Testimony of the Church First § 11 Concerning the thing testified 1. Every Christian born and continuing in the Church by his Birth Baptism Education in the Church is bound to believe that the Doctrine of the Scriptures concerning Faith in God the Father Son and Holy Ghost and Obedience is Divine and from God 2. That none such having the use of Reason ought to rest upon mere tradition but ought to seek a better and higher Reason 3. None is bound to believe by a divine and infallible Faith necessary to Salvation that all and every Book and part of the Scripture is immediatly and infallibly divine further then he hath some certain reason so to do 4. That the Original Transcripts and Translations of the Scriptures agree in the principal Doctrine necessary to Salvation though in other respects they may differ For the most wise and merciful Providence hath so ordered it that there is found no Transcript or Translation wherein there is not so much as would direct a man unto Salvation though there be many mistakes and errours in them 5. That many have been converted by the bare instruction of one single Teacher without the Scriptures Yet the matter of that instruction was in the Scriptures No man can believe without the Word of God taught yet many may believe without the Word of God written 6. That the Doctrine of the Old Testament was sufficient to save such as lived before the Incarnation but not after the Revelation and Preaching of the Gospel Secondly § 12 Concerning Tradition and the testimony of the Church 1. That the testimony of the Church as a Testimony can satisfie no man If the Church indeed were infallible and I knew it to be so then I were bound to believe it 2. The testimony of the Church Universal since the Apostles times is but humane and fallible and inferiour to the testimony of any one man immediatly inspired 3. No man living since the Gospel was preached to all Nations and the Church extended to the ends of the Earth can resolve his Faith into the testimony of the Universal Church The reason is because the Church as universal never gave nor he immediatly receive any such testimony Much less is it possible in these present times for any one man or particular Church to have any distinct knowledge of any unanimous testimony of the Universal Church continued up to the Apostles times For if there were any such testimony it must be known either by Histories of Credit decrees of Councels Writings of particular men or Bibles translated into the Languages of those Nations where the Gospel hath been preached and Churches planted Yet all the Histories Canons Writings of Christians except very few now extant have no Authors but such as lived within the bounds of the Roman Empire Though we must confess that within those Bounds the Redeemer and Canonical Writers were born the work of Redemption accomplished the Gospel revealed and the Canon of the New Testament finished 4. It being granted that the Scriptures of the Old and New Testament are the Word of God and of Divine Authority it follows that the Testimony of the New Testament confirming the Old and the predictions of the Old Testament related in the New to be exactly fulfilled are of greater Authority and Credit then the Testimony of the Universall Church 5. The Testimony of the Universall Church including Christ and his Apostles with the Prophets is infallible but not as the Testimony of the Church distinct from Christ and his Apostles 6. The Testimony of the Universall Church if we knew it could not be a sufficient ground of a Divine but onely an human morall fallible faith which Devils and wicked men may have and that by nature without Supernaturall grace 7. The Testimony of the Church so far as it may be had is a good introduction and also a rational motive to receive the Scriptures as the Word of God Yet this is not as a Testimony nor merely as Universall in some respect nor as ancient and consisting with it self for Antiquity Universality and Consent may agree to a false tradition of Idolatry yet it 's more worthy of credit then other Testimonies First In respect of the Persons testifying The best qualified men in the World and such as did manifest by their profession Practice Sufferings that they had much of God in them Secondly and principally in respect of the matter of the Scriptures testified to be Divine For 1. It 's excellent and such as cannot be found in any other Writings in the World There is nothing rational or good which tends to make a man better or more happy to be found in any Heathen or Mahumetan Books which is not found in It and far more excellent then can be read in theirs and the same pure without mixture of any such Errours Absurdities Abominations as their writings are polluted with 2. The eternall rules of Wisdom and Justice according to which the World is and ever hath bin governed by a Supreme Providence are recorded in these Volums 3. In this book we read more Truths and the same more clear concerning the Eternall Deity the nature and imployment of Angels the nature operations and qualities of the immortall Soul than in any book in the World 4. The Doctrine therein contained hath had and still hath such excellent effects upon the souls of men both to convert and comfort them as never any other had And this is the more wonderfull if we consider the Successe of the Gospel For the Doctine thereof though contrary to flesh and blood to the errours of the Jews the Religion of all Nations yet was diffused and that by a few mean and contemptible men in the eye of the World into all Nations and this in the midst of cruel and bloody persecutions against all the opposition which the Devils of Hell the greatest Schollers the profoundest States-Men the most Cunning Priests the greatest and most Powerfull Rulers both of Jewes and Gentiles could make 5. The most certain clear particular praedictions of future Contingents fulfilled so exactly many years after they were publiquely declared by word and writing do much and very much argue these Divine Writings to be from Heaven 6. There is an admirable Harmony and Consent of all parts though the Authors thereof lived in several times and at so great a distance that there passed near 2000 years between Moses and John the Divine and Evangelist and near 1500 between Moses and Malachy They all agree in the Principall Subject the Principal Scope and the meanes conducing thereunto 7. I never did Seriously meditate upon and digest any part of it so as to understand the Scope and Method but I did admire the excellency of it and the more I understood it the more I admired it And I am perswaded that if we clearly understood the parts thereof we might easiâ—y discoâ—er the Divine Characters and plainly distinguish them from all other writings Yet none
Haughton octavo Orders of Chancery octavo Illustrious Bashaw in folio The Bloody Inquisition of Spain Twelves Hughs Abridgment of the Common Law Large quarto â—is Abridgment of all the Acts and Ordâ—nances quarto Several Works of Mr. Murret Minister at Dublin in Ireland with his Life quarto A Catalogue of the Chancellours of England quarto A Scripture Chronology By Mr. Al lâ—n Minister in quarto A Catalogue of most Books vendible in England of Divinity History Law c. quarto Annotations upon Job Psalms Proverbs Ecclesiastes Song of Solomon By Arthur Jackson Preacher of God's Word at Faiths under Pauls quarto ERRATA PAg. 6. l. 36. artificiale read inartificiale p. 9. l. 30. yet men r. yet if men p. 17. l. 35. unbelief r. belief p. 17. l. 47. which r. what for it r. is in the Margent by is omitted p. 18. l. 18. Legal r. Regal p 32. l. 36. wrap r. rap p. 23. l. 43. delâ— not p. 36. pro. 34. l. 32. knew r know p. 35. l. 31. if r of p. 39. l. 47. in it is written r it is written p. 40. l. 38. elements r element p. 48. l. 17. they have r God hath l. 35. propriety r variety p. 50. l. 17. resign r reign p. 54. l. 15. r. and attain p. 66. l. 19. convinced r charged p. 70. l. 30. wherein passed r wherein God passed p. 70. l. 21. heart r heel p. 91. l. 26 case r cause p. 94. l. 18. r with godly sorrow l. 40. resently r presently p. 96. l. 8. he r God l. 21. in r to p. 103. l. 50. pardoned r pardonable p. 107. l. 10. charge r care p. 106. l. 7. it is omitted p. 111. l. 16. sure r since p. 147. l. 12. twofoldness r twofold use p. 153. l. 3. ought r would accused r accursed p. 156. l. 39. as he omit as p. 160. l. 47. meer r meerly p. 172. l. 36. because he r man may p. 176. l. 32. to r they who p. 177. l. 35. it is omitted l. 37. omit the word not p. 183. l. 43. rise r risen p. 184. l. 32. the word King is omitted p. 189. l. 27. r in some p. 200. l. 9. is the r its the. l. 16. omit they p. 208. l. 40. all r also p. 233. l. 38. new r mens l. 40. r arbitrary power p. 227. l. 3. unprofitable r profitable p. 242. l. 26. Grenaeus r Iraeneus p. 246. l. 30. Cross r Mass. l. 38. r Heb. 9. 