seal Christ is there conveyed over to a believers use This is my
like Paracelsian Physick if it do not cure it will kill 4. None do lose such high services Matth. 7. 22 23. they do not the work of the Gospel with a Gospel-spirit and out of a Gospel principle 5. Satan will insult and triumph over none so much as Gospel-sinners Matth. 12. 43 44. 6. The worm of conscience will not feed so fiercely on any Mar. 9 43. when he compares his former hopes with his present irrecoverable condition because no sinners had those helps nor were raised to those hopes Ponder on your own sins what they are and what they have deserved Look on original corruption the foul sea of all wickednesse which is called a body of sinne Rom. 6. 6. A Law in our members Rom. 7. 23. Consider that thou hast a naughty nature whereby thou art averse from God and goodnesse and extreamly prone to all sin Psal. 51. 5. Isa. 48. 8. all men in every part are under the guilt and power of it Rom. 3. 16 23. 2. Humble thy self Labour to be base for this though thou hast not committed such foul sins as others yet if God should leave thee to thy self and thine own evil heart thou wouldst soon be as bad as the worst 3. Call to minde likewise the grosse actual sins thou hast committed before or since thy calling Wast not thou given to all manner of pollution before the Lord gave thee knowledge of him and since thy calling 4. Consider thy continual daily slips and infirmities thy sins of omission and commission how apt thou art to be angry impatient thy carnalnesse in good duties and distraction in the performance of them thy forgetfulnesse of God and thy later end 5. Consider also whether there be not some unknown secret fault that thou hast not yet repented of and pray to God to discover it to thee Lastly Call to minde what sins thou hast committed since the last Sacrament and bewail them Meditate also on the sufferings of Christ for these grosse sins and daily iniquities His great abasement Psal. 22. 6 7 14. to 19. v. Isa. 53. 3 4 5 6 7. to the 11. v. He was born like a beggar lived like a beggar the Devil tempted him he was falsly accused betrayed by one of his Disciples denied by another forsaken by the rest He was amazed with fear and incompassed with sorrow Mark 14. 34. Two of the most tormentful passions was in an agony and did sweat drops of cloddy bloud in such abundance as it fell to the ground was condemned mocked spit upon whipped with rods after the manner of the Romans crowned with thorns laden with the Crosse nailed on it stretched and retched in all his joynts He suffered much in his body but his chief sufferings were in his soul Isa. 53. 10 11 12. He took our soul as well as body and came to redeem it that being the chief part Quicquid induit Christus obtulit He suffered 1. As a publick person as the second Adam Rom. 5. 14. 2. For our sakes and benefit Isa. 53. he is said six times to bear our iniquities 3. Not only for our good but in our room Heb. 7. 22. not onely nostro bono but nostro loco 1 Tim. 2. 6. Mat. 20. 28. for otherwise he should have suffered no more then other men the Martyrs suffered for the good of the Church Col. 1. 24. 2 Tim. 2. 10. 4. He took upon him the burden of our sins by way of imputation 1 Pet. 2. 24. 2 Cor. 5. 21. Smite on your brests and say For my worldlinesse anger all these evils befell my Saviour Lord for thy mercy sake in Christ pardon and heal me Shall I pollute my body with uncleannesse when Christ suffered so bitter things Shall I ever be angry again O Lord by thy grace I will not Let me have thy power to kill these sins See the strictnesse of divine justice and the dreadfulnesse of Gods wrath God spared not his own Sonne and when his Fathers wrath lighted on his soul he was much troubled and the great evil of sinne it caused Christs humane nature to be â—â—raid Matth. 26. 38. The desert of sinne is seen in Christs suffering 1. In respect of the person who suffered for it Gods only Son who never provoked him Iohn 3. 16. Rom. 8. 31. 2. In respect of the penalties he underwent for sinne it made him to cry sweat and pour out strong supplications Isa. 53. 10. The Law shewed the filthinesse and evil of sinne by the many Sacrifices and aspersions of bloud which it required but they were of beasts and their bloud but the Gospel shews the demerit of sinne more fully and how odious it is to God since Christ must die to expiate it and also the abundant love both of the Father in delivering his own Sonne to death for the salvation of sinners Iohn 3. 16. 1 Iohn 4. 9 10. Rom. 8 32. and of Christ in taking upon him our nature and in exposing himself to so much misery here on earth and at last to an accursed death for us Phil. 2. 7 8. We are to remember Christ in the Sacrament 1. Because the Lord will have in the Sacrament of the New Testament the great end of the Passeover to be accomplisht Exod. 12. 14. 2. That we may answer the goodnesse of Christ to us he hath us alwayes actually in remembrance Exod. 28. 21 29. 3. Because if we have any benefit by this Sacram nt God must remember Christ for us 4. Upon our actual and affectionate remembrance of Christ depends all our benefit by this Sacrament We have dispatched the examination of our sins in the next place our graces are to be examined The graces that must be tried and examined are our Knowledge Faith Re 〈…〉 Love and hungring after Christ the truth growth or wants of them 〈…〉 examined The truth of them 1. Knowledge The words examine shew forth discern and judge all betoken knowledge We must get Knowledge 1. Of the Law of God 2. Of the Doctrine of Redemption by Jesus Christ. 3. Of the Nature Necessity and Use of the Lords Supper We must know our estate by nature and by grace 1. Because otherwise we cannot be thankful to God for his benefits as we ought 2. In the Sacrament Christ is offered and the Covenant sealed By nature we are dead in sin and bondslaves of Satan by grace we come to be children of God and heirs of salvation We must know what the elements and actions in the Sacrament signifie That the bread signifies the body of Christ and the wine his bloud that the breaking of bread betokens the crucifying of Christ that the giving of the bread and wine notes the action of God the Father offering Christ to all and bestowing him effectually upon every worthy receiver the receiving of the bread and wine signifies our receiving and feeding upon Christ by faith 2. Faith is required in those that come worthily to the
Supper of the Lord. There must be an active and lively faith in the Sacrament to take Christ by an a of confidence and give up our selves by an act of resignation The great spiritual graces of the Gospel are Faith and Love 1. Faith is the great command of the Gospel Believe in the Lord Iesus 2. It is the great promise of the Gospel Ephes. 2. 8. 3. It is the great condition on which all the promises hang Isa. 79. Heb. 11. 6. Faith empties the soul more of it self then all other graces it gives all the glory to God Rom. 4. 20. and often besides in that Chapter It is the eye of the soul whereby we discern Christ Heb. 11. 1. 2 Cor. 4. â—lt it is the stomack of the soul. Christ describes believing by hungring and thirsting it is the foot of the soul whereby we approach unto Christ Heb. 10. 22. He that comes unto me shall never hunger and he that beleeves in me shall never thirst It is our hand to imbrace the promises Heb. 11. 30. therefore believing is often called eating and drinking Iohn 6. He that eats my flesh and drinks my bloud hath eternal life Gal. 2. 30. Faith makes Christ precious 1 Pet. 2. 7. and the soul also to Christ 2 Pet. 1. 2. Faith is an assent to all truths revealed yet the special act of justifying faith is our closing with Christ our rolling our selves on him It is a cleaving to the whole word of God and an obediential resting upon Christ alone for salvation This is the only grace that jusâ—ifieth Whom he hath set forth for our propitiation through faith in his bloud No grace brings so much comfort to the soul The just shall live by his faith Reasons why we must bring faith to the Sacrament 1. It is the Table of the Lord therefore none must be admitted but those which are of his family Gal. 6. 16. Christ hath instituted it that he might give himself by it he gives himself only to his members true believers 2. It is a seal of the Covenant of grace therefore belongs to none but such as are in Covenant none are in Covenant with God and Christ but believers 1 Iohn 3. 24. 3. Because the Sacrament was instituted for the confirming and further strengthening of our faith it begets not faith but presupposeth it Rom. 10. 14 17. 4. 11. 4. The word profits not without faith in them that hear it Heb. 4. 2. the same thing is held forth in both Christ is held forth in the Word sounding to the ear and offered in the Sacrament by the promise there he is visible to the eye of faith Iohn 3. 14 15. and is offered for spiritual nourishment Faith is the hand and mouth of the soul whereby we receive and feed on Christ Iohn 1. 12. Iohn 6. 19. In bodily feeding there is 1. Sense of want so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition so here 3. Appetite earnest desire in the soul after Christ. 4. Taking of food so the soul of Christ. 5. Eating 6. Digesting 7. Distribution of the nourishment 5. No benefit is to be expected from any Ordinance but by faith Christ himself profits not unbelievers Tit. 1. 15. we cannot receive the Sacrament to our comfort without it 2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this here are three several words to presse this duty Interpreters generally say the meaning is whether you have faith or not but this is a higher expression Acts 8. 33. Rom. 8. 8 9. We say of a very malicious man such a one is in malice and of one that is drunk such a one is in drink 1 Pet. 1. 7. The trial of Faith is precious 1. By this trial we attain to a certainty 2. By this it attains purity God tries it by affliction men by examination by both it is refined 3. The trial of gold is but for a little time By faith you lay hold on eternal life the purer the faith the surer the hold 4. By trying it hath a higher esteem Revel 3. 18. The trial of gold makes it the more precious in your esteem and the trial of Faith makes it more precious in Gods esteem Marks of Faith First Know whence we had Faith God gives it and whether we have received it in the ordinary way by which God works it the Word Iam. 1. 18. Faith comes by hearing and it is increased by the same means by which it is begotten Dost thou highly prize the Word Hath it wrought Faith in thee Secondly Try by what steps and degrees faith hath been wrought in thee 1. Such see their misery by sinne and their inability to help themselves Acts 2. 37. 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good Isa. 55. 1. hereby one is brought to deny himself and his duties and to have recourse to him and rest on him for comfort Thirdly From the effects where Faith is it will shew it self 1. It purifieth the heart he is clean in heart and life 2 Cor. 7. 1. Acts 26. 9. 18. 2. Overcomes our spiritual enemies the world This is the victory whereby we overcome the world viz our Faith John 5. 4. Satan 1 Iohn 2. 18. 5. 18. Gal. 5. 6. 3. It works by love Ephes. 1. 15. Fourthly True faith is ever growing a true faith may be weak but all living things grow though one do not perceive it Do you trust God now the better for the many experiences you have of him Art thou sensible of thy doubting and unbelief Motives to perswade men to believe Consider 1. Who offers Christ God how will he take it if he be refused 2. The gift the greatnesse of the good offered in the Gospel Heb. 2. 2 3. 1 Tim. 1. 13. 3. The excellencies of faith but that I have shewed before 4. The hainousnesse of infidelity 1 Iohn 5. 10. a sin both against the Law and Gospel The first Commandment commands us to believe what ever God shall reveal it is the condemnation with a witnesse Iohn 3. 2. it exposeth us to the temptations of Satan Heb. 3. 12. 2. To the fearful judgements of God Iohn 3. ulâ— to his displeasure Prov. 15. 8. Heb. 11. 7. to eternal wrath Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual the Word Heb. 3. 2. afflictions the Sacrament 1 Cor. 11. 29. 5. The willingnesse of God to receive a poor sinner 1. God alone provided the medicine that should cure us Rom. 3. 24. 2. He wrote it in the Gospel this is a true saying 3. Propounds Christ hath set him forth 4. Invites sinners Matth. 11. 1 Cor. 5. 20. He commands you to believe 1 Ioh. 3. 23. threatens if you refuse Iohn 3. ult 6.