26. p. 264. l. 36. if r that p. 276. l. 49. for nothing r something p. 278. l. 45. but r by p. 285. l. 46. conform r confirm p. 297. Pro. 327. l. 38. was made r was not made p. 328. l. 15. omit the word to p. 330. l. ult r c. p. 394. l. 6. external r eternal The First Scheme Howâ—â—â— the 〈◊〉 the Holy Sâ—riptuâ—â— which being the Word of God written signifie the Mind of God concerning His special Government first known unto Himself alone as contrived by His Wisdom decreed by His Will afterwards revealed from God to Man immediately by inspiration mediately by Man infallibly directed in Words Writings of the Old instrument begun by the Prophets finished by the Apostles New instrument begun by the Prophets finished by the Apostles which are of Divine Authority primarily in the first Origina Languages Copies secondarily in the Transcripts Translations as they agree with the Originals no further fallibly in their Words Writings yet infallibly so far as they follow the infallible Scriptures and attain the knowledg thereof by certain ordinary means appointed by 〈◊〉 communicate the knowledge several ways to others whâ— by Reading Hearing Meditation Prayer Power of the Spiâ—â—â— attain a Divine Faith more Largely in the whole Body of the Canon which upon the Testimony of the Church Reasons added is believed to be Divine Briefly as being contracted in many places of the Holy Scriptures particularly in the words of our Saviours doctrine concerning the Father Son Holy Ghost Math. 28. 19. which is the ground for Matter Method of all Orthodox Creeds Confessions Catechisms Theological Systems declareth the Government of God considered in Himself as onely fit to be the Universal Soveraign Absolutely a most perfect Being great one and onely one alone infinite immense incomprehensible omnipresent eternal existing alwayes necessarily the same in his most eminent Acts perfection of acting by His Understanding knowing himself all things at once fully clearly Will willing indeclinably that which is just readily that which is good Power doing all things exactly according to His Understanding Will. Relatively Father Son Holy Ghost Regal Capacity according to an Actual Power being acquired by Creation continued by Preservation of all things was exercised in the ordering of all things for their ends special Government of Angels who 1. Being created holy became subjects of this Kingdom by their dependence upon God voluntary submission 2. Received Laws Were judged and some of them according to their Disobedience and Apostasie condemned to Eternal Death Loyalty and Obedience justified confirmed rewarded Men according to the Order of Creation in the Constitution of God's Soveraignty Mans Subjection Natural from Creation Moral God's Will Man's voluntary Submission Administration giving Laws Moral Positive concerning the Tree of Life Knowledge of Good Evil. judging Adam and in him all his Posterity according to His Obedience whilest he continued innocent and righteous rewarding him with present comfort hope of future glory Sin which was considered In general as disobedience to the Law of God hath many evil consequents In particular a breach of a positive Law and Committed upon a temptation made yieldedâ— Sentenced to a punishment to be inflicted upon the Tempter 〈◊〉 movable Persons 〈◊〉 as 〈◊〉 by Chrâ—â—â— Transmitted to Posterity by Propâ—â— just 〈◊〉 Redemption and Free-Grace THE DOCTRINE OF The Kingdome of God The First BOOK Chap. I. Shewing the Subject Matter and Method of the ensuing Discourse THE Divine Politicks inform us of the Kingdom of God and of His Power and how it is acquired how exercised both in the Constitution and the Administration of his Government by Laws and Judgments determining both the Temporal and Eternal Rewards and Punishments of Angels and Men according to their Obedience or Disobedience They say little of Angels but much of Men who were first under the Government of Justice and after of Mercy For when Man transgressed the Law given in Creation and made himself liable to the Eternal Displeasure of his Lord and Sovereign the first Government was alter'd and modeâ— anew And thereupon the Laws the Judgments the manner of administration were new and different from the former God acquires a new Power requires a new Obedience and orders Man to Eternal Rewards another way And because these are high Matters great Mysteries glorious Designs and many of them far above the reach of Mans Reason therefore it 's necessary that we have some certain Rules to direct us yet no Direction except from
And whilest they are in force they bind us to observance because instituted and commanded by God with a Promise of acceptance and a Blessing iâ— performed aright To these must be added the Offerings of Cain and Abel and all the Patriarchs As also the Jewish Tabernacle and Temple Alâ—ars Levitical Priesthood Vestments Sacrifices Oblations Purifications and Religions Ceremonies and Services instituted by God are reducible to this Head And Word and Prayer were of perpetual continuance in all times and places Yet many of those Ceremonious Institutions were not for many of them did bind so as they were limited to certain times and places and upon the coming of Christ did either expire or were abrogated Such as did typifie Christ His Office His Sacrifice His Service and such things as were fulfilled upon His Exhibition and 〈…〉 did expire The Reasons why God did institute these outward â—â—â—rnal Ceremonies and such a multitude of them and annexed them to the Promise you have formerly heard And all these in their time were of Divine â—uthority and Obligation and could not be neglected and contemned except upon Divine Dispensation and in the case of Necessity without great offence Neither did God ever by the Prophets reprove the Jews for the observation of theâ—e Ceremonies He commanded For that could be no disobedience but obedience But when they either neglected these or added something of their own heads or the Ceremonies of the Heathens and were careless of the performance of the Moral and more weighty Duties then he was offended And he signified plainly that He would have mercy and not Sacrifice the Knowledge of God and not whole Burnt-offerings Hos. 6. 6. And as our Saviour said to the Pharisees Scribes and Jews of His time who were zealous and strict in paying of Tith of Mint Cummin and Annyseed and neglected the principal and weighty Duties of the Law as Judgment Mercy and Faithfulness These that is the greater they ought to have done and not have left the less and petty duties undone Math. 23. 23. As § XVI to that Institution of Prayer may be referred Doxologies and Benedictions So to that of the Word and Sacraments that of Church Discipline especially in the Acts of solemn Admonition Suspension Excommunication Absolution Penance and the Execution of botâ— And here it is observable that the Christian-Worship under the Gospel instituted by Christ and His Apostles is more Spiritual plain easie and more immediately conducing to Piety and performance of pure Moral-Duties than the Worship of former times was And though the Temple-Service and Worship was abolished yet the Synagogue-Service for the greatest part was retained and by Divine Institution continued in the Christian Church Such were reading of the Scriptures Expositions Exhortations which were Sermons Prayer Discipline Yet this is not so to be understood as though all these might not be used in the Temple which was called An House of Prayer for they might But they were not proper to the Temple and onely to be performed there as Sacrifices and other Services of the Priests were Though Christ and His Apostles § XVII by Warrant and Commission gave the Church liberty and freed it from the old Beggarly Rudiments and Ceremonies of the Law abolished the Temple-Service took away the Partition-Wall and thought it not fit to charge the Gentiles turned Christians with that Burden which their Fathers could not bear and God hath destroyeâ— that City and Temple where once he put his name and commanded these Ceremonies to be used yet we find Christian Churches turned into Temples their Tables