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâ—ile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâ—ing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â—1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
we come to see that the Sacraments are the Lords Ordinances and that those things which he promiseth in the Covenant of Grace and sealeth in the Sacrament are farre better then all profits and pleasures in this world By it we come to be stirred up to desire and long after these benefits and so to covet them that nothing in this world will satisfie us without them We should exercise faith at the Lords Table view the arguments the Ordinance it self affords 1. Here is Christ crucified before thine eyes and he clearly offers it to thy soul in particular he applies it to thee This is my body which was broken for thee and my bloud which was shed for thee Run over the sad story of Christs agony and say This was done by my Lord for my poor soul. 2. The Lord cals thee hither on purpose because thou art weak He will cherish weak beginnings Mat. 12. 20. For our affections we must behave our selves with joy comfort and reverence See 2 Chron. 30. 21. Mat. 26. 30. Thy heart should be cheerful in God and thankful praise him Thankfulnesse and joy are the effects of faith the Ordinances are often compared to feasts and banquets because of the spiritual delight and rejoycing which the soul ought to take in them Hence the very Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the giving thanks unto God for his mercies The outward duty is comfortable Circumcision was a bloudy rite yet this is nothing to the inward sweetnesse Iohn 4. 32. In one of the Evangelists it is said Christ blest the bread in another it is said Christ gave thanks Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls Fear is proper to the duty of the Supper because of those excellent mysteries Chrysostom cals this Table Horribilis mystica mensa Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God Psal. 2. 11. Hos. 3. 7. For our thoughts We must meditate 1. On the outward signs and what they signifie 2. On the dainties prepared 3. The love of him that prepared them 4. On our communion with Christ his Graces and faithful people The effect of these affections and thoughts will be stirring up the heart to thanksgiving When we taste the wine we should consider its properties Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ wine ingenders new spirits warms and refines them the bloud of Christ infuseth a new vigour into the soul. Our Communion with Christ in the Supper is not only with his gifts and graces but with his Person whole Christ. There are two Elements to signifie this Bread his Body and Wine his Bloud Our Communion is with his whole Person with Christ invested with all kinde of Offices to do us good and furnished with rich graces and comforts 1 Iohn 5. 16. We partake of his wisdom as a Prophet righteousnesse as a Priest grace and glory as a King What must be done after the Sacrament We must endeavour to finde an increase of faith love and all saving graces in us abounding more and more in well-doing We should speak of the sweetnesse of Christ to others Psal. 34. 8. Some Disciples have gone from this Supper triumphing and trampling upon Satan as Lions breathing fire saith Chrysostome terrible to the Devils themselves If we finde not the fruit of this Ordinance presently either it may come from want of preparation or from trusting in our own preparation 2 Chron. 26. 15 16. or want of thankfulnesse for our preparation 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty Isa. 57. 8. 2 Tim. 1. 6. Or Because we were not humbled for former neglects Psal. 32. 4 5. God may deny us the present sense of our benefit 1. To train us up to live by faith 2 Cor. 5. 7. 2. To try our graces 3. That we may more diligently search into our own souls Psal. 77. 6. How oft ought the Sacrament to be received Amongst the Papists the people communicate only once a year viz. at Easter which superstitious custom many of our ignorant people follow Calvin 4. Institut 43. 46. roundly professeth that it behoveth that the Eucharist be celebrated at least once a week The Christians in some parts of the Primitive Church took the Sacrament every day because they did look to die every day Now in many places it is administred every moneth Object The Passeover unto which the Lords Supper succeedeth was celebrated once a year and therefore once only for this Sacrament is sufficient Answ. God ordained that the Passeover should be celebrated but once only in the year and on a certain moneth and day the Jews had many other visible signs to represent Christ and his benefits they had Sacrifices every day and legal washings but he hath appointed that this Feast of the Lords Supper should be often solemnized and that we should come often unto it 1 Cor. 11. 25 26. That the frequent celebration of the Sacrament is a duty is inferred from this Text by Peter Martyr Calvin Musculus Aretius Hyperius Tossâ—nus Pareus Piscator Dickson and Mr Pemble See Iohnsons Christian Plea Chap. 14. In the time of the Apostles the purest age of the Church they solemnized it every Lords day Acts 20. 7. yea it was their daily exercise as often almost as they had any publick meeting for the service of God Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times not only in the dayes of Iustin Martyr and Tertullian but also of Chrysostom and Augastine as appeareth by their writings untill by mans corruption and Satans malice the commonnesse of the action exposed it to contempt We should come often to the Sacrament there is no exception but want of occasion or some just impediment There was in old time a custom there should be a Communion every Lords day every one not receiving without lawful excuse being excommunicated which Charls the Great in some sort renewed and which Bucer advised K. Edward in this Land to restore again Whether if an Ordinance and namely the Sacrament of the Lords Supper though there seems to be the like reason in other Ordinances cannot be so administred but that by some which partake of it it will notoriously be prophaned that be a sufficient reason for the non-administration of it Or Whether for want of order and government to keep off such as are notoriously unworthy the administration of the Sacrament may and ought to be suspended Again Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery having a Pastoral charge where he hath not power to administer the Sacrament of
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
the Lord Psal. 91. 14. 145. 20. Psal 63. 8. 1 Iohn 4. 7. Iohn 16. 27. 1 Iohn 4. 16. Iohn 14. 23. 16. 27. Rom. 8. 28. Psal. 145. 20. Deut. 30. 19 20. 1 Corin. 2. 9. 2 Tim. 4. 8. Iames 1. 12. 2. 5. God is the proper Object of Love He is the chief good absolute allsufficient the rest and stay of the minde beyond which nothing can be desired in whom incredible joy and comfort is to be found and possessed for evermore God by Covenant is our God our Father our Husband He hath loved us and we ought to love him again His love to us is free and of meer grace our love to him is debt many waâ—es due from us and deserved by him Adam was to love God his Creator and happiness but Christians must love God as he is become their God in Christ in whom they are knit unto him The object of Charity is God in Christ God is to be loved in Christ in whom he is well pleased and greatly delighted in us Love of God must be most fervent and abundant more for degree and measure then to our selves or all creatures yea it must be with the whole power of our souls it is the summe of the Law Matth. 10 37. Luke 14. 26. 7. Fear which is a retiring or flying back from a thing if good because it is too high and excellent above the reach and without the extent of our power and condition if evil because it is hard to be escaped The fear of God is an affection of heart arising from the apprehension of Gods infinite Majesty and absolute Soveraignty both by Creation and Covenant whereby we are drawn to behave our selves more reverently dutifully uprightly respectively before him then before the greatest Monarch in the world and stand prepared to walk before him in holy manner shunning his displeasure and avoiding whatsoever might procure it God is to be feared in respect of his incomprehensible greatness absolute Soveraignty as Lord and Father and exact righteousness whereby he judgeth every man without respect of persons great Power and tender Mercies whereby he is ready to pardon them that humble themselves and intreat his favour God is absolutely called Fear Isa 8. 12 13. as unto whom all fear and dread is due Thus Iacob sware by the fear of his Father Isaac Gen. 32. 42 53. Reverence differs from simple fear which respecteth a thing as evil and so we are not bound to have it working but when we have occasion to conceive of God as angry and doth look to things as excellent and therefore must move so often as we have occasion to conceive of his Excellency Heb. 12. 28. 8. Humility when rightly discerning the infinite distance and difference that is betwixt God and us acknowledging his unspeakable Excellency and our most vile baseness in comparison of him his riches of Grace and our poverty his Power and our weakness his free undeserved Mercy and our misery we submit our selves to the good pleasure of his will wholly depend upon his Grace and ascribe every blessing we receive to his meer favour every good thing in us or that is done by us to his free goodness 9. Patience which is a full purpose of heart arising from the acknowledgement of Gods Wisdome Majesty Power Goodness Providence and Mercy with all quietness and without any pining reluctation or fainting revolting or tempting of God though the senses and appetite cannot but feel a repugnancy to sustain any evil that He will inflict upon us 10. Joy whereby the soul doth receive comfort and content in a good thing and is moved to embrace and possess the same And because God is the chief good therefore ought the soul to be moved with more vehement and fervent motions of gladness for his Love Favour Good Will and excellent Glory then for any or all other things whatsoever What we make our chiefest Joy that is our God for the heart resteth principally in that with which it is most delighted Iob 31. 25. It appears evidently by Gods Word that as a Father would have his children to live cheerfully so would God and therefore doth he so much call upon them to rejoyce Psal. 60. 19. 68. 3. Psal. 33. 1. 149. 1 2. 11. Zeal or fervour of will whereby the soul is moved and carried towards God with the strongest hottest and most fiery inclinations willing his Grace Favour and Glory infinitely above all things because it is the highest of all things that are to be loved willed desired or cared for and detesting loathing abhorring whatsoever tendeth to his dishonour Examples of thiâ— zeal we have in Moses Phineas Lot Elias David Iohn the Baptist and Christ himself In Ieremy Paul Peter and many others 12. An earnest and constant desire of Gods presence in Heaven Cant. 8 14. Phil. 1. 23. Rev. 22. 20. Each thing by nature doth covet perfection in its kinde and what nature hath taught every thing in its proper kind that Grace hath taught Christians in the best kinde viz. to desire perfect communion with God in whose presence is fulness of joy for evermore It cannot be that God should be known to be good clearly distinctly certainly and not be desired And if we know God to be the chiefest of all good things we cannot but set our affections upon him and covet above all things in the world to dwell in his presence Hitherto of those particular duties whereby we take God to be our God in minde will and affections now let us hear what be the effects of these 1. Meditation which is a staying of the minde in the serious thought and consideration of Gods Power Goodness Grace Mercy Love and Wisdome shining in the Word and Works of God specially in Jesus Christ the brightness of his glory with an holy delight and admiration at that most perfect and Divine Excellency which casteth forth the comfortable beams thereof upon the soul of him that so thinketh upon them Each particular duty before mentioned calleth for meditation knowledge is not gotten without meditation meditation kindleth love and love carrieth the thoughts after it Reverence is not raised without meditation and being raised keepeth the heart within compass that it doth not straggle up and down The glory of God as it shineth in Jesus Christ is most amiable and delightsome that if once it be truly discerned we shall take great pleasure to behold and view it What actual sight is to the eye that thought is to the mind Glorious pleasant objects draw the eye after them and what is apprehended to be Divine Excellent Pleasant Beautiful and Comfortable that will take up the mind If all thoughts affect and profit according to the nature of the object about which they are exercised then seeing God is the best most excellent most glorious object the minde that is most serious in the meditation of his Grace Power and Love in
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
we declare what a worthy and reverent estimation we have of the Lord as by speaking all good of his Name Word and Works and in our lawful callings by ordering and behaving our selves wisely and graciously Rogers seventh Treatise of the Commandments c. 15. Thus B. Downame and Wollebius also interprets this Commandment The gracious heart sees God in every thing Exod. 15. 1 2 3. Deut. 33. ult Iudg. 5. 3 4. 1 Sam. 2. 2 3. In afflictions I held my peace because it was thy doing saith David in mercies Gen. 33. 10. See ver 4. Psal. 44. 3. Reasons 1. The Lord promiseth this as a great mercy Matth. 5. 8. See God in all his dispensations here and beatifically in Heaven 2. This will set one in Heaven Matth. 18. 20. the Saints in Heaven injoy God in all 3. The Lord requireth this of us he alone should be exalted Isa. 2. 17. Rev. 21. 22 23. Now we will proceed to shew what things are 1. Required in this Commandment 2. Forbidden in this Commandment The things required may fitly be drawn to these two head 1. A due and right use of such holy actions as fall out to be performed in and with our common affairs by which we do call God himself as it were to intermeddle with our businesses and affairs 2. A right and due behaviour in our common affairs so far as they may any way touch God or concern him For the first there are say some though this be controverted two holy actions whereof we have many occasions to make use of in our ordinary dealings these are An Oath A Lot An holy action is that which hath God for the next and immediate object and which is done for the exercising of holiness either in whole or in part as for the next immediate end thereof which description doth sufficiently distinguish the thing described from all other things and agrees to all such things which are of that kinde and this description doth equally agree to these two forenamed things viz. a Lot and an Oath both of which are holy 1. For an Oath I will declare 1. The nature 2. The use of it For the nature of an Oath there are the essential or proper parts of it and the next and proper end whereto those parts are to be applied in the taking of an Oath The parts of an Oath I tearm those several and distinct acts which are included in it and each of which must be conceived to be done at least implicitely when we take an Oath There are four in all 1. An Affirmation or Negation either narrative or obligatory that is either barely declaring what is or is not or else binding one to or from some thing and this it hath common with common speech 2. A confession of Gods Omniscience Omnipotence Justice Authority and other like holy Attributes all included in the mention of his holy life in that usual form of swearing The Lord liveth 3. Invocation of Gods Name or a calling upon him to shew these holy Attributes of his in bearing witness to the truth of that which we do swear Assumere Deum in testem dicitur jurare quia quasi pro jure introductum est ut quod sub invocatione divini testimonii dicitur pro vero habeatur Aquin. secunda secundae q. 8. art 1. 4. Imprecation against our selves or a putting over our selves into his hands to be by him punished according to his power and justice if the thing we affirm be not true or if we do any way falsifie our Oath Wherefore these two parts are frequently expressed in an Oath though they be most times omitted and the bare Name of God mentioned saying The Lord liveth The Apostle saith God is my witness whom I serve with my spirit in the Gospel of his Son And I call God to record against my soul. And Ruth takes her Oath in these tearms The Lord do so to me and more also if any thing but death shall separate betwixt thee and me So Solomon God do so to me and more also if Adonijah have not spoken this word against his own life These are the parts of an Oath The end or purpose to which these all must be applied is the ending of some doubt or controversie and so setling of peace and quietness for so saith the Apostle Heb. 6. 6. An oath for confirmation is to them an end of all controversies For God is so great a lover of peace and concord amongst men that he is well pleased that they make use of his Name for the preventing of dissention and establishing of peace To these two things must be added a third that we may fully know the nature of an Oath and that is the object of it or the person to be sworn by which should have been named in the first place and that is God himself as witnesseth the Prophet Jer. 4 2. Thou shalt swear the Lord liveth So Deut. 6. 11. Thou shalt fear the Lord and serve him and swear by his Name 10. 20 Thou shalt cleave to the Lord and swear by his Name These things now laid all together give us to understand the true nature of an Oath viz. That it is an holy action wherein we refer our selves unto God as a competent witness and Judge for the confirmation of the truth of our speeches to make all doubts and controversies cease See Robinsons Essayes Observ. 49. Hitherto we have seen the nature of an Oath let us search into the use of an Oath and shew 1. Upon what occasions it is to be used 2. In what manner it is to be used The occasions of using an Oath are for the satisfying of one that requireth or will accept it in a thing of some weight either for it self or for the consequents whether it be before a Magistrate judicially or in private speech as also for the tying and binding ones self to do or not to do a thing of some moment which I might else by some occasion be altered in In all these cases we have examples of good men that have used swearing and therefore we may also lawfully swear To satisfie another that requires it Abrahams servant took an Oath about the taking of a wife for Isaac and Ioseph about burying his father in Canaan and the Israelites about burying Iosephs bones To satisfie another that would accept the same Paul swore to the Romans and Corinthians of his good affection to the one and the cause of his not coming to the other To binde himself Solomon sware to put Adonijah to death and Ruth to go with her mother and the Prophet Elisha not to leave Eliah So when it falleth out that in a matter of some moment there is cause of satisfying another in giving him assurance that I speak truth or of binding my self to speak truth and accomplish the truth of my words then it is an honour to God that we interpose his Name to assure others and tie our selves to
all righteousness because of Gods graciousness in delivering him out of affliction The want of this God blameth Deut. 28. 47. and so are good things to be used 2. The patient and penitent bearing of afflictions is a framing of our selves willingly and without grudging to undergo the same because God hath done them yea to humble our selves before him and turn unto him with repentance So David did Psal. 39. 9. 38. 13 17. So Iames wisheth ch 4. v. 10. and Peter 1 Pet. 5. 6. So doth Eliphaz advise Iob 5. 8. When we meet with any evil from God if we consider God hath sent this upon me and therefore frame to be well pleased with it and to humble our selves and renew our repentance before him confessing our sins and supplicating to him for favour and resolving to cast away our sins and amend our lives this is an excellent use of his chastisements and happy is he whom God so chastiseth and teacheth his way So much for our right carriage in regard of Gods works whereby we sanctifie his Name Now We must also sanctifie him in regard of our works by referring them all to his glory as the main end of them intending in the doing of them to shew our obedience to him and faith in him for this end and in this consideration doing them because he either commands or allows them and with this purpose and intention of heart that we may witness our due regard of him This is to live to God and not to our selves which that we may do Christ died for us 2 Cor. 5. 15. and this the Apostle plainly requireth 1 Cor. 10. 31. So our Saviour saith of himself Iohn 17. 4. I have glorified thee I have done the work thou hast given me to do When in each action of ours we consider God would have us do it therefore we will do it that we may please him and declare our duty to him this is to glorifie him else we do not honour him by our actions as by eating drinking labouring in our callings and the like So much for the right carriage of our selves to God inwardly We must behave our selves aright also outwardly and that both in 1. Words 2. Deeds The right ordering of our speech standeth principally in four things 1. By uttering good wishes sincerely and heartily 2. By a reverent mention of his Titles and Attributes 3. By good communication of his Word and Works 4. By bold confession of his Truth First then we must utter as occasion serves good wishes and desires whereby we may shew the moving of our will to Godward to do some good or remove some evil that is to be done or removed These good wishes are of two sorts for they respect either 1. Our selves 2. Others Whether 1. Our Brethren 2. Other Creatures For our selves if any sudden peril threaten us and we do suddenly dart out as it were the desires of our souls servently and faithfully saying Lord help me or the like this is a due honouring of Gods name it is not a solemn prayer but a sanctified use of Gods name So Iehosaphat being in great danger by the Aramites who furiously assailed him mistaking him for the King of Israel could not in that case frame to any set form of solemn prayer yet he cried unto the Lord that is sent up these fervent desires in words to this purpose Lord help me Lord deliver me 1 King 22. 32. 2 Chron. 18. 31. So our Saviour being in extremity of torment on the Crosse could not make a set solemn prayer but he uttered such a short complaint as contained a submissive request to his Father My God my God why hast thou forsaken me This is an allowable taking of Gods name into our mouths so it be done heartily and respectively Secondly Now for others also even our brethren if upon occasion of meeting them we open our mouths with good salutations wishing a good day or the like prosperity to them so that it be done sincerely and with the motions of our mindes looking to God-ward it is a good service of God as Boaz saluted his reapers saying The Lord be with you Ruth 2. 4. and they returned him alike good wishes saying The Lord blesse thee If such salutations be heartily uttered it is a right exercise of our faith in Gods providence and goodnesse And not onely so but if we blesse other things as corn grasse cattle or the like with the like blessing so that we have our hearts only carried to God it is a good and acceptable using of his name as appeareth in Psal. 129. 8. where he saith of the corn growing on the house-tops that those which passe by do not say We blesse you in the name of the Lord shewing evidently that it was a good and commendable custome of the people of God then to crave Gods blessing on the corn grasse or other fruits which they saw upon the earth in these or the like words God blesse it or God save it These wishes if they proceed from the heart duly apprehending the nature of God whom they mention are evident declarations of our faith in God and of our depending upon him for all good things So much for good wishes Secondly We must mention the Titles and Attributes of God with all due respect and reverence when we have any occasion at all to mention them If it fall out that we use this word God Lord Christ Iesus or the like we are to have our hearts affected with some reverend regard of those divine persons that are so termed our hearts must entertain honourable conceits of them and must submissively be carried towards them this is that which Moses meaneth in part saying Deut. 28. 58. Fear this glorious and fearfull Name the Lord thy God The name of God must be with fear and reverence taken into our mouths and we should not once speak of him but with due apprehension of his gloriousnesse This is an excellent exercising of that worthy vertue of the fear of God when we do so regard him that at any occasional mentioning of him our hearts do homage unto him Thirdly We must use good communication as we go about our other affairs imploying our tongues as occasion may offer it self to talk of his word or works Deut. 6. 7. 11. 19. Iudg. 5. 11. therefore we are commanded that our communication be alwayes gracious Col. 4. 6. Ephes. 4. 29. Such communication must passe out of our mouths as is good to the use of edifying that it may minister grace to the hearers See Prov. 10. 22. Psal. 37. 30. A good man is to be ready upon all occasions to speak of good things the works of God the commandments of God his promises his threats and all such things as may help to increase grace in himself or others When his hand is on earth as his heart so if he have a companion his tongue must be in heaven Fourthly We ought boldly to
of our goods we look that he should bring them home again with thanks so must we give back to God thanks for the use of his creatures though the things themselves are allowed us still to retain them And this also is a notable acknowledgement of his Soveraign Lordship over all creatures and our absolute dependance upon him So when the Disciples returned reporting what great things they had wrought our Saviour gave thanks to his Father saying Luke 10. 21. I thank thee O Father Lord of heaven and earth So when Abrahams servant had found great successe in his journey he bows himself worshipping the Lord and saying Blessed be the Lord God of my master Gen. 24. 27. and after also v. 52. Lastly It is required that we use all the creatures of God moderately proportioning the measure of our use of them to the true ends for which God in nature hath ordained them If a man give his Servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his Master would have bought he is bound to take just so much and no more to a farthing if he know the Summe if he do not particularly know the Summe as near as he can guesse thereabout and in keeping himself to his Masters direction here he shews that he accounts not himself but his Master the owner of these goods So when the Lord hath appointed meat and drink to strengthen and refresh nature attire to keep the body warm and to adorn men according to the distinction of their places and other like things for like purposes he that is carefull as near as he can to keep himself so within compasse as to use no more of these things then are requisite for these ends so near I say as he can guesse doth behave himself like a servant in the use of these things and by so using them doth give to God the honour of being the Lord and Master of them so temperanâ—e in meat and drink and all such things is a needfull duty for the sanctifying of Gods name in the use of his creatures And so much of the things commanded in this third Commandment Now of the things forbidden herein which all come to two heads 1. The abuse of those holy actions which are sometimes mingled with our common affairs viz. An Oath A Lot 2. Disordered carriage of our selves in our common affairs Of the abuse of an Oath we must speak first It is abused two wayes in regard of the 1. Taking for the 1. Matter of it in the 1. Object or thing sworn by 2. Subject or thing sworn to 2. Manner contrary to 1. Truth by a false Oath 2. Judgement by swearing 1. Ignorantly 2. Rashly or causlesly 3. Irreverently 4. Ragingly 2. Keeping By not performing a lawfull Oath 2. Keeping By performing an unlawfull The first abuse of an Oath is in regard of the thing sworn by and that is double swearing 1. By an Idol 2. By a meer creature To swear by an Idol is a great abuse of an Oath wherein Gods honour is given to his utter enemy which the Prophet condemns in the Jews Ier. 5. 7. Thy children have sworn by them that are no gods that is by false and feigned gods and Ier. 12. 16. he condemneth the Jews for having learned of the Gentiles to swear by Baal and the Prophet Zeph. 1. 5. saith That God will visit that is punish them which swear by the Lord and by Malcham For seeing an oath is a due and true worship of God how should he endure to have it translated to a false god Surely those which swear by them do bear some respect to them in their hearts and make honourable mention of them with their lips which is condemned Exod. 23. 13. Also to swear by a creature is to do more honour unto it then ought to be done to it for seeing an oath is to be taken by the greater as the Apostle saith that is one which hath authority over men to punish them if they swear amisse and that no creature is so much greater then man that he can discern to punish the disorders of his heart in swearing it is a wrong to God to set them in his room when we swear yea when God doth plainly say The Lord liveth Jer. 4. 2. and saith Thou shalt swear by his name Deut. 10. 20. 6. 13. it seemeth to me that this bidding to swear by him forbiddeth to swear by any thing besides him Here two things may be objected First That usual form of swearing which was accustomed by the people of God when they sware to say The Lord liveth and Thy soul liveth 1 Sam. 20. 3. To which we answer That in mentioning this living of the soul they do not swear by it but alone wish well unto it swearing by God and yet mentioning the soul of that party sworn unto for proof of their love and good desires of its welfare is as much as if they had said I swear by God whom I desire also to preserve thy soul. Further the Apostle 1 Cor. 15. 31. may seem to swear by his rejoycing in Christ when he saith By our rejoycing which we have in Christ Iesus our Lord we die daily To this I answer That this is as much as if he had said By Jesus Christ in whom I rejoyce so that Christ is here the sole object of the Oath and his rejoycing is mentioned as an effect of Christs power the more honourably to convey the Oath unto him See Mr Manton on Iam. 5. 12. and M. Lyfords Princip of Faith and good Consc. p. 148. So this is the first abuse of an Oath to swear by a creature or an Idol or false god An earnest protestation may it seems be made by a creature as to say as sure as I live or the like but this must not be conceived as a swearing by them or calling them to bear witnesse to the truth of our speeches There is one main difference between a Protestation and an Oath that we may lawfully protest by a creature but without sinne we cannot swear by a creature Gen. 42. 15. compared with Chap. 43. 3. seems to shew that those words By the life of Pharaoh were but a Protestation Capel of Tent. part 3. c. 5. The second abuse of an Oath is in regard of the thing sworn to and that is double 1. In an assertive Oath 2. In a promissive Oath It is in an assertive Oath when it is trivial of a small light matter of no worth and value neither in it self nor in the consequents of it For seeing an Oath is a calling God to be witnesse and judge of our speech he must not be called to witnesse for meer trifles and toyes and he that so sweareth doth not swear in judgment but rashly and inconsiderately for what is if this be not to take the name of God in vain when the