into Altars and not onely many of the Levitical but the Heathenish Rites observed in them to the great offence of Jews and Pagans and also a Sanctifying Power and Holiness ascribed unto them with a Belief of their excellency and a confidence in their Divine Vertue And the Reformed Christians which have laid these aside and reduced their Worship to the Primitive Simplicity and conformed it to the Rule of the Gospel are accounted Schismaticks and Hereticks Yet we know for certain that many of the Ceremonies and Rites of Rome were never instituted by Christ and the Apostles are needless unprofitable and at least an occasion of Idolatry and certainly Superstitious And there can be no doubt that Prayer directed to God alone by the mediation of Jesus Christ without the Worship or Invocation of Saints and Angels are effectual and commanded by God and Worship without any Images is safe and acceptable to our God For that Worship onely is agreeable to this Commandement which is 1. Instituted of God 2. In force under the Gospel 3. Hath a Promise of a Blessing upon the right performance of it And that which is not instituted by God nor in force under the Gospel and hath not a Promise of a Blessing is needless unprofitable superstitious dangerous unlawful and contrary unto this Commandement CHAP. IX The Third Commandement THis Commandement is Negative § I and prohibits a grievous sin and by conseqâ—ence includes a Duty tending to the honour of this great King who ougâ—â— to be worshipped in such a manner as shall be suitable to his Excellent Majesty The first Commandementâ—orbids â—orbids the Worship of strange Gods who are no Gods The second the Worship of Images or by Images The third the taking of His Name in vain or false-swearing For 1. He is to be acknowledged as God 2. Worshipped according to His own Institution 3. This Worship is to be performed in a due manner In the words themselves we have 1. A Sin forbidden 2. A Penalty threatned and to be suffered by him that shall be guilty of that Sin The Sin is to take God's Name in vain And least any one should presume Every one must know That the Lord will not hold him guiltless that taketh his Name in vain This is the substance of this Law To take God's Name in vain § II if we consult with the Original is to swear falsly and to use God's Name to perswade men to believe that which is false Thus it is expounded Thou shalt not swear by my Name falsly neither shalt thou prophane the Name of thy God Lev. 19. 12. And thus the Chaldee Paraphrast understands and 〈◊〉 the words in this place Exod. 20. 7. and also Deut. 5. 11. And though the word Magan signifies vain yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekar used by him in the latter part of the Commandement signifies Falshood or a Lye and Ed shekar is a false Witness Deut. 19. 18. By which we may easily understand that the Lord in theâ—e words forbids false swearing and because in swearing we use God's Name and a false Oath is unjust and in respect of the end to which it was ordained is vain Therefore to swear falsly is to take up or use God's Name prophanely or in vain An Oath is a kind of Testimony § III and of it self hath no sufficient power to prove any thing infallibly therefore as
Heaven will serve the turn God must give it and this he hath done The Rule is at hand even the Holy Scriptures The Method therefore to be observed is 1. To man fest that these Holy Writings are a certain and perfect Rule And 2. To proceed to speak of this Blessed and Glorious Kingdom according to the same And the Lord of all Wisdom Truth and Mercy in Christ direct and assist me and incline mine Heart with all care and humility to follow his Directions AMEN CHAP. II. Concerning the Holy Scriptures THE Holy Scriptures are the Mind of God concerning his special Kingdom expressed in Writing To understand this more fully we must observe 1. The Mind of God concerning this Kingdom 2. The Expression of his Mind 3. The several Ways and Degrees of this Expression First § 1 The Mind of God are his Thoughts and Counsels concerning this Kingdom as known unto himself For the Wisdome of God contrived and model'd this Kingdom before the World was and his Will decreed it For God ordained these things before the World to our glory 1 Cor. 2. 7. These his Thoughts and Counsels at first were known onely to himself and to none other For what man knoweth the things of a man save the Spirit of Man which is in him Even so the things of God knoweth no man but the Spirit of God 1 Cor. 2. 11. Therefore before there can be any knowledge of them God must express himself and communicate his Mind unto Angels or Men who alone are capable and fit to receive the knowledge of his Minde made known to them This Expression and Revelation of himself out of himself is called The Word of God The Word of God is § 2 1. A Word 2. The Word of God The nature of a word is to express or represent the mind of the Speaker The end of it is to make it known to another to whom it is spoken For the end of my speech and so of speech in general is to communicate my mind unto others who know it not So the Word of God declares the Mind of God to Angels or Men who know it not God is the Speaker his Mind the thing spoken his speech is that whereby he expresseth and maketh known his Mind By Word I do not understand that Word which was in the Beginning and was with God and was God and by which the World was made Joh. 1. 1 2. For that Word was a clear and full expression of God himself to himself the brightness of his glory and the express Image of his Person This was the Word in himself But this Word is an expression of some part of his Mind out of himself There be § 3 First several ways Secondly divers degrees of God's Expressions 1. Several ways for he may and doth express himself by his Works and make his Works his Word For the Heavens declare the glory of God and the Firmament sheweth his Handy-work Psal. 19. 1. Not onely the Works of Creation but of Providence speak much of Gods glorious perfections as of his Wisdome his Power his Goodness his Justice his Mercy He may express himself by Representations by Angels by an audible Voyce to the outward Senses or by Impression upon the inward and common Sense or by inspiration immediatly unto the immortal Souls of Men. For as God at sundry times so he spake divers ways to the Fathers by the Prophets Heb. 1. 1 How he spake to Angels and Man at the first Creation we know not The Expression by Inspiration and immediate Vision is the most perfect and excellent For by that the persons inspired know not onely what the things spoken are but that it is God that speaketh He expresseth himself by Writing as he wrote the Ten Words or Commandements of the Moral Law in two Tables of Stone and at length in process of time caused the whole Body of his Doctrine concerning his Kingdom to be written And hence that Book with all the parts thereof concerning this Kingdom is called the Holy Scriptures which both in regard of the Author the Matter and the Contexture is the most excellent Book and Writing in the World But before I come to speak of them I must observe the several degrees of Gods expression and signification of his Mind to Man The several degrees of God's expression of his Mind § 4 in the matters of this Kingdom are reducible to Two 1. He spake Immediatly unto man 2. Mediatly by man unto Man For God spake unto the Prophets and Apostles before he spake unto others by them The Word of the Lord came to the Prophets before they could signifie and declare it to the people And the Matter and Doctrine of the Scripture was first communicated by Inspiration and Revelation before it could be infallibly communicated unto others either by Word or Writing The holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1. 21. For they must first be moved and inspired by the Holy Ghost before that they spake unto any man that which they received immediatly from God Paul received not the Gospel of man neither was he taught it but by the Revelation of Jesus Christ Gal. 1. 12. And the mystery of Christ was revealed unto the Apostles and Prophets by the Spirit Ephes. 3. 5. In this respect it is said that all Scripture that is all the Doctrine of Scripture is given by inspiration of God 1 Tim. 3. 16. Thus God speaks immediatly to man § 5 and secondly mediatly by man to man And this he doth two ways 1. By infallible and extraordinary Teachers 2. By ordinary men not immediatly inspired yet both of these agree in two things 1. That God speaks by both to Man and both speak from God 2. That the matter spoken by both is the same For if the latter and ordinary Teachers do not speak the same things which the former did God did not speak by them And the Doctrine of the former ought to be the Rule of the Doctrine of the latter First he speaks by extraordinary men and these are Prophets and Apostles to whom he did reveal his wisdome not that they should conceal it but that they should declare it to others And these expressed the mind of God two ways 1. By Word 2. By Writing And they were infallibly directed in both to a Word to a Letter For the holy men of God spake as they were moved by the Holy Ghost as before And so did write otherwise their Doctrine had not been infallibly true It 's said not onely that the Word but the Scripture all Scripture was given by inspiration of God And now § 6 at length we are come to the Scriptures That the Doctrine and Word of God should be written was no ways necessary in respect of God yet in respect of the frailty and corruption of man the Divine Wisdome thought it expedient if not necessary to express himself by Writing God could have supplyed all
defects of man 's Vnderstanding Memory Vtterance by immediate inspiration and direction as he did at first and will do in Heaven yet he thought good to make use of Writing which was a more certain and ordinary permanent way of continuing and propagating his Truth to many Generations for Writing is a lasting Monument and Record Whether the Word was written or any part of it upon Record before the time of Israels deliverance out of Aegypt we do not certainly know Yet this is certain that God spake unto man from the Beginning For Abel offered a better Sacrifice then Cain by Faith Heb. 11. 4. But where there is no Word there is no Faith And Enoch by Faith pleased God but this could not have been if he had not believed that God is and that he is a Rewarder of such as diligently seek him Heb. 11. 6. yet this he could not believe without the Word of God If any should say that he knew all this by the Light of Nature The answer is 1. The Light of Nature is the Light of God 2. That God should reward sinful guilty man with eternal glory could not be known by Reason looking upon the Works of Creation but by Revelation from God himself or the instruction of man according to that Revelation The first Books and Writings of God's Kingdom now extant are those of Moses as the last is the Revelation of John the Divine And this Canon of the Scripture was finished within the space of Two Thousand Years or thereabout and the Authors and Pen-men of them were all the Posterity of Jacob if Luke the Evangelist be not excepted The several parts thereof were written as they were revealed at several times They are the most ancient Writings in the World known unto us They are either Historical or Doctrinal or Prophetical The Historical reacheth the Creation The Prophetical the dissolution of the World and toucheth upon Eternity to succeed They were written in Hebrew and Greek two Languages used in the midst and Center of the then known World That Moses and Malachy and all the rest of the Books should be written in the same Hebrew seems strange For that any Nation should continue their Language the same without alteration at least in the Dialect for so many Generations is not probable though possible Yet it may be God did so order it that it should be published in the Learned not the Vulgar Language of that People For the Learned Greek which is now in use amongst Schollers is the same which was used near Two Thousand Years ago Or it may be that Ezra or some inspired Prophet after the Captivity might gather them into one Body and Volum and turn them into the same Hebrew wherein we enjoy them The Old Testament which is the former part of this Canon was translated into Greek before the Incarnation of our Blessed Saviour and made way for the New Testament the second part and for the Gospel to be preached in all Nations The Original Copies are properly and primarily authentical Divines and infallible Transcripts and Translations secondarily and so far as they agree with the Originals and no further That is true of the whole body of the Scripture § 7 which the Divine Apostle affirmed of his Doctrine 1 John 1. 2 3 4. That it was most excellent 1. For the Subject 2. For the certain truth 3. For the end thereof and the great good it tended unto 1. For the subject it was most excellent even the Word of Life and that Eternal Life which was with the Father which was the life and light of men which was made flesh and now is glorified at the right-hand of the Father 2. The truth of it was certain and infallible For 1. It was manifested and manifested unto them the Apostles of that Eternal Word 2. Their apprehension was clear and certain For they had heard that which was manifested They had seen it with their eyes looked upon it and handled it with their hands 3. Their Declaration of it was agreeable to the Manifestation and their knowledge of it For that which they had seen and heard they did declare 〈◊〉 write and nothing else 3. The end was Fellowship with the Apostles themselves and their Fellowship was with the Father and with his Son Jesus Christ. And they wrote these things that the joy of their Disciples might be full In like manner The subject of the Scriptures is the Kingdom of God and that Eternal Word which was with the Father The truth thereof is most certain and infallible in respect of God's Revelation the knowledge of the Prophets and Apostles and their Declaration of it in Word and Writing The end and ultimate effect thereof believed and obeyed is Full Communion with God and Jesus Christ and thereupon Full joy and everlasting glory These Scriptures are sufficient for all ends and purposes God intended them § 8 have their Divine Characters though no man should know or acknowledge them of Divine Authority and unquestionable perspicuous and intelligible in themselves as they came from God and were delivered by men inspired especially in all things generally necessary to salvation For their sufficiency in their times as a Rule of Faith and Life it cannot be doubted of by such as are intelligent and impartial For the Scriptures of the Old Testament in their time were able to save such as believed and obeyed them And aâ—ter the Canon of the New Testament was finished it was able to make men of those times Wise unto Salvation through Faith in Jesus Christ. Yet after the Gospel was revealed the Doctrine of the Old Testament was insufficient to this end The whole body is not onely sufficient but super-abundant For some part or parts of the New Testament though all the other were lost will sufficiently direct us to Eternal Glory For the Divine Character thereof something shall be said hereafter For the Authority and Credit of them that is true of all the whole which the Apostle affirmeth of one principal part concerning the coming of Christ into the World to save sinners That it was a faithful saying and worthy of all acceptation For the perspicuity the entrance of his worâ—s give light and giveth understanding to the simple Psal 119. 130. And Timothy of a Child learned them In this extraordinary Communication of God's mind to Man by man § 10 I will pass by his manner of expression at sundry times and in divers manners by the Prophets to the Fathers and take special notice of his speaking to man by man in the fulness of time and in the latter days And I will consider 1. The persons by whom he spake 2. The matter spoken as it was strange and new 3. The confirmation of the Doctrine taught so far as it was new 1. The principal persons were Christ and his Apostles For in these last days saith the Apostle he hath spoken unto us by his Son whom he hath made Heir of all