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
life and health of my neighbour Therefore in this he treats of all those things which are called man-slaughter in the Scripture Christ in Matth. 5 21 22 23 24 25. shews that this precept is violated not by outward works only but also by the inward motions of the heart by words and gestures anger malice envy and desire of revenge are the inward things that hurt and hinder the life of man Mark 10. 19. Luke 18. 20. Rom. 13. 9. the sixth and seventh precepts are brought in in an inverted order Thou shalt not commit adultery thou shalt not kill In the Hebrew books they are constantly rehearsed in this order that they are placed in the Decalogue as Matthew hath disposed them Chap. 19. 18. The transposition of them is free out of the Tables of the Law where the things themselves onely are considered and many precepts heaped together in one verse 1. We are forbid to kill without any specifical determination either of persons manner number or instrument for the Law giver doth not say Let not the man kill or Let not the woman kill or Kill not thy Father kill not a Citizen Thou shalt not kill publickly thou shalt not kill with a Sword or Club or thou shalt not kill many but in general thou shalt not kill that killing in general may be understood to be forbidden 2. The Commandment being negative accuseth the corruption of our nature by which we are prone to kill The affirmative meaning of this precept is propounded in that Epitome of the whole second Table To love my neighbour as my selfe Object God commands Abraham to kill his son Isaac Gen. 22. 2. Answ. God is an absolute Soveraign over all the creatures his Law is grounded in his Soveraignty to give a Law is an act of Soveraignty his Soveraignty is not bound by the Laws he gives as he works miracles sometimes and goes beyond the rule in natural things the fire burns not the Sunne stands still nay goes backward so in moral things 2. The will of God is the rule of goodnesse 1 Iohn 3. 4. In actionibus divinis nihil est justum nisi quia volitum therefore that may be a duty to one which is a sinne to another and a duty at one time but a sinne at another as in circumcision 3. Divers acts in Scripture declare that what is by a general rule a duty may be sometimes a sin and so on the contrary Gods immediate discovery was loco specialis mandati as in that of Ehuds stabbing Eglon Moses killing the Aegyptian Samsons killing himself Eliahs calling for fire from heaven Luke 9. 53. yet Gods will is not changed though he change his commands 4. This crosseth not the sixth Commandment which forbids me to take away the life of my neighbour unjustly 5. God had most holy ends in this Commandment 1. To shew that his Soveraignty over the creature is not bound by the Laws he gives Gods Laws set bounds to us not to him 2. He did it to try the faith and obedience of Abraham Heb. 11. 17. Gen. 22. 3. That he might give to the world example of an experiment of the power of grace it will obey not only in ordinary but in extraordinary cases as God dealt not with Iob in his afflictions according to a ruled case Iob 5. 1. to give the world an experiment of his patience Murder is a grievous sin and will lie upon a mans conscience as may be seen in the example of Cain Abimelech Saul Absolom and specially of Iudas Clamitat in Coelum vox sanguinis Sodomorum Vox oppressorum merces retenta laborum Genesis 4. 10. 18. 21. Exodus 2. 23. Iames 5. 4. There lived in the East a kinde of men called Assassins dwelling upon certain woody mountains under the subjection of a Lord that had no other name but the Old or Great of the Mountain This Lord by the skilful making of a fools-paradise of carnal delights and pleasures wherewith he held his Subjects bewitched had gotten such a hand of them being very many in number that they made him a solemn promise to kill all the Princes that were adversaries to their religion many of the Christian Princes in their voyage for the winning of Ierusalem and the holy Land were much annoyed by them Therefore the Italians and French have ever since for their sakes called all those that wilfully attempt or execute any murder Assassins Camerar Historio Medit. l. 2. c. 10. Reasons First It is a most manifest sinne evidently discovered to the conscience of every man not alone by the clear prohibitions of it in Scripture but also by the very light of nature as appears by the Laws made against it in all Common-wealths and because it manifestly contradicts the most undeniable principle of practice which is engraven in every mans heart Do as you would be done to Now it is certain every mans soul tels him that he would not have his bloud causlesly shed by another Secondly The effects of murder are exceeding bad the chief of them may be referred to two heads injuriousnesse to many mischievousnesse to the committer First It is extream injurious to God and also to men to God in three respects 1. It transgresseth his Law and violateth his authority by doing that which he hath absolutely forbidden to be done 2. In that it defaceth his Image for man was made after Gods image and doth yet retain some lineaments thereof as I may call them though very much blotted and blâ—rred by his fall yet such as should make every man to shew more respect unto them then in a rage or otherwise to cancel and demolish it quite that which is yet in some degree a representation of the glory of God 3. It usurps upon Gods royal and divine Prerogative for as he alone can make a man so hath he assumed to himself the priviledge or power of unmaking men no man should adventure to do it without his special warrant and appointment Secondly It is injurious also to men as well as to God both to private persons and also to publick Of private persons First The person murdered is wronged with a great wrong and that which goes beyond all satisfaction in that he is at once robbed of friends and goods and honours and all the benefits of this life which in the taking away of life are taken away from him and he from them and also for that his soul is either deprived of that increase of glory which he might have had in heaven by the continuance of his life if being godly he had lived or else deprived of that possibility which during life remained to him if he were not yet godly Next the friends and well willers brethren kindred wife children of the murdered are greatly wronged in that both their hearts are filled full of grief and heavinesse for the untimely and violent death of one that was near unto them and also deprived
word all wanton and uncleanly speeches phrases songs that may be and is called wanton which tends to satisfie unlawful lust in ones self and to provoke it in another Words that may enkindle and enflame grosse words tales of unclean acts and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them This is that which the Apostle cals rotten communication when he saith Let no corrupt or rotten communication come out of your mouths and again It is a shame to name the things that are done of them in secret When a man talks of any impure action with delight when he maketh mention of any impure part or deed with intent to stirre up others especially when he doth sollicite another unto this deed by such speeches or means this is an horrible sinne for nothing then stands betwixt words and deeds but want of opportunity This is the breach of this Commandment in Word Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action or the action it self 1. In regard of things leading to the action there is wantonnesse or lasciviousnesse so the Scripture cals it in the several parts of the body the eye the ear the foot the hand And 2. In the whole body as all impure imbracings and kissings which is called by the Apostle dalliance or chambering and mixed dancing of men and women especially if it be a wanton dance with a wanton ditty Thus is this Commandment broken by actions leading to the leud deed Now by the deed it self either out of Matrimony or in Matrimony Out of Matrimony by two sins 1. Uncleannesse 2. Fornication Uncleannesse is all strange kinde of pleasure by this act where it is done otherwise then according to the rule of nature this is either with others or with ones self There is a self-pollution 1. Speculative in wicked and unclean thoughts therefore God is said to be The searcher of the heart and reins which are the center of those lusts Matth. 5. 28. 2. Practical in unclean acts Some Divines say polluting of ones self is a greater sinne then the polluting of others because it is against a greater relation but in polluting others they pollute themselves therefore that is the greatest sinne Fornication is when two single persons that have not entred into a Covenant of Marriage do abuse each others bodies It is called Fornication à fornicibus in quibus Romae solebant meretrices prostrare from the vaulted houses where such strumpets used to prostitute themselves 1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin vers 13. 1. It crosseth the end of Gods Creation The body is not for fornication but for the Lord. A third Argument is drawn from the glorious resurrection vers 14. glory and immortality shall be put on the body therefore it should not be polluted here A fourth Argument is drawn from the spiritual relation between the body and Jesus Christ it is a member of his mystical body ver 15. A fifth from the spiritual Union between the body and the Lord vers 16 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins vers 18. No sins are more against ones own body A seventh Argument is taken from the inhabitation of the Spirit in them vers 19. They are dedicated to the Lord no unclean thing might come into the Temple when it was dedicated to the Lord 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves soul and body unto God Ye are not your own vers 19. therefore Gods it is an act of justice suum cuique tribuere The ninth is drawn from the act of redemption v. 20. You are bought with a price Christ hath purchased the body as well as the soul therefore you should gratifie God with both It is a fearful sinne No fornicatour shall enter into the Kingdom of Heaven 1 Cor. 5. 11. 6. 9. Reasons 1. It is a cause of many other sins Prov. 23. 28. 2. A punishment of other sin Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24 26 28. 3. It is directly opposite to sanctification 1 Thess. 4. 3 4 5 7. 4. No sinne is committed with such delight and pleasure as this is and therefore it must bring in the end more bitternesse to the soul therefore the Scripture speaks so often of the bitternesse of this sinne Heb. 12. 15 16. Iob 13. 26. These tricks of youth will be bitter to men one day Prov. 5. 3 4. Eccles. 7. 27 28. See Iob 3. 12. Prov. 6. 30 31. Heb. 13. 4. Rev. 21. 8. The Turks thus punish whordom they take the paâ—ch of a beaâ—â— new killed and cutting a hole thorow thrust the adulterers head in this dung-wallet and so carry him in pomp thorow the streets Some Countreys punish it with whipping others with death The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate was death Levit. 20. 10. Thus is this Commandment broken out of marriage in marriage it is broken by the married in regard of others or themselves In regard of others by the sinne of adultery which is coming near another mans husband or wife For whoremongers and adulterers God will judge and those that do such things shall not inherit the kingdom of Heaven He that committeth this sinne doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever Therefore the Lord in the Decalogue hath placed that Commandment as a greater before that of theft and Salomon Prov. 6. 30 35. maketh the Adulterer farre worse then a thief because he may make satisfaction to a man for the wrong he hath done him so cannot the Adulterer That is a dreadful Text Prov. 2. 19. The mother of Peter Lombard the Master of the Sentences and Gratian the Collector of the Decrees and Peter Comestor an Authour of School-Divinity was but a whore and she being near unto death confessed her sinne and her Confessour reproving the crime of her adultery committed and exhorting her to serious repentance she answered she confessed adultery was a great sinne but when she considered how great a good followed thence since those her sons were great lights in the Church she could not repent of it A Papist in Queen Maries time taken in adultery in Red-Crosse-street said Yet I thank God I am a good Catholick Sylla sirnamed Faustus hearing that his Sister had entertained two adulterers into her service at once which were Fulvius Fullo and Pomponius whose sirname was Macula he put it off with a jest upon their names Miror inquit sororem meam Maculam habere cum Fullonem habet Of this sinne there are two kindes First Single
Sun Revel 16. 1. 2. Is breaking the horn that pusht Ierusalem Zech. 1. 21. 3. Is taking away the Images of jealousie Ezek. 8. that is some abuse in the publick worship of God 4. He will build Ezekiels Temple a glorious Temple in the latter end of Ezekiel never yet seen in the world it is spiritually to be understood it shall be said The Tabernacle of the Lord is with men 5. God is reforming of Government all the world over Ezek. 46. 18. The Princes shall oppresse the people no more 6. The Lord is making way for that glorious promise Dan. 7. 18. The solemn preparation to this judgement stands in 1. The solemn comming of the Judge to the Assises immediately before his comming shall be the signe of the Sonne of man which what it is is uncertain whether some mighty brightnesse to irradiate all the world or what else is a great Controversie 2. Christ shall come cloathed with all the glory and majesty of Jehovah Matth. 16. 27. besides the glory of his Person he shall come accompanied with a most glorious train of millions of Angels which shall come visibly and all the Saints departed All the rest alive shall likewise be caught up to come along with him then he shall pitch his Throne in the clouds Daniel saith a fiery stream issued from it Dan. 7. 10. See Rev. 20. 11. The onely Judge at the great day is Jesus Christ the second Person in the sacred Trinity made man the head and spouse of the Church Daniel saith the Sonne of man the ancient of dayes Christ saith often â—he shall come to judge the quick and dead Matth. 25. Acts 17. 31. 10. 42. It is called the judgement seat of Christ 2 Cor. 5. 10. It is part of his Kingly Office as he is the Fathers Prorex and rules for him He that hath performed all the acts of Ministry will not be wanting in that of Majesty 2. It is an Honour fit for none else to be Judge of the whole world as he is the King and Law-giver so judgement belongs to him 3. The Lord hath great ends in it 1. That he may Honour the Sonne Ioh. 5. 23. He was abased and judged in the world God will justifie him before all his enemies 2. That Gods justice thereby may be made glorious Ioh. 5. 27. and the judiciall processe might appear in its visible form Rev. 1. 7. 3. That so destruction may be more terrible to the wicked who have abuâ—â—â— Christs patience and despised his mercies Luk. 19. 27. 4. For the greater comfort and honour of the Saints their Husband is their Judge Christ upon this ground presseth men to the greatest services Mat. 19. 28. 24. 22. 25. 31. 2 Cor. 5. 11. There are four things to be considered in Judgement 1. Judiciary power 2. The internall approbation of good and detestation of evil 3. The retribution of reward all these agree to all and every person in the Trinity 4. Externall sitting upon the tribunall and publishing of sentence and in this respect the Father judgeth no man but committeth all judgement to the Sonne Joh. 5. 23. Christ shall judge the world as God-man 1. As God else he could not know the decrees of God Rev. 20. 12. nor the secrets of men Rom. 2. 16. 2. He judgeth as man too Ioh. 5. 27. God Christ and the Saints are said to judge the world God judgeth in respect of the authority of jurisdiction Christ in respect of the promulgation of sentence Saints in respect of approbation The authority is Gods the execution Christs the approbation the Saints One may judge comparatively see Matth. 12. 41. after this manner even the wicked shall be able to judge viz. others worse then themselves ver 27. 2. Interpretativè or by approbation 3. Assessoriè see Matth. 19. 28. 4. Authoritatively So Christ alone shall judge The manner how this great judgement shall be carried on 1. The Saints are to be judged as they shall arise first so they shall be first judged the good and bad shall be all gathered and brought into one place but yet separated before the judgement begin the godly shall be set all together and the wicked all together The judgement of the godly shall be an acknowledgement and rewarding of all the good that ever God wrought by them every prayer endeavour shall be discovered acknowledged justified rewarded Matth. 25. 34 35 36 37. then being acquittéd they shall sit down with Christ and as assessours own and approve of his righteous judgement All the sinnes which the wicked are guilty of all the sinnes that ever they committed with their aggravations shall be brought to light Eccles. 11. 9. Iude vers 15. God will have all witnesses heard against any wicked man and they shall receive a just punishment according to the several degrees of their sins Mat. 25. 41 42 43. There are two books wherein all is recorded 1. Every mans conscience it records all the actions that ever they did 2. Gods omniscience These things thou hast done It is a great Question Whether the sins of Gods people shall be manifested at the day of Judgement Some think that all their secret sins shall then be opened and brought to light yet without the least reproach because the Scripture speaks of all giving an account and for every secret thing Eccl. 12. 14. 2 Cor. 5. 10. Thinâ—â— shall not be suddenly up as carnal thoughts imagine viz. at this day first Christ shall raise the dead and then the separation shall be made and then the sentence past and then suddenly the Judgement day is done No no it must take up some large quantity of time that all in the world may see the secret sins of wiâ—â—â—d men the Kingly Office of Christ in judging the world may probably last longer then his private administration now in governing the world Mr Steph. Sinc. Convert c. 3. When the Judgement is past the godly shall go with Christ to heaven and the wicked be thrust from him to hell never till then shall that Text Phil. 2. 9 10. be fulfill'd Corollaries from the last Judgement We should not only habitually yield to the truth of this opinion that there is such a dreadfull day of Judgement but believe it so as to carry the thought of it in our mindes and walk as those that do believe and expect a judgement to come Tertullian one of the ancientest of the Fathers observed of all those that profest Christianity in his time none lived loosly but those who either firmly believed not the day of Judgement or put the thought of it out of their mindes It is reported of a certain King of Hungary who had a brother that was a gallant the King being carefull about his soul and sad when he thought of the day of Judgement his brother told him These were but melancholy thoughts and bad him be merry The manner of that Countrey was when the King
sent his Trumpeter to sound at anothers door he was presently to be led to execution that night the King caused his Trumpeter to sound at his brothers door whereat he was exceedingly astonished and presently went to the King and casting himself at his feet askt him What offence he had committed that he should deal so with him and humbly beseech him to spare him The King told him he had committed no offence against him but alwayes carried himself as a kinde brother but if he were so afraid of his Trumpet why should not he much more fear when he thought of the day of Gods judgement Secondly We should judge our selves our estates and wayes 1 Corinth 11. 31. Thirdly Strive to get an interest in the Judge and to evidence the same to our selves Fourthly Lay up prayers for it that we may finde mercy by Christs means at that day 2 Tim. 1. 18. Fifthly We should be industrious by imploying the talent the Lord hath given us Matth. 25. Sixthly We should look for wait and long for that day Phil. 3. 30. Rev. 22. 29. 2 Tim. 4. 8. Tit. 2. 13. Thy Kingdom come CHAP. III. Of Hell or Damnation 1. THere is a hell or state of misery to come after this life This is proved 1. By Scripture our Saviour teacheth it in the Parable of Dives and Lazarus and in that of the last judgement Matth. 13. 30. and often in Revelations 2. By the Conscience wicked men finde in themselves an apprehension of immortality and a fear of some punishment after death 3. The Heathens though they have corrupted this truth with innumerable follies yet held that there was a hell a being and place of misery to wicked men after this present life 4. Clear reason proveth it since God is just therefore many abominable sinners enjoying more prosperity in this life then those which live farre mâ—re innocently must be punished hereafter according to the multitude and hainousnesse of their sins Psal. 73. 17. 2. The nature of the misery there suffered in regard of the matter or parts properties and circumstances The parts are two privative and positive 1. Privative Matth. 25. 41. Poena damni the absence of all manner of comfort here they drink the pure and unmixed cup of vengeance it is a darknesse without any light called outer darknesse not a drop of cold water there to cool Dives his tongue Divines unanimously concurre that this is the worser part of hell to be for ever totally separated from all gracious communion with God 2 Thess. 1. Their being is upheld by Gods power his wrath and vindictive justice are present with them but they have no comfortable communion with him Whence follows 1. An everlasting hardening in sinne because they are separated from him which should soften them 2. Everlasting despair they shall have an apprehension of their losse which shall be more then the sense of pain 2. Positive the presence of all manner of torments which may be referred to two heads the sense of Gods anger and the miserable effects thereof Isa. 30. 33. for these things sake the wrath of God comes upon the children of disobedience Tribulation and wrath indignation and anguish shall be upon the soul of man that doth evil Three drops of brimstone if it light upon any part of the flesh will make one so full of torment that he cannot forbear roaring out for pain How extreamly troublesome will it be then when the whole man is drowned in a lake or river of brimstone The wrath of God is insupportable and is therefore compared to fire which is more hard to bear then any rack 2. The effects of this anger on the soul and body of the sinner the soul is affected with the horrour of its own conscience which takes Gods part against the sinner and in a most rageful manner accuseth him The worm of conscience in hell is the furious reflection of the soul upon it self for its former offers mis-spent time by-past joyes and now miserable hopelesse condition From the sense of Gods anger and this rage of conscience follow extremity of grief fear and despair then which the soul cannot meet with greater tormenters The spirits grieve with the anguish of what they do feel and fear and tremble at the apprehension of what they shall feel and are in utter despair of escaping or well bearing they cannot be hard-hearted there if they would But when the soul and body shall be joyned then shall the body bear a part in the torment which flows from the sense of Gods anger and shall feel as much pain as any rack or fire could put it to and both soul and body covered up with horrible shame and confusion in that it shall be made manifest to all creatures how wicked they have been and for what sins the Lord doth so avenge himself upon them Secondly The Properties of this misery are chiefly two Extremity and Eternity 1. Extremity The torments are great as falling upon the whole soul and body without any mitigation or comfort the length of time makes not these pains seem lesse but still they continue as extream as at the first to the sense of the feeler because they do so far exceed his strength and the power of Gods anger doth so continually renew it self against them 2. Eternity This misery continues for ever in all extremity the things that are not seen are eternal these shall go into everlasting punishment their fire never goeth out their worm never dieth this is the hell of hell endlesse misery must needs be hopelesse and so comfortlesse it is just that he should suffer for ever who would have sinned for ever if he had not been cut off by punishment See Ier. 15. 1. they wilfully refused happinesse if Heathens they have wilfully transgrest the light of nature if Christians they have carelesly neglected the offers of grace Ier. 3. 5. their desires are infinite Socinians say there will come a time when Angels and the wickedest men shall be freed Augustine speaks of some such merciful men in his time Gods intention from everlasting was to glorifie his justice as well as his mercy Rom. 9. 22 23. The Covenant under which unregenerate men stand and by which they are bound over to this wrath is everlasting All a mans sufferings are but against the good of the creature every sinne is against the glory of the Creatour They will never repent of what they have done Voluntas morientis confirmatur in eo statu in quo moritur Thirdly The circumstances of these torments are a miserable place and miserable company a pit a dungeon a lake a pit of darknesse and no light which is below as â—arre removed from God and good men as can be the Scripture speaks of hell as a low place 2 Pet. 2. 4. most remote from Heaven 2. Not one person there free from the like torment all wail and weep and gnash their teeth they curse and accuse
atque veterum Theologorum calculo comprobata Sims Paras ad Chron. Cathol c. 6. Vide plura ibid. Voet. Thes. de creatione partem secundam p. 587 588 589 590. * This is a kind of contradiction in Logick The matter was no matter but true in Divinity Nothing negatively a thing that never had a being * Silvester When we say God made the world out of nothing our meaning is not that nothing was the matter whereof the world was made but only that it was the Terminus à quo non materia ex qua God made some things immediately perfect as the Angels and highest Heavens which were made the first day other things he made by degrees as the Inferiour Creatures * Bonitas rei creatae est illa perfectio qua apia fit ad usum cui inservit Amesius Haec bonitas duplex est 1. Generalis omnium creaturarum viz. Integritas Perâ—ectio omnium donorum virium naturalium quarum beneficio suas operationes exercere possunt conformiter ad divinâ—â— voluntatem ordinate ad proprios fines 2. Specialis creaturae rationalis Angelorum hominum qui donis supernaturalibus ornatâ— sunt quae vocantur uno nomine sanctitas five imago Dei Gen. 1. 26. The manner of Gods producing all things by the word of his mouth he spake not so many audible words Let there be light this word was Nutus Dei an actual putting out of the will of God Mr Pemble ubi suprâ— a That opinion of Augustine that God made all things in a moment and distributed them into dayes because of our better understonding is exploded by all Although Creation was done in a moment in respect of the particular bodies severally considered yet in respect of all it was not perfected in an instant but in the space of six dayes which spaces of dayes note not a temporal succession of the same but the order of divers works Some alledge Gen. 2. 4. but it is not unusual in the Scripture to comprehend many dayes under the name of one Vide Aquin. part 1 Quest. 74. Artic. 2. b Frstina lentâ— Magnitudo creaturarum ducit nos ad Dei potentiam Ordo verò pulchritudo ad ejus sapientiam Bonitas autem gubernatio atque conservatio ad benignitatem Raymund Pug. adversus Iud. parte 3. Dist. 1. cap. 6. Consectaries from Creation in general d Albertus Magnus Et â—â— major discipulus Thomas Aquinas Persuasum nobis cupiverunt â—on tam propositum Aristoteli fuisse aeternitatem mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac invictis rationibus comprobare quam illud solùm ostendere mundum non esse genitum hoc est non incepisse per motum quae Philosophorum priorum sententia erat Vossius in Thesibus de Creatione Vide plura ibid. Et Hackwell Apol. pag. 442 443 444. Vide Raymundi Pugionem Fidei part 1. c. 14. Jer. 27. 5. 45 4. Rom. 9. 21. He bounds the Sea with his Word only God instanceth in the work of creation to Iob to shew his power His wisdom shines in the exquiâ—ite workmanship variety order and subordination of them one to the service of another * Man was magniâ—ied in Creation in being made so excellent a. Creature Psal. 8. 5. and in having so many excellent creatures made for him Psal. 8. 3 6 7 8. Luther in his Comment upon Magnificat relates a Story of two Bishops that â—iâ—ing to the Councel of Constance and espying by the way a poor countreyman weeping turned toward him asked him Why he wept he answered I weep to see this Toad that lay upon the ground before him because I never blessed God sufficiently for that he made me so beautiful a creature and not so ugly as that Toad at which one of the Cardinals admired and said that speech of Austins was true Surgunt indocti coelum rapiunt nos cum doctrinis nostris sine corde ecce ubi volutamur iâ— carne sanguine But may it not be said of this speech though the intention were good what Lactantius wittily saith of Plato's thanking Nature that he was a man rather then a beast a male rather then a female a Grecian rather then a Barbarian an Athenian and born in the times of Socrates Ego planè contenderim nunquam quicquam dictum esse in rebus humanis deliries Quasi vero si aut Barbarus aut mulier aut asinus denique natus esset idem ipse Plato esset ac non ipsum illud quod natum suisset Lactant. Div. Instit. de fals sapient l. 3. There are special occasions when we should think of the works of Creation 1. When we are not affected with the majesty and glory of God let us see his Excellencies in the creatures Psal. 104. 1. 2. When we are haunted with the thoughts of Atheism the world could not make it self that which is supported by another must needs be framed by another 3. When we doubt of the promises of God because of appearances to the contrary Isa. 51. 6. 40. 11 12. Psal. 124. 1. 4. When our hearts doubt in respect of our provision Matth. 6. 25 26. 5. When we would greaten the priviledges of our Covenant-interest Ionah 1. 9. 1 Cor. 3. 22 23. Marks to try when we meditate fruitfully of the creatures 1. Then our hearts will be more apt to praise the Lord Revel 4. 11. 2. Then the heart will be drawn off from the creatures to God 3. There will be a greater fear of God Ier. 5. 22 24. 4. There will be more love to God for all his kindnesse and more obedience to him what interest hath the Lord in you who made you out of nothing and sustains you by his Providence and you will trust in him more 1 Peter 4. 19. Isa. 17. 11. a He that studies the creature much shal finde much of God and of himself Some conceive Isaac Gen. 24. 63. studied the Book of the creatures b Aliis Scripturae locis apâ—rtiùs expressiùs potest Trinitas conâ—irmari essicacius adversum Iudaeos est pugnandum ne nos illis ridiculos praebeamus linguae corum imperitiâ— Mercer in loc Ego cum Calvino Mercero aliis in ea re sentio ex sola voce Elohim terminationis pluralis conjuncta cum verbo singulari non posse solidum duci argumentum pro tanto mysterio quia rationes allatae mibi videntur aliis adductis pro sententiâ— contraria praeponderare Etsi existimem laudandum esse pium illorum studium qui aliter sentiunt ex hoc loco sic intellecto mysterium Trinitatis probare conantur sed quia non agitur de intentione eorum quam piam bonam censemus verâ—â—m de Mosis proposito in hujus vocis usu missa eorum intentione rem ipsam in se spectantes judicamus solidiora consectanda esse argumenta quam quae à vocula aut constructione aliqua grammatica deducuntur quam Iudaeis haereticis
sub oculis sunt Zanchius de Symb. Apost Ego Mosen puto voluisse populo creationem rerum aspect abilium proponere nihil de invisibilibus dicerâ— unde in toto sex dicrum opere ne unius quidem invisibilis Creaturae mentionem fecit Mercerus in Gen. 1. 1. ideâ— habet in caput secundum versum primum idem habet Parâ—us Vide Menass Ben. Isr. Probl. 25. 26. de Creatione Vide Aquia Partem primam Quaest. 6â— Artic. 4. Gen. â— 1. Job 38. 7. See Sir Kenelm Digbies Treatise of Bodies ch 4. The German Erde and the English Earth as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Base is the lowest part of a pillâ—r Nec circumfuso pendebat in acre tellus ponderibus librata suis. Ovid met Carpenter in his first book of Geog. ch 4. saith the earths circular motion is probable Copernicus said that the earth moved and the heavens stood still See more of this after about day and night And in Fullers Miscel Sac. l. 1. c. 15. At terram quae immota in perpetuum manet locum mutare incongruum puto rationi rectâ—e contrarium non moror ingeniosa Copernici commenta quae nervosè convellit Libert Fromondus in sua vesta ubi Copernici Galilei Kepleri Moestlivi Lanbergii Hortensii sophismata ad examen revocat suam terrae quietem restituit Barlow Exercit. 6. Aristotle would have Earth-quakes to proceed from a spirit or vapour included in the bowels of the earth 2d. of his meteors 7 ch which finding no way to passe out is enforced to turn back and barred any passage out seeks every corner and while it labours to break open some place for going forth it makes a tumultuous motion which is the Earth-quake It is 1. Universal which shakes the whole earth in every part at least in the upper face the cause whereof is not natural but the immediate and miraculous power of God such a one happened at our Saviours passion 2. Particular that which is limited to some one or more particular places What Thunder is in the clouds the Earthquakeis in the Earth Exod. 17. 6. Numb 20. â— 1 King 3. 16 â—0 * Aqua quasi â—qua of the equal and plain face and superficies thereof or as Lactantius quasi à qua â—ata sunt omnia because hence all things are bred and nourished Because waters are either without motion as in Lakes or of an uniform motion as in Rivers or divers as in the Sea the Heathen ascribed a Trident or threefold Scepter to Neptune their supposed Sea-God Purchas Pilgrimage l. 5. c. 13. sect 1. Lysimachuâ— in Plutarchs Apothegmes for great thirst yeelded up himself and his army and being captive when he drank said he O dâ—â— quam brevis voluptatis gratia â—e â—x râ—ge feci serâ—um The qualities and use of the Aire Act. 17. 28. Fire is a most subtil Element most light most hot most simple and immixt Therefore the Persians worshipped fire as a god The Chaldeans adored Ur and the Romans worshipped holy fire Vide Vossium de orig progres Idol l. 2. c. 64 65 66. Job 38. 19. 24. Bonaventure hath seven opinions de quidditate luminis it is an old saying Non constat ex lumine naturâ— quid sit natura luminis See Sir Walter Ralâ—gh's history of the world l. 1. c. 1. Sect. 7. If this light be not spiritual it approacheth nearest unto spirituality and if it have any corporality then of all other the most subtil and pure for as it is of all things seen the most beautiful and of swiftest motion so it is most necessary and beneficial Sir Walter Ralegh It is a great paradox to think light to be a body which yet is maintained by Sir Kenelme Digby in his Treatise of bodies But that light should be a spiritual substance is much more absurd for how then should it be visible Vide Aquin. partem primam Quaest. 66. Art 1 2 3. Consectaries The eye cannot see any thing without a double light Lumine innato an inward light in the Chrystalline humour of the eye 2. Lumine illato an outward light in the aire and on the object Gen. 1. 4 5. The day is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine it is dies à Deo of God as a divine thing The night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in latine nox à nocendo of hurting This incredible swiftnesse gave occasion to Câ—pernicus and others to conceive the globe of the earth did rather move and the Sun stand still See Dr. Hackwels Apologie and Carpenâ—ers Geography Some think there is a greater probability the earth should move round once a day then that the heavens should move with such an incredible swiftnesse scarce compatible to any natural body Others deny it grounding their opinion upon Scripture which affiâ—ms the earth to stand fast so as it cannot be moved and upon sense because we perceive it not to move and lastly upon reasons drawn from things hurled up and let fâ—ll upon the earth Mr. Pemble in his brief Introduction to Geography p. 12. Vide Wiâ—helmi Langi de Annis Christi l. 1. c. 2. The night easeth the burthen of the day and the day driveth away the terrour of the night Consectaries from day and night Night is the time of rest Sleep is the parenthesis of our troubles Psal. 104. 20. 21 22 23. Spiritual blindnesse Sol exprobrat dormientem Erasm. Esay 40. 5. The glory of the Lord that is Christ in the doctrine of the Gospel Shall be revealed that is made publick and openly known And all flesh shall see it that is men generally and universaliy in the far greater number and in a manner all the Nations Together at one and the self same time * Meteora à loco quia in sublimi regione pendent Brierwood There are three sorts of Meteors one of fire and hot the other of aiâ—e or water and cold the other mingled He sendeth snow like wooll Vapor est calidus humidus oriturque ex acre aqua exhalatio calida sicca oriturque ex igne terra Zab. a Like chesnuts or eggs breaking in the fire b Cum exhalatio Calida sicca in nubibus occurrit humidae frigidae illam violenta eruptione perrumpit atque ex hac collisione fragor oritur qui tonitru dicitur atque accenâ—io inflammatio exhalationis quae fulgur nominatur Arist l. 2. Meteor c. 2. 8. Job 37. 4. 1 Sam. 7. 10. 29 Psal. per tot 18. 13. A winters thunder is a summers wonder In Autumn or Spring are oftner meteors seen then in the summer and winter except in such places where the Summer and Winter are of the
his thoughts are there is no God In peccato duo attenduntur sâ—ilicet conversio ad commutabile bonum quae materialiter se habet in peccatâ— aversio à bono incommutabili quae est formalis completiva ratio peccati Aqu. 2. qu. 162. art 6. Two things manifest the enmity of the heart to God 1. A mans averseness from Christ and the way of the Gospel 2. His unwillingnesse to â—ely upon God alone for succour Omne peccatum est deicidium say the Schools It strikes at the very essence or being of God Every sin saith I would have no God Rom. 8. 7. abstractum deâ—â—tat essentiam Rom. 8. 23. There is a double curse come upon the creatures not only a generall curse on them all in the fall but a particular curse the figtree lay under a generall curse and it would have withered with that but because of the particular curse it withered presently Vide Lombard l. 2. Senten dist 25. Aqu. 1 2. qu. 85. art 1. Sins proper end is the dishonour of God and the ruine and abasement of the nature where it is the Law hath put another end on it the manifestation of Gods justice but Christ puts a new end on it the Lord will exalt his grace and mercy in the pardoning of it Sin hath defiled the soul in point of purity and disquieted it in point of serenity The soul of man in its creation exceeded thâ— Sun in glory in its greatest splendour It is called evil â—ine adjecto Rom. 7 13. the holy Ghost could not call it by a worse name then it self But sin that it might appear sin praedicatio identica and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull The damned in hell hate God because they are sealed up in their obstinacy against him Isa. 51. 20. Rev. 16. 9. Aquinas brings that place to prove it Psa. 74. ult Aquin. part 1. qu. 48. art 6. proves that Culpa habet plus de ratione maâ—i quam poena 1 quia ex malo culpâ— sâ—t aliquis malus non ex malo poenae 2 quia Deus est auctor mali poenae non autem mali culpae Gods greatest punishment is to punish sin with sin He that is filthy let him be filthy still the greatest punishment in helâ— is sin as the Saints obedience in heaven is pars praemij so the blasphemy of the wicked in hell is pars poenae say the Schoolmen there is more evil in the cause then the effect See Field on the Church p. 418. Perk. vol. 1. p. 215. B. Bilson dislikes this in his Full redem of mankinde by the death of Christ from p. 14. to 136. B. Bilson p. 135 saith that hell pains were never added to Christs crosse for 1300 years since the Apostles time a The Stoicks thought all sins were of an equall nature because to sin is transilire lineas to passe the bounds but some may shoot wider then others though both miss the mark The Scripture evidently confutes this opinion Ioh. 16. 11. 1 Tim. 5. 8. Ezek. 16. 47. 2 Pet. 2. 26 27. Some sins are compared to Camels others to Gnats some to beams others to motes some to talents others to farthings As there are degrees of graces and vertues so of sins He that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her He that cals his brother Raca is not so great a murtherer as he that takes away his life See Shepheards Sincere Convert c. 3. Peccata spiritualia sunt majoris culpae quam peccata carnalia non quasi quodlibet peccatum spirituale sit majoris culpae quoâ—ibet peccato carnali sed quia considerata hac sola differentia spiritualitatis carnalitatis graviorae sunt quam caetera peccata caeteris paribus Aquinas 1. 2. qu. 73. art 5. v. plura ibid. All evill is worst in the fountain Mat. 21. 31. A Caution Sensuall lusts deprive us of communion with God we can never give them content they are disquieting and debasing lusts Spirituall lusts usually assault the highest persons men of greatest parts Rom. 1. 30 Elymas Achitophel Ieroboam Machiavel and of high condition the very Saints are apt to be proud of spirituall gifts these lusts are more subtle and deceitfull then sensuall lusts they are not easily discerned and have specious pretenceâ— one is not soon convinced of spirituall pride The operation of spirituall lusts is more vehement and impetuous the body moves slowly but the thoughts swifter then the Sun Sensuall lusts make us like a beast spirituall like the devil Iudas is called Satan There is in Christ both active and passive obedience his active answers the precept his passive your transgression of the prohibition Poena damni in hell answers to sins of omission as sensus to those of commission When Satan tempted Eve he first turned the heart from God Malum commissionis omissionis in aliquibus conveniunt in aliquibus differunt conveniunt 1 Qund utrumque contra legem 2 Quod utrumque etiam est privatio rectitudinis debita per legem requisitae Differunt tamen 1 Quia malum omissionis est contra praeceptum affirmativum Commissionis contra praeceptum negativum 2 Differunt ratione fundamenti quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu malum omissionis non sed in ipsa anima nullo actu aut habitu ita medio Barlow exercit 2. A sin of omission is an aversion of the heart from God and duty in some thing commanded as that of commission is a conversion or turning to the creature an something forbidden Iud. 5. 23. Ier. 10. 25. 2 Thes. 1. 7 8. 1 Cor. 9. 16. There is en aversion from God before there is a conversion to the creature Iam. 1. 14. By the greatnesse of the precept we may judge of the greatnesse of the transgression Mat. 22. 38. 1. Fomes seu depravatio inhaerens 2. Suggestiones cogitationum affectuum id est quando depravatio originalis movet se aliqua inclinatione 3. Delectatio 4. Consensus 5. Ipsum opus Chemnit loc Commun Lex Dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo sed ineptè impiè ab adversariis usurpato vocantur Baronius Disput. Theol. de peccato mortali veniali Sectione 1. Vide plura ibid. Sectione 2. 3. a Aquinas 1ª 2ae Quaest. 88. Artiâ— 1 c b Bellarm. de Amiss grat statu peccati l. 1. c. 3 c. See Dr Halls No peace with Rome and Dr Priâ— Serm. 2. on Mat. 5. 25. p. 42. to 47. Mr Pemble of Justification Sect. 3. cap. 4. pag. 144 145 146. and Mr Burgesse of Justification pag. 206 207. and Doctor Featleys Vertumnus Romanus pag. 28 29. Bellarminus distinguit iâ—ter peccata quae sunt contralegem quae sunt praeter legem ut peccata venialia Sed
of judgement and of the everlasting torments of hell and this kept him from sin The third of the vilenesse and loathsomnesse of sin and of the excellency and beauty of grace and this made him abhorre sin The fourth of the everlasting rewards and pleasures providest for those that abstain from sin and this prevailed with him The fifth and last continually meditated of the Lord Jesus Christ and of his love and this made him not to sin against God This last is the greatest motive of all Mr Calamy on Ezek. 36. 32. If I were to preach one Sermon in all my life for the humbling of men for sin I would take a text that might shew the great price that was paid for it and therein open the breach that sin hath made between God and mans soul. Mr. Burroughes on Hos. 10. 12. A Christian woman was possessed at a Theater Satan giving this reason why at that time he entred into her Quia invenerat eam in suo Tertul. lib. de Spectac Vide August Confess l. 6. c. 8. 1 Sam. 22. 24. If the sinfulnesse of it make me forbear it I shall refrain 1. From secret sinnes which men cannot know nor see 2. From sins to my self very pleasing and beloved 3. From sins countenanced and favoured in the world 4. In the daies of prosperity and welfare when the rod is not upon me Unregenerate men may fly from sin for some evil that comes by it Peccare non metuunt sed ardere Aug. Bern. God hates all sin alwaies See Pro. 8. 12. We must hate sin odio aversationis inimicitiae not only with the hatred of flying from it but of enmity pursuing it Not being is the bounds of hatred where there is true grace it will seek the ruine of sin There is no sin simply little the least offence is committed against an infinite God and therefore deserves infinite punishment 2. The least sin cost the shedding of Christs blood 3. There is great disobedience desilement and unthankfulnesse in a little sin 4. The wages of sin as sin is death and therefore of every sin Mr. Calamy on Jer. 18. 7. Psal. 119. Rom. 7. 9. Tripliciter appetitum hominis contingit esse inordinatum Uno modo per hoc quod aliquis appetit testimonium de excellentia quam non habet quod est appetere honorem supra suanâ— proportionem Alio modo per hoc quod honorem sibi cupit non reserendo in Deum Tertiò per hoc quòd appetitus ejus in ipso bonore quiescit non referens honorem ad utilitatem aliorum Ambitio autem importat inordinatum appetitum honoris Aquin. 2 1 2ae Quaest. 131. Artic. 1. a Latini ambitiosum vocant utpote modum non tenentem in ambiendis honoribus Steph. Thes. Graec. b Alexandro in regâ—o Macedoâ—â—ae nato hoc est Graeciae angulo orbis hic non erat satis Illachrymasse dicitur ad mentionem plurium mundorum quum de hoc ipso Philosophi apud eum dispuutâ—rent Lod. Viv. de verit Fiâ— Christ. l. 1. c. 10. There are three qualifications of a holy greatness of minde 1. A holy independency 2. A holy magnanimity 3. A holy self-sufficiency Ille propriè est Apostatâ— qui fidem veram antea professus ab câ— in totum recedit Apostata enim idem sonat quod desertor transfuga Talis fuit Iulianus qui cognomen habuit Apostatae talis sunt qui ex Christianis vel Iudaei vel Mahumetaâ—i sunt Ames de Consc. l. 4. c. 5. The first disturbers of this uniformity in doctrine were Barret and Baro in Cambridge and after them Thompson B. Carleton ch 2. Never was there any among us before Mr. Montague that published this errour of the Apostacy of the Saints in Print but only Thompson a Dutchman Fellow of Clare-Hall in Cambridge a man of an excellent memory and of great learning but of little grace and of a deboist loose and voluptuous life Mr. Prinne of the Perpetuity of a Regenerate mans estate p. 221. Petrus Bertius Cacotheologus Leydensis librum edere haud veritus est titulo certè ipso execrabilem de Apostasia sanctorum homo esse videtur ex Arminii Schola Abboâ—us de Perseverantia Sanctorum See Deodate in loc See Joh. 15. 16 So Barlow in his Discourse of Spiritual stedfastnesse and others 1 Pet. â— 23. 1 Joh. 3. 9. See the Annotat on that place See B. Mount Appeal ch 4. Mr. Gooâ—w Redemption redeemed c. 12. Pestilentes sunt Magistri qui negant id fieri posse quòd Deus fieri posse realiter à sâ— puniri testatur Grotius in v. 24. Tanti hunc locum faciunt Bellarminus Bertius alii ferè omnes qui pro apostasia fidelium pugnant ut in prima acic primoque locum illum semper ostentent Ames Anti-Synod Script de Persev Sanct. c. 2. See M. Burgess of Justificat p. 237 238. Promissionum comminationum eadem non est per omnia ratio Comminationum ratio est in homine ex homine ipso ideo proponitur maxima ex parte ut homo mutetur ab co quod est ratio minitandi ex qua mutatione minitatio illa suum finem habet atque adeo cessat eodem planè modo quo mandatum illud quod tentandi causa proponitur mandati vim amittit post horam tentationis Promissionis alia est ratio alius finis Ames Corâ—â— Artic. 5. de Persâ—v c. 2. Quaestio fuit utrum filii justi luâ—râ—nt paenas peccatorum patrum suorum id est utrum Israelitâ—e qui tunc temporis vivebant morte plâ—ctebantur absque suo merito Deus hoc sensu negat se vâ—lle mortem peccatoris ita scilicâ—t ut velit mortem cuiquam infligere propter alienam culpam Haec est clarâ— certâ— explicatâ—o ex anâ—lysâ— contextus fluens Ames Anti-Synod Script de Persev 2. Professa est Remonstrantium sententia nullam in vâ—tâ—r◠〈…〉 to â—â—aram exstare promissionem vitae aeternae atquâ— adeo nec comminationem mortis aeternae Seâ— norunt remonstrantes sâ—râ—ire â—â—â—nâ—e Id. ibid. Fear is animae praefidium Superbia est haereticorum mater Luther See Doctor Willet on Lev. 24. quaest 11. Ridley of the Civil law p. 59. Foxes 3d vol. p. 222. Dr Gouge of the sin against the holy Ghost See more there and Alsted Theol. Cas. c. 15. c. 5. The Turks abhorre blasphemy not only against God and Mahomet but also against Christ and the Virgin Mary and other Saints and they punish blasphemers of whatsoever Sect. Purchase his Pilgrimage l. 3. c. 10. Secunda secundae quaest 13. Artic. 4. Recepta sapientum opinio est in inferno non peccari quae certissima ratione nititur Etenim disertè Paulus Qui mortuus est à peccato liber est Rom. 6. 7. quod Ambrosius non immeritò ad omnes naturaliter mâ—rtuos extendit Nec bonis voluntas nec malis facultas peccandi
as a duty in assurance as a priviledge Iacob prayed and as a Prince prevailed The Word preached is the most powerful but not the only ordinary means to beget faith as Mr Down proves in a Treatise concerning the force and efficacy of reading The Spirit of God commonly and primarily is conveyed by the Word preached Act. 10. 44. 13. 48. The Manna came with the Dew unbelief came by heaâ—ing God would beat Satan by his own weapon sinne entred by the ear 2. God doth this to humble us that we may not ascribe any thing to our selves we are beholding to others for what we hear Gillesp. Aarons Rod blossoming lib. 3. cap. 14. Christ hath revealed in the Gospel that accepting of him for a Saviour to beleeve in is an acceptable service 2. God rejects all works which are not accompanied with faith Heb. 11. 6. 3. This is the great command in the Gospel this is the will of him that sent me that you beleeve in him 4. The Lord hath made great promises to faith and admired it in the woman of Canaan the Centurion 5. It was Christs great design to work faith John 20. two last verses As this grace honours God most Rom. 4. 20. so God honours it most All actions of all vertues regularly performed slow from faith See Heb. 11. per totum Therefore the Schoolmen say Faith is not onely it self a vertue but matâ—r radix auriga omnium virtutum Vide Ames in Rescript ad Grevinchov cap 10. Arminiani interrogati an credant fidem esse donum Dei rotundo ore pronuntiant plenis buccis intonant se credere Deum dare sidem Sed homines vasri haec verba non accipiunt â—â— sensu quem sonant Nam corum mens est Deum dare omnibus vires credendi si velint per Deum non stare quiâ— credant At censent Deum non dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ipsumque actum credendi ne vis inferatur libero arbitrio Cui impuro dogmati opponimus vorba illa Apostoli Phil. 1. 29. Cap. 2. 13. Quibus verbis ipse actus credendi designatur non vero virâ—s â—redendi Molinaeus contra Amyraldum Per sidem in infantibus intelligimus principium sive semen sidei non habitum sidei aâ—â— actualem sidem quae infantes habere non possunt quit gratia praesupponat naturam in infantibus autem nondum ea naturae est perfectio ut in iis ratio se exerere possit ne lum habitus supernaturalis actusve ex co ortâ—s esse possit Vossius de Sacramentorum vi efficacia De fide habitualtres est manifesta nam infantes in statu integritatis nati fuissent habitibus originalis justitiae ornati ut docent non solum Sententiarii lib. 2. Sent. Dist. 20. Verùm etiam Evangâ—lici â— hcologi cum differunt de primo hominis statu quâ—m integritatis vocant unde patet manifestè habitus sidei spei cheritatis etiam nune t is inesse posse quia quicqâ—id olim possibile suit etiam nunc esse potest modò respiciamus potentiam Dei absolutam Fidem etiam actualem seu actum credendi â—is posse inesse facilè probatur exemplo Joannis Baptistae qui Lâ—cae 1. 24. dicitur exultasse in utero matris in gaudio Ergo cognovit Domini sui praesentiam proinde infans potest intelligere per consequens actu credere Baron Philos. Theol. Ancil Exercit. 3. Art 10. Vide plura ibid. Vide Baron Philos Theol. ancil Exercit. 3. Art 13. See M. Pemb. Vindis grat p. 110 111 245 246. and of Justificat p. 38 c. 2. Sect. 2. L'homme n'est point obligè à croire en Iesus Christ que quand il luy est annoncé Adam n'y estoit pas obligé avant qu'il pechast â—l a commence à y estre oblige luy a promis la semence qui briseroit la teste du Scrpent Esclaircissement Des controverses Salmuriennes par Pierre du Mâ—ulin See M. Pemb. Vindic. grat p. 100 101. Vide Bellarm. de gratia lib. arbit l. 6. c. 1 2 3. The general means are the word prayer we must ask for it in prayer and wait for it in the answer of the Word I will come to you and manifest my self to you Christ imparts his graces and communicates his counsels to them Unregenerate men have many communications from Christ no communion that is founded in union See M â— Hâ—rris of the Beatitudes p. â—5 and Paâ— on Rom. 8. p. 33. The Civilians thus define it Est gratuita assumptio personae non habentio jus in haereditate ad participationem haereditatis Adoptio imitatur naturam Adoptio nuptiarum subsidium fortunae remedium supplet sterilitati vel orbitati Jurisâ— Profectò haec est indulgentia non indigentia Ber. Ephes. 2. 18. There are three great fruits of our Adoption 1. Dignity 1 Joh. 1 2. 2. Liberty Rom. 8. 21. 3. Inheritance If sons then heirs Certum est tam in Veteri quam in Novo Testamento verbum justificandi nomen justificationis intelligo autem aequivalentia in linguis originalibus Hebraicum Histâ—ik Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum nominibus derivatis communiter accipi significatione forensi pro justum habere censere pronunciare maximè ubi agitur de eo qui accusatur tanquam injustus Prov. 17. 15. Ubi evidens est verbum justificandi per oppositum verbum intelligi debere quod cum non possit de reali infusione iniquitatis injustitiae intelligi quasi ejus aliquis habitus in corde justi generaretur à judice iniquo sic neque intelligi potest ab codem aliter justificari impium quà m justum pronunciando non efficiendo Non potest aliter hoc verbum intelligi quam per justum agnoscere aut declarare Matth. 1â— 19. Luc. 7. 35. 39. v. Communiter haec vox opponitur accusationi condemnationi Isa 50. 8. Rom. 8. 33 34. Rivet Cathol orthodox Tract 41. Qu. 1. Vide Pemb. de Iustificat lib. 1. Sect. 4 5 7 8 9. Est vocabulum sorense à foro soliad forum poli sive à judiciis humanis ad judicium Deitranslatum qui non imputans peccata sed peccatorem à reâ—tu exgratia absolvens cum justificare dicitur Rom. 3. 4 5. Capp Alting Exeg Aug. Confess Art 4. Camer collat cum Tilen The Papists confound Justification and Sanctification they say to justifie signifies to make righteous by inâ—usion of grace Remission of sins saith Bellarmine is extinctio peccati in subjecto The extinguishing of sinne in the subject Iustificatio Sanctificatio peccatoris sunt duo beneficia à se invicem valde diversa distincta sed minimè separata In Papatu non distinguuntur à multis Protestantibus separantur Nos non quaerimus Iustificationem in Sanctificatione nostra nec quaerimus Iustificationem nostram sine Sanctificatione 1 Joh. 5. 6. Streso in
to God 1. The remainders of sin 2. The defect of graces 3. The Devils temptations 4. Outward affliction Matth. 14. To be weary of praier is to sin contra medicinam unicaÌ„ contra misericordiam maximam Mr Hildersam on Psal. 51. 5. Dr Gouges Whole Armour Treat 3 Part. 2. Petitio duplex est secundum rationem objecti vel rei quae petitur est enim vel apprecatio vel deprecatio Apprecatio est Petitio de rebus bonis communicandis Deprecatio est Petitio de rebus malis amovendis Ames Medul Th. lib. 2. c. 9. Temporalia licet desiderare non quidem principaliter ut in eis sinem constituamus sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem in quantum scilicet per ea vita corporalis sustentatur in quantum nobis organicè deserviunt ad actus virtutum Aquin. 2a 2ae q. 83. Art 6. See 1 King 8. 33. and so in other verses there of Saâ—â—mons prayer 2 Chron. 7. 1â— Gen. 2. 17. Domine hiâ— urc hic sâ—ca â—â— aeâ—ernum parce Aug. 〈…〉 2 Thess. 2. 3. Rom. 12. 14. Vide Rainold de lib. Apoc. Praelect 163. Orate pro anima D. Tayl. Epist. Dedicat. to the Rule and exercises of holy dying The faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions as Moses Exod. 5. 22. Josh. 7. 6 7 8 9. the Church afflicted Lam. 5. 20. and our Saviour Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith least it proceed from want of patience and degenerate to murmuring against God B. Down Christian exercise of Fasting See Psal. 132. 2 3 4. Mat. 5. 44. It was not so much votum as vaticinium D. Hackwell on Judg. 5. 31. See D. Gouges Whole Armour part 2. p. 192 193. Vide Balduinum de cas â—nsc lib. 2. cap. 7. 8. We may wish them temporal evil that so they may be converted Fill them with shame put them in fear Psal. 59. 11 12. As in confessing of sin we should chiefly â—eep over the Attribute which in committing sin we have chiefly wronged So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured See D. Gouges Whole Armour part 2. Treat 3. God is to be praised Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises Thou that inheritest the praises of Israel Psal. 22. 3. in another Psalme Praise waiteth for thee and in another He is greatly to be praised above all gods See Psal. 33. 11. 10. 7 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God in Psal. 148. Heavens Earth Sea Angels Men Beasts Birds Fishes Trees all things because in and from all we are to fetch matter of praising him It is the constant exercise of the blessed Saints and Angels in heaven Love is the grace of heaven and praise the duty of heaven * Thanksgiving doth continue increase and sweeten and sanctifie benefits As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest so the Lord will continue to bestow blessings on them that are thankful to him for them yea he will addâ— new mercies to the old and give more and more greater and greater still increasing his bounty as they increase their thanksgiving for what they have received It sweetens the mercies causeth them to be more delightful and comfortable in that it causeth the sâ—ul to taste Gods goodnesse in them by which a man receives more comfort from these terrene things then a beast Lastly these benefits are sanctified to us thereby made holy in the use so that we have Gods allowance to use them and shall be bettered by them It is a comfortable and pleasant duty we again enjoy the sweetnesse of those benefits which we give thanks for to be telling and thinking of the good I have received and of the excellencies of him from whom I have received it and most needful because it is so often earnestly required and in regard of the great danger which follows if we do it not * The Papists joyn God and the Saints together they say Praise to God and the Virgin Mary Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula quasi succentivum carmen Laus Deo beatissimae Virgini Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium censent enim Matrem Filio debere praeponi An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum quod tanta devotione frequentetur quam Templum Mariâ— Lauretanae Nec puduit Baronium sic claudere secundum volumen Annalium ut Mariae solius intercessioni acceptum referat successum laboris sui omnia bona quae à Deo accepit nulla facta Christi mentione Molinaei Hyperaspistes l 1. c. 5. 1 Sam. 1. 13. Vide Aquin. 2a 2ae q. 83. art 1â— Vide Robins Apol. Brownist cap. 3. Et Ames de consc l. 4. c. 17. Quaest. 5. Perkin sum lib. 2. de cas consc c. 7. q. 3. There were set forms of confession of prayer and praising God See 92. 102. 136. Psalms 2 Chron. 20. 21. 29. 30. Constantine the great prescribed a set form of prayer to his souldiers which is set down in Eusebius his fourth book In Origens time there were set forms of prayer used in the Church D. Preston The Book of Psalms was the Jewish Liturgy or the chief part of their vocal service wherewith they worshipped God in the Temple 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Reformatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias confessiones quo suam in Fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cultu communionem ac unitatem publice contestantur Mares Quaest. Theol. Quaest. 11. Fuisse Liturgias formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum colligi potest ex Iustino Martyre Tertulliano V. S. Id. ibid. Vide Balduinum de cas consc l. 2. c. 7. cas 13. Vides Ecclesiam incoepisse statim ab orbe condito semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt contemnunt non erunt participes promissionum Dei quae tantum in Ecclesia valent efficaces ' sunt non extra Ecclesiam Quod certè veteres Hebraeorum tenuerunt hinc dixerunt qui contemnit solennes Ecclesiae coetus non habebit partem futuri seculi haec notent sectarii Paul Fag in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas non ob locum sed ob considerationem multitudinis
duo requiruntur Primò quidem quod aliquis non leviter sed ex necessaria causa discretè juret Et quantum ad hoc requiritur judicium scilicet discretionis ex parte jurantis Secundò quantum ad id quod per juramentum confirmatur ut scilicet neque sit falsum neque sit aliquid illicitum quantum ad hoc requiritur veritas per quam aliquis juramento confirmatquod verum est justitia per quam confirmat quod licitum est Aquinas secunda secundae Qu. 89. Art 3. Sors est petitio divini testimonii per determinationem eventus in mera contingentia manifestandi ad controversiam aliquam dirimendam Ames Medul Theol. l. 2. c. 11. Sors est actio humana in hunc finem instituta ut ex ejus eventu rem nobis incognitam divinitus agnoscere possimus Zanchius in Miscell Sors est res in dubitatione humana divinam judicans voluntatem Aug. in Psal. 30. A Lot is nothing else but a casualty or casual event purposely applied to the determination of some doubtful thing Of Lots some are meer some mixt Meer Lots are those wherein there is nothing else but a Lot or wherein there is nothing applied to determine the doubt but onely meer casualty Mixt Lots are those wherein something else besides casualty is applied to determine the doubt as namely wit skill industry and the like Lots are 1. Extraordinary those wherein God and his immediate and special Providence inevitably conducteth the Lot to that end whereunto it was intended 2. Ordinary those wherein God by his general Providence supporting the natural abilities of the Creatures suffereth it to work according to that power wherewith it is enabled Mr. Downe in his defence of the lawfulness of Lots in gaming Quod Latini sortem id Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Neque magâ—i faciâ— quod ad meum institutum quae alij de originatione utriusque asserunt esse nempe fortem à serie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam quod minime seriem id est ordinem servet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum quod frangit hoc est dirimit lites controversias Medi problema An alea sit sâ—rtitio Sortes Deus regit speciali manu virtute extraordinaria alioquin quid novi aut proprij dixerat Salomon Prov. 16. ult cum nihil in toto mundâ—â—it quod non â— Dei providentia gubernetur sed communi ordinaria non verò speciali ista Idem ibid There is a great controversie between Gataker Dr. Ames and Voetius about this point This is a special Ordinance of God to decide a controversie from Heaven by God himself when all means on earth fail therefore Lots must not be used without great reverence and prayer because the disposition of them comes immediately from the Lord Prov. 16. 33. and not but in great matters not for recreation for it is said to cause contentions to cease among the mighty Prov. 18. 18. Neither do we reade it was ever used but in very great things as the dividing of the Land of Canaan the election of high Priests and Kings and the surrogation of Matthias into the place of Iudas Dr. Taylor on Christs Temptation The gain that comes that way is worse then usury yea it is flat theft for by the law we may recover things stoln but there is no law to recover things woâ—ne And yet if play be but for a small matter the loss whereof is no hurt to him that loseth it and it be applied to a common good it is lawful otherwise not Mr. Perk. case of consc 390. Things sanctified to some especial and holy use must not be made a recreation therefore I think with divers godly and learned men that the use of a Lot for recreation is unlawful because a Lot is an especial means whereby God hath ordained by himself from Heaven to end such controversies as otherwise cannot conveniently be ended 2. The Scripture maketh a Lot so the sentence of God as in the most weighty matters of God and man of life and death it is the very Oracle and Declaration of God his will wherein man must rest without any contradiction or motion to the contrary So Act. 1. 24 26. Numb 26. 55. Levit. 16. 8. for matters of God and Josh. 14. for matters of life yea the Gentiles themselves knew it to be the very Oracle of God Jon. 1. 7. Such Oracles of God must not be used for recreation seeing they are his Name and must not be vainly used Therefore Dice dealing of Cards where the matter is laid on hazard as they call it or rather Gods providence without using any cunning of ours to dispose it is upon the same reason of a Lot unlawful A Lot is abused in those games of Dice and Cards c. which wholly consist in chance for in toys and sports we are not to appeal to the immediate judgement of God Prov. 6. 33. B. Down Abstract on the third Precept To make a gain of play is a theft and against the eighth Commandment and Precept of the Law Ephes. 4. 28. Their course is an unjust taking into their possession that which no law of Christ or man doth warrant them by any manner of lawful contract the Civil Law and Augustine condemn that gain which is gotten by play Dr. Taylor Prov. â—6 3. 18. 18. Vide Fabritium in octavum praeceptum Decalogi p. 450 451. Dudley Fenners Treatise of recreat see more there See Rivetus Mr. Dod on the eighth Commandment p. 275 276. and Mr. Elton on the eighth Commandment p. 311. the Theatre of Gods Judgem part 1. c. 43. A Lot must be in weighty matters if in vain things it is a breach of this Commandment therefore Dice Cards and Tables are unlawful for we may not use a Lot in so light a matter as we may not swear lightly these things must not be used at our pleasure Mr. Richardson in his Manuscript See Mr. Clarks second part of the life of Iohn Bruen l. 18. c. 3. A gracious heart sees God in every thing God would have his people finde all in him Gen. 15. 1. Zach. 2. 5. and the Saints have alwaies resolved all into God Psal. 18. 1. 27. 1. 84. 11. 90. 1. 16. 5. 43. 11. See 1 John 4. 16. He that expects not all from God as the chiefest good and resolves not all into him as the utmost end is an Atheist Ephes. 2. 12. To see God in every thing is 1. Continually to see all good things to be eminently in God Rev. 21. 7. Psal. 73. 25. 2. To see all things come from God causativè or permissivè as the efficient cause if good as the permitting cause if evil 3. To observe in all things what of God is to be seen 1 Pet. 1. 12. 4. To hope onely in him and to fear none but him He is called the fear
far forth as children transgresse not any of Gods commandments in obeying their parents they ought to obey Rom. 1. 30. 2 Tim. 3. 2. Titus 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13. 13. Ever the blessing or curse of the parents hath a prophetique power joyned with it Flores Regij by King Iames Deut. 27. 16. The punishment which by the Law was appointed to disobedient and rebellious children was a publick shameful death Deut. 21. 18. to 22. Parentis effigiem filo corporis exprimere hoc omnibus cum aliis commune est virtutes patrum tam rarum natis est exprimere quam patribus virtutum suarum ac morum exempla suis relinquere posse Jos. Scalig. Epist. Christoph. Augustino Puteanis Postquam ex parentum consensu vel expresso vel tacito in sua potestate sunt constituti tum patria potestas propriè sic dicta cessat quamvis nunquam cessare possit debitum gratitudinis observantiae pietatis filialis Ames de consc lib. 5. c. 22. The four Cardinal duties of a parent are prayer admonition example correction a Gen. 22. 2. b Gen. 25. 28. Ibid. The childe set at liberty makes the mother ashamed Prov. 29. 15. See Dr. Gouges Domest duties on Ephes. 6. 4. Deut. 6. 7. See 2 Tim. 3. 15. and Master Baxters Saints Rest. part 3. See Dr. Gouge ibid. sect 46 47. Discant hic matres se debere per se suas proles nutrire lactare natura enim hoc illis onus imposuit Hinc Mammillas ubera veluti lagâ—nulas quasdam ad proles nutriendas aptas illis largita est Plin. l. 28. c. 9. scribit lac Maternum esse utilissimum naturae prolis convenientissimum Vide Aul. Gell. l. 12. noct Attic. c. 1. Scribit Lampridius Titum filium Vespasiani Imperatoris toto vitae tempore adversa valetudine laborasse eò quòd à nutrice infirma lactatus esset de Tiberio quoque Caesare fertur quòd fuerit magnus potator quia nutrix ipsius talis erat secundò ex eo quòd filius non lactetur à propria matre sit ut mater filium filius matrem minus amet Vnde naturalem parentum ac filiorum amorem majorem videmus in communi plebe quam in familiis nobilium quoniam ferè nobiles foeminae infantes suos per nutrices lactari curant à Lapide in Gen. 21. 7. Origo vocabuli servorum in Latina lingua inde creditur ducta quod hi qui jure belli possent occidi à victoribus cum servabantur servi fiebant à servando appellati quod etiam ipsum sine peccati merito non est Aug. de civit Dei l. 19. c. 15. Servitus conditionalis usualis See Ephes. 6. 5. Coloss. 4. 22. 1 Tim. 6. 2. Tit. 2. 15. Prov. 10. 26. See Dr. Willet on Exod. 21. Quest. 8. 9. Dr. Gouges Domestical duties on Ephes. 6. 5 6 7 8. Servants must obey their Masters but in the Lord and therefore the Apostle ever joyneth some clause of restraint Col. 3. 22. Ephes. 6. 6. 1 Cor. 7. 15. A servant is not sui juris must do his Masters work is a living instrument in the hand of another 1 Pet. 2. 18. Servus non est persona sed res saith the Civil Law one describes him thus A servant is a person that yeelds himself to the command of a master and submits to his authority to do his will Rom. 6. 16. So the Centurion describes a servant Matth. 8. 9. Psal. 101. 6 7. 1 Tim. 3 4. See Dr. Gouges Domest duties on Ephes. 6. 9. Naamans servants called him Father Deut. 15. 13 14. See Dr. Gouges Domest duties part 2. Without their union of hearts their uniting of bodies and states will be a death Ephes. 5. 25. Love is such a natural property of that relation that God to shew his affections to his Church when he would comfort her saith that he is her husband See a rare example of wively affection Speed in Edw. the first p. 542. 1 Cor. 7. Not beauty wit wealth kindnesse received these things may alter Matrimonial love that is such as beseemeth that neer knot and conjunction Where the bond is closest the love must be strongest His soul must rest it self in her as the onely woman under Heaven for him and hers upon him as the onely man under Heaven for her Prov. 5. 19 20. As if he had said If thou do not love thy wife thou wilt look after Harlots or at least art in danger so to do * Religio à religando Gen. 2. 18. It is not said a help onely for so are the living creatures and therefore called jumenta à juvando but a fit or meet help In the Original it is before him and with a note of similitude as before him that is answering to him Prov. 31. 1. The wives relation-grace is subjection in the Lord the Apostle twice or thrice cals for this subjection and obedience 1 Pet. 3. 5 6. 1. This is there made the great ornament 2. The Apostle shews there the benefit of this subjection The titles and names whereby an husband is set forth do imply a superiority and authority in him as Lord 1 Pet. 3. 6. Master Esth. 1. 17. Guide Prov. 2. 15. Head 1 Cor. 11. 3. 1 Pet. 3. 2. Sarah called Abraham Lord. Ephes. 5. 24. 1 Cor. 11. 7. 1 Cor. 14. 25. Men are commanded to receive them in the Lord to hold them in reputation to know them as over them in the Lord to esteem them very highly in love for their works sake to hold them worthy double honour and to obey them Phil. 2. 29. Ministers must be faithful in their Calling Faithfulnesse is a constant and diligent performing of all the parts of the duty of a Minister from the right grounds and for the right ends sincerely because God requireth and for his glory and the salvation of the people It was a wonderful thing in Paul 1 Cor. 4. 4. that he knew nothing by himself that is no notorious defect in regard of his Ministry He should have Thummim integrity of life as well as Urim light of learning It was said heretofore Stupor mundi Clerus Britannicus The wonder of the world is the Clergie of Britain 1 Tim. 4. 13. Ieroboam made the basest of the people to be Priests 1 Kin. 12. 31. 13. 33. and some would make the Priests to be the basest of the people Prov. 24. 2â— 1 Pet. 2. 17. See Tit. 3. 1. Rom. 13. 5. What one doth for conscience sake he should do willingly A great burden lies on the Magistrate Unicus tantum est subjectus in civitate Magistratus Luth. Psal. 82. 5 10. Zach. 7. 4. Acts 4. 19 20. Iulianus Imperator quamvis esset apostata habuit tamen sub se Christianos milites quibus cum dicebat Producite aciem pro defensione Ecclesiae obediebant ei cum autem diceret eis Producite arma in Christianos tunc