things By whom he made the Worlds who was the brightness of his Fathers glory and the express Image of his Person Heb. 1. 2 3. He was more excellent then the Angels then Moses then all the Prophets He was the great Prophet acquainted with his Fathers secrets taught the Doctrine of Eternal Life confirmed the same by his Holy Life his glorious Miracles and sealed it with his bloud Besides God spake by the Apostles and especially after they had received the Holy Ghost sent down from Heaven by Christ glorified according to his Promise These made up the Canon of the New Testament 2. They taught Doctrine that for the matter was new For besides the Morals formerly known and other Points revealed in the Old Testament they did declare and write by the infallible direction of the Holy Ghost That Jesus of Nazareth born at Bethlem crucified at Jerusalem was the Son of God was risen again from the dead ascended into Heaven made Universal King and an everlasting Priest makes intercession in Heaven That remission of sinnes and eternal life upon condition of Faith in him as glorified was promised and to be preached to all Nation 〈◊〉 the Jew first and then unto the Gentiles 3. Because these things though not contrary to Reason yet far above Reason were New and tended to the alteration of the former administration of God's Kingdom and many former Laws given by God unto the Fathers and the abolition of Religion that was then established in all Nations therefore it was confirmed by the new and excellent gifts of the Apostles the great and glorious miracles done in the Name of Christ the gifts of the Holy Ghost from Heaven upon such as heard and received this Doctrine by the conversion of Jews and Gentiles and this by mean and contemptible men These were special Works of the Supream and Eternal Providence and such as the like had not been done since the Creation nor ever since the times of those Apostles who could speak in the Languages of all Nations to whom God sent them so as the unlearned might understand them These taught first by word of mouth and then by Writing till the Canon of the New Testament was finished and the Originals of their Writings were kept in the Churches they planted and after composed in one body Thus far God spake to man § 10 by man infallibly inspired both by word of mouth and by Writing He speaks also to man by ordinary men who are not immediatly infallible but onely so far as their Doctrine shall agree with the former Inspirations and Revelations For the Word of God was always in the Church and his Divine Revelations were always the Rule of ordinary Teachers And in matter of Religion they had no Warrant to teach any thing but according to that Rule These ordinary Teachers were Fathers Masters of Families every Neighbour and Brother which had ability and opportunity Amongst the Jews the ordinary Prophets Scribes Lawyers who were learned in the Law of God Priests and Levites But the principal amongst these are the Learned who have taken that charge upon them according to a Lawful Call make it their chief business to whom maintenance by God's institution is due These in the New Testament are called Pastours Teachers Bishops Elders Ministers who take charge of mens souls This distinction of Teachers in the times of the Gospel may be grounded on that Text When Christ ascended up on high he led Captivity captive and gave gifts to men And he gave some Apostles some Prophets some Evangelists some Pastours and Teachers Ephes. 4. 8 11. The extraordinary were Apostles Prophets Evangelists The ordinary were Pastours and Teachers And these later as well as the former were given for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ ver 12. These also may teach the mysteries of God's Kingdom by word and by writing Yet neither their words nor writings were of equal authority with the words and writings of the Prophets and Apostles For the Authority of their Doctrine presupposeth that it is contained in the Holy Scriptures and that the Holy Scriptures are the Word of God and that those which they affirm to be the Holy Scriptures are so indeed This gives occasion to examine what force may be in the Tradition of the Church to prove the Scriptures to be the Word of God This cannot be done to purpose except we know 1. What Tradition is 2. What the Church 3. What the Holy Scriptures be as most understand them in this point 1. Tradition in this particular is nothing but a Testimony which as such hath no force in it to prove any thing but that which is borrowed from the party testifying or the thing testified or from some other thing Therefore it is called Argumentum artificiale assumptum because it assumeth force from some other Reason or Argument A Testimony is either Divine or Humane For here I will say nothing of the Testimony of Angels The Divine Testimony is infallibly and necessarily true yet not as a Testimony but as the Testimony of God whose Veracity is such that he cannot dâ—â—ive or be deceived He is true and Truth it self The testimony of man may be and is many times false for he is subject unto Errour and may be deceived because his knowledge is imperfect He may also deceive for want of fidelity and integrity There is no necessary and inseparable Connexion between his testimony and the truth because he himself as testifying and truth are separable This is the reason why testimonies in judgment are confirmed by Oath And for this cause the Doctrine of the Apostles so far as it was new was attested from Heaven 2. The party testifying in this particular is the Church as a Collective Body By Church may be understood either a particular Church or Churches or the Universal made up of all the Particulars This Universal Church is either the present Universal Church or the same considered as successively continued since the time of the Apostles or as including John the Baptist Christ and his Apostles or the Church of all times since the Beginning Again the present Universal Church of any time may be considered either as properly Universal or as representatively such in a general Council 3. The thing testified is that the Holy Scriptures are the Word of God And by Holy Scriptures we may understand the whole Body of the Canon and the several Books of the Old and New Testament and the same in such a certain number as to exclude or include the Books called Apocrypha And these may be considered either in the Original Copies or in Transcripts or in Translations or else we may understand the principal matters of the Scripture concerning Faith in Jesus Christ and obedience unto his Commands After this explication given some things are to be observed 1. Concerning the thing testified and to be believed 2. Concerning the
of these are of any great force to such as are ignorant of them and know them onely upon the Tradition of others Neither is Universall Tradition the ordinary way whereby men are Converted For most who do believe to salvation hear onely one or a few teachers and the same not immediatly infallible and inspired and by their Doctrine contained in these Scriptures and the power of the Spirit attain to a Divine and saving faith For faith is by hearing and hearing by the word of God preached immediatly unto them For so the place is to be understood Rom. 10. 17. And no man can prove that the immediate Proposer of saving truth should be infallible but that the Doctrine taught be infallibly true No rationall man can rationally reject any Doctrine much lesse this except he have some reason for it but there can be no reason of any moment ever alleaged against this Doctrine or any particular thereof rightly understood It seemes strange to me that any Christians especially such as do confesse the holy Scriptures in themselves to be Divine should make a question whether they can be believed to be the word of God any other wayes but by the Tradition of the Church It is indeed some advantage to the Bishop of Rome and his Associates and Vassals to make men believe that their faith and belief of the Divinity of the Scriptures depends upon the Tradition of the Church in their Sense For when all is well examined they understand by Church themselves and their own present Church Yet they cannot well agree amongst themselves what this present Church should be Whether the Pope in his Chair alone as the Visible head or he with a general Council Yet this Church is no wayes universall except so far as she professeth the universall faith as some of their Cardinalls have observed Neither is she any more infallible then other Churches be Yet men will believe that she is the Universall Church infallible and the onely infallible expounder and proposer of the Scriptures and can detain them and Seal them up in an unknown Language so as that the Vulgar shall neither read them nor hear them in a Language understood by them she will have some advantage For by this meanes the people are kept in ignorance and unity and so their unwritten Traditions Doctrines and Practises so directly contrary to expresse Scripture shall not be question'd but received by an implicit Faith This argument of Tradition well examined cannot advantage them of Rome nay it 's a Plain Disadvantage For their Tradition doth prove a Chimera and Some Protestant writers ascribe too much unto it and also speak too loosly and at random of it in this point especially But to return unto those ordinary teachers § XIII and especially the Ministers of the New-Testament Let us examine 1. How they acquire their knowledge 2. How they Communicate it to others 3. How the People must receive it Communicated 4. What God hath promised to do if both Minister and People perform their duty 1. They acquire their knowledge by such meanes which God hath given and ordained for that end They do not receive it by immediate inspiration as the holy Prophets and Apostles did God gives them naturall parts and endowments in the giving of them being and some of them from their Mothers womb are designed for this work But let their naturall parts and endowments be never so excellent yet they must at first be taught and instructed both in the Arts and Languages especially the originalls and after some foundation is layd they may much improve themselves by the Learned works of others their own industry Prayer and Gods blessing Lexicons Concordances Translations are great helps for the attayning the knowledge of the Originall tongues Expositions Commentaries Systems Treatises do conduce much for the understanding the matter of the Scriptures God hath done much for us in this kind but our neglect is great and many have not the benefit of good education and direction at the first And there is a great disparity between Ministers of the higher and lower forms yet no man is fit for this calling who is not furnished with so much knowledge and such a measure of utterance as to be able to declare to others the whole Counsell of God and â—each them all things necessary to Salvation Yet many will take upon them to teach before they have well Learned and will be Masters before they have bin Scollers And the most insufficient will pretend the Spirit to cloak their ignorance After these ordinary teachers have once stored up a treasure they consecrate themselves to Christ and engage to make it their work to do him service in this kind Being rightly qualified § XIV sent and called they begin to teach others and take the charge upon them yet so as that they may be probationers and assistants at the first They instruct others either by Learned Books or treatises of piety or by word of mouth and that severall wayes as by Catechisms Expositions Sermons and other ways The first work is to Catechize the Ignorant and teach them the first principles of the Gospel To this purpose they have our Saviours Creed of faith in God the Father Son and Holy Ghost the Commandements of the Moral Law contracted into the Love of God and our Neighbour The Lord's Prayer as we use to call it and the Doctrine of the Sacraments And these few understand yet the ignorant and unlearned and Children should know and that not onely the words but the true and Genuine sense according to their Capacity This though the foundation is too much neglected By Expositions they acquaint the people with the occasion Scope Method and Meaning of severall parts and portions of the Scripture By Sermons they explain and apply some Text of Scripture proposing out of the same some Divine axiom which once unâ—olded and made plain they apply by way of Instruction in the truth Confutation of errour Reproof of the guilty Consolation of the dejected stirring up to duty by exhortation restrayning from sin by Dehortation Their Doctrine should be the Pure word of God made plain dispensed wisely delivered out of an heart sincerely desiring and intending the Salvation of the People and ought to be confirmed by the Teacher's example and the Principall matter must be the Mysteries of Gods Kingdom § XV This is the duty of Teachers which performed by them God exâ—pects also certain Performances from the Persons taught which neglected the word of God cannot enter into the immortal-soul so as to work effectually and be manifested to be the Word of God indeed For 1. The heart of man must be prepared and that 1. With an high conceit of the Doctrine of the Scriptures taught that it is the word of God revealed from Heaven out of great love and mercy to man that it highly and very much concerns him upon the knowledge and observance whereof depends his eternal estate in the
World to come According to it he must be judged and sent to Heaven or Hell and made eternally happy or miserable All errours and false notions contrary unto it must be rased out of the mind All inordinate affections and unruly passions must be subdued For we must lay apart all filthinesse and Superfluity of naughtinesse and receive with meeknesse the pure and genuine word of God which is able to save our souls Jam. 1. 24. And we must lay aside all malice and all guile and hypocrisies and envies and evil speakings and as New-born babes desire the Sincere milk of the Word c. 1 Pet. 2. 1 2. We must make our minds like blank Paper and in our hearts we must be like little Children otherwise the Heavenly Doctrine cannot make so liâ—ely impressions upon us 2. When the heart is thus prepared we must hear and read attentively consider what is heard or read that we may understand it We must apply it and lay it close unto our own hearts and pray for the Spirit to make it powerful and effectual within us As it is Wisdom first to teach so it is first to learn the Principles and to understand them well and being once in these well grounded they will not be so subject either to be seduced or waveâ—ing in their judgment and it will be a great advantage to improve their knowledge And when once they understand the truth it will discover their woful condition to humble them and their Saviour to raise them up again It 's a part of the duty of every one that is a Scholler in this School not onely to understand the truth but also to endeavour the practise thereof out of an earnest desire of Salvation And if a man neglect the means use not the power that God hath given him and seriously intend the principal end it will be just with God to desert him and deny his grace unto him Practice must be the principal design and Knowledge so far as conducing thereunto If the man being taught § XVI be diligent and willing for to learn both to know and do that which is known and that with a prepared heart and desire of God's Blessed Spirit to teach him inwardly and effectually then God will remember his Promise and will give him a new Heart and a new Spirit he will put in him and will take the stoney heart out of his flesh and give him an heart of flesh He will put his Spirit within him and cause him to walk in his Statutes and keep his Judgments to do them Ezek. 36. 26 27. For this is a Promise of the Gospel and the New Covenant I will put my Laws into their mind and write them in their hearts Heb. 8. 10. And as man teacheth outwardly God teacheth inwardly yet he never writes his Word in an unprepared heart neither doth he write any thing within but that which is taught outwardly out of the Scriptures And as the Minister must teach so the People must hear and heed otherwise God will deny his Spirit Man cannot speak unto the Soul immediatly but by the outward and inward Senses God speaks immediatly unto the Soul pierceth deeply into it writes clear and lively Characters upon the mind and makes strong impressions upon the heart When the Ministers Doctrine is thus accompanied with the Power of God and brought home not onely unto but also into the Soul then the Teacher is a Minister not onely of the Letter but also of the Spirit and the Word is the Word of God indeed formally and properly when God thus speaks it immediatly himself and it will manifest it self by the Heavenly Light Power of Sanctification and Consolation following thereupon And then man knows the Word read or heard preached out of the Scripture to be from Heaven and God's Voyce and that upon better grounds then any Tradition possibly can be By the same Word we are begotten and born anew By the same we must grow and tend unto perfection the Spirit concurring with it And the Spirit by Divine Institution and God's Promise goes along with it except man by his neglect of the means or some other demeâ—it give caâ—â—e to God to deny it The sum of all this is § XVII 1. That the Doctrine of the Scriptures is the Rule whereby we are directed in the knowledge of God's Kingdome 2. This Doctrine was in the mind of God and known onely to himself before he communicated it to Men and Angels 3. He did make this known by immediate Inspiration to the Holy Prophets and Apostles 4. By them he communicated it to others both by Word and Writing in both which they were directed by him infallibly 5. The Originals therefore were immediatly of Divine Authority and most worthy to be believed and the Transcripts and Translations so far as they agreed with the Originals 6. The Tradition or Testimony of the Church may declare this yet as a Testimony it can satisfie no man fully 7. God communicates this Doctrine unto men by ordinary Teachers not immediatly inspired 8. The Scripture is the standing Rule to direct these ordinary Teachers And so far as they follow this Rule so far their Doctrine is good and no further 9. The people taught are bound to hear those Teachers with prepared hearts and in that manner as God requireth 10. If they hear in this manner God according to his Promise will make it effectual to convert justifie and comfort them 11. This Spirit testifying by real effects the matter of the Scripture to be Divine is not a private Spirit but the publique Spirit of Christ in the Universal Church and the thing testified by this Spirit is the Publique Doctrine believed and professed by the Vniversal Church It 's true that it 's testified to a private Man and in that respect it is not Publique 12 By this manner of ordinary teaching with the concurrence of the sanctifying Spirit God works ordinarily a Divine Faith in the hearts of men and not by the Vniversal Tradition of the Church 13. The Tradition of the Church so far as it may be known concerning the Divine Authority of the whole Canon is a ground of a probable Faith against which No rational man as rational can except CHAP. III. Concerning the ancient Creeds and Confessions and of Faith in general HItherto § I of the Original the Nature and Qualities of the Holy Scriptures which must be the Rule of the ensuing Discourse concerning God's Kingdom But before I proceed to the particular Explication of this excellent Subject it will not be amiss to enquire Whether the principal subject of the Scripture may not be reduced to a method or Whether some parts or passages of Scripture will not give a sufficient light and direction to this method if there be any such thing Many School-men and some Modern Authors of Theological Systems following the Rules of the great Philosopher have attempted to reduce the Doctrine contained in God's Book into
the form of an Art or Science as some use to speak They determine the Subject of it to be Man Quatenus Beatificabilis as capable of Spiritual and Eternal Happiness The Object of it must be Deus quatenus Beatificans God as the Fountain and Cause of Eternal Bliss And the end is to direct the Spiritual Acts and Operations of the Immortal Soul so that by them well regulated and fixed upon their due Object man may tend unto and in the end attain the full fruition of that Eternal Being in whom he shall be for ever blessed According to this determination some reduce the Doctrine of the Scriptures to Truths Promises Duties yet this is imperfect Others make three Heads of this Doctrine 1. The first is the Being and Perfection of God in himself 2. The second the Works of God 3. The third His Commands Yet this as the former proves defective and no ways exact Others tell us that the Scriptures represent God to us 1. As to be known And 2. As to be worshipped And so make the Parts of this Divine Doctrine to be 1. Knowledge 2. The Worship of God And this hath much affinity with that Distribution of Theologie into Faith and Obedience that is the Rule of Faith and Obedience These conceive all things in the Scripture especially conducing to Salvation to be credenda or agenda The things to be believed the Object of Faith the things to be done and performed the Object of Obedience For this they think that they have a sufficient ground in the Mandate and Commission of our Blessed Saviour Go and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Math. 28. 19 20. And that of the Apostle seems to confirm this Hold fast the form of sound words which thou hast heard of me in faith and love 2 Tim. 1. 13. I will not examine these distinctions now but onely say this much That Faith and Obedience or Observancy as some call it according to the intended sense of these two places are onely Duties to be performed by sinful man Redeemed and Called according to the Commands of their God-Redeemer and so do not reach the utmost bounds of this Heavenly Doctrine And even in this respect they refer to Government and belong onely to that One Head and part thereof The Commands and Laws of God Redeemer requiring obedience And Faith it self is but one part of this obedience as it is a Duty So that these things may be some ways true but no ways accurate and perfect And if they may be allowed mine intended method I hope may pass without any harsh censure For I know no reason to the contrary seeing it's evident that the Principal if not the adaequat subject of the Holy Scriptures is the Kingdom and Government of God The Doctrine whereof is methodically contracted in ancient Creeds and Confessions which take in the Agenda or things to be practised as well as the Credenda things to be believed Of these ancient Confessions it may be observed that 1. Though they differ in words and expressions § II as may appear by the several forms thereof some more brief some more large especially in Irenaeus and Tertullian yet they agree in the matter and the principal method 2. That divers of the Ancients inform us that the first Planted Churches received the Forms of Confession though different in some words and expressions yet the same for matter and the general and principal method from the Apostles the Apostles from Christ Christ from God Thus amongst others Tertullian 3. They were received from Christ 1. In that Mandate and Commission to the Apostles Go and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost 2. By Inspiration of the Holy Ghost 4. In those Words we have 1. God the Father Almighty making Heaven and Earth by his Word 2. This Word and Son made flesh redeeming sinful man 3. The Holy Ghost by whom Christ was conceived and anointed the Prophets inspired the Church sanctified unto Eternal Glory For so the Ancients understood it being directed by the Apostles 5. This Form thus understood was 1. A Tradition unwritten and of Divine Authority as taught by Christ and his Apostles before it was written But 2. Being written and more fully explained in the Canon of the New Testament it can be no longer an unwritten Tradition And whosoever reading the New Testament doth not find and that in several places both the matter and method of the ancient Confessions understands little 6. No particular form of Confession considered as a Tradition of the Church since the time of the Apostles can be of equal authority with the Scriptures 7. That which we call the Apostles Creed which we find in the Works of Cyprian and Russinus with an Exposition is no more nor so much the Apostles Creed as some ancient Creeds in form differing from it 8. Those words of our Saviour and his Rule of Doctrine concerning the Father Son and Holy Ghost with the three glorious Works of Creation Redemption Sanctification is a divine and wonderful Abridgment of all the Doctrine of the Scripture especially of that which is necessary to Salvation The Confession and Creed of the Patriarchs § III in particular of Enoch was thus God is and he is a Rewarder of them who diligently seek him Heb. 11. 6. For they believed That there was one God most glorious and blessed in Himself who by his Wisdome and Power made preserved and governed the World and especially Mankind For to Reward is an act of judgment Judgment presupposeth Laws Laws a Governour a Governour Subjects made and to be governed So that in their ancient Creed we have God considered 1. In Himself 2. As a Governour of the World made by him and especially of Men and Angels and that by Laws and Judgments The obedience to these Laws is to seek God diligently according to the direction of those Laws and the reward of this Obeâ—ience is Eternal Life as the punishment of Disobedience is Eternal Death And after the Fall of Man no man in himself was capable of this Eternal Liâ—â— because all were guilty Therefore they sought this glorious Reward by Châ—iâ—â— to come whom all their Ilastical Sacrifices did typifie as they sought their God by Him The ordinary Analysis of that which we call § IV The Apostles Creed as delivered by more understanding Catechists and Authors of Theological Systems is this God being the Subject of that Confession is considered 1. In himself as God the Father Son and Holy Ghost 2. As in his Works 1. Of Creation 2. Of Providence Providence preserves and governs all things created especially Man Man made righteous holy happy 1. Falls 2. Is restored He is restored by Redemption and the Application of it The Redeemer for Person is the
The excellency and dignity of that Nature and flesh not onely above all men but all Angels 4. The concurrence of the Word and flesh in the acts of Redemption and the same singular and extraordinary But whether the gifts of the Spirits confirmation in holinesse universall power glory and happinesse which Christ attayned did necessarily and instantly follow upon this Union may justly be doubted That the redeemer should be the Word and so God and Flesh too One and the chief Reason was the Wisdome and Will of God And other reasons not clearly contayned in Scripture are better forborne then mentioned After the number and union follows the distinction of the two Natures § IX for although they were personally united which union is extrinsecall yet they remained really distinct The Word was not changed into flesh nor flesh into the Word but the Word is the Word still and flesh flesh still and that essentially It 's true the word before the conception of the humane nature was not flesh but then it was flesh yet so that it continues the Word Neither was there any mixture or composition of these two to make one substance different from both nor any such union of both that so a third thing should arise by way of resultancy except we may say and that according to the Scripture that the word and flesh were so united that thence did arise a third thing which we call Christ and some call God-Man Yet still he was so God that he was Man and so man that he was the Word and God and so shall continue blessed for evermore Jesus Christ our Lord is the word made flesh § X and this is the definition that the Scriptures give of him That which followes is his office as he is Redeemer An office is a derivative power and therefore cannot be supreme but subordinate and as an officer by commission with a Mandate receives his power so he is liable to account In this respect and for this cause it is that though Jesus Christ of Nazareth be the Word and so God yet as God he cannot be an officer as flesh and man he may be and was such This the Scripture teacheth plainly when it saith that he was sent received commandement from his Father was sealed annoynted with the Holy-Ghost and with power did not glorifie himself that his Father gave him power over all flesh and that all power in Heaven and earth was given him all these things are true of him only as man His office was the greatest and highest that ever was Because he was supreme and universall governour above the Angels and all other creatures next unto God Therefore his place upon his investitute and solemn inauguration was at the right hand of the eternal Throne of God And in this particular Joseph advanced by Pharoah was a lively type of him In him as an officer we may consider 1. His Ability 2. His power and Authority His Ability is expressed in that metaphor of being annoynted with the Holy Ghost for he was endued with all the gifts of the Holy Ghost and in the highest degree that any creature was capable of therefore it is said God giveth not the Spirit in measure unto him Joh. 3. 34. but in fullnesse So that of his fullnesse we all have received grace for grace Joh. 1. 16. And the Spirit of the Lord shall rest upon him the spirit of Wisdome and understanding the spirit of counsail and might the spirit of knowledge and the fear of the Lord Isay. 11. And at his Baptism the Heavens were opened and the Holy-Ghost was seen in the likenesse of a Dove to descend and rest upon him These gifts and endowments he received with a power to communicate in a certain measure unto others The Spirit in this fullnesse was given him not only to sanctifie him but to enable him for the undertaking managing and accomplishing the great work of Redemption which was committed unto him Besides these Abilityes he received power and authority accordingly and so had plain right to do such things as neither men nor Angels had right to do He had power to command all the Angels of Heaven the Devils and all Creatures and they must obey him because they were subject unto him And because he must discharge this Office for that end was required an high degree of wisdom and the knowledge of the deep and secret Counsels of God especially concerning the Eternal Salvation of sinful man whose Nature he had taken upon him Therfore he must be a Prophet able fully infallibly and with Power and Majesty to declare the Mind and Will of God In which capacity and faculty he was more excellent then all the Prophets then Moses then the Angels who have the Spirit of Prophesie as being in the Bosome of the Father and more intimate then the Angels were And he could reach men not onely outwardly but inwardly and speak by the Spirit immediately unto the Souls of men and that not onely ordinarily by imprinting the Doctrines of the Scripture outwardly upon the Tables of the Heart but also extraordinarily by Inspiration and immediate Revelation of the Mysteries of Gods Kingdom Thus he taught Apostles Prophets Evangelists And he is the Head and Lord of all Prophets and all Angels Prophets Apostles Pastours Teachers are his Servants and subject unto him as a Prophet and his Doctrine must be heard believed obeyed and he that will not submit unto it must be cut off and everlastingly accursed Because Man is guilty § XI and God angry and Justice requires Eternal Punishments to be executed if not prevented therefore there must be some to interpose between the just God and unjust Man and make satisfaction unto justice procure his favour and plead the cause of penitent sinners before the Throne of God in the Heavenly Temple Therefore Christ if he will be a Redeemer must do all this and be a Priest and as a Priest offer a Sacrifice for the Eternall expiation of sin and as an Advocate plead his bloud and sacrifice before his Father for all such as come to God by him And he must not onely be a Priest but an Universal and Eternal Priest holy without any sin who may have free and immediate access to the Throne of God and such who is sensible of the Peoples misery and in that respect willing and ready to make reconciliation for their sin Such a Priest Christ and onely Christ Jesus of Nazareth is made so by God and now confirmed by Oath to minister in the Heavenly Tabernacle there to appear before God for us Therefore he is more excellent and above all other Priests even Aaron nay above Melchizedeck one of the greatest Priests on Earth and also above the Highest Priests of Angels if there be any Priest-hood amongst them Besides because he must have Subjects of all Nations in times successively unto the end of the World and He and His shall have many Enemies both Men and Devils
Armour of God use the strength God hath given us take all opportunity to do good avoid the causes and occasions of sin not presume upon our own power humbly rely upon God be patient and continue fighting defend our selves and resist the Enemy unto Death and if we be sometimes worsted and wounded presently renew our Repentance and Faith return unto the Fight again with greater Care and stronger Resolutions make no Truce with the Enemy give him no respight never faint nor intermit the War till Sin be fully and finally subdued in us The words of this Petition do seem to imply that God doth lead us sometimes into temptation and the expression seems strange For God cannot be tempted with evil neither tempteth He any man Jam. 1. 13. Therefore we must understand the words so As 1. In no wise to think that God doth or can move or induce any man to sin for this cannot any ways stand with His purest Holiness nor with His most Holy Law 2. Yet because nothing can be done or come to pass without His Divine Providence either effecting or permitting or ordering therefore God may be said to lead into temptation because He either permits us to be tempted and neither restrains the Tempter nor prevents the Temptation For if a Sparrow fall not to the ground much less is Man tempted without His Will and Providence 3. God doth put a Man in such a condition as wherein He shall be tempted and the condition it self is such as no ways in it self tends unto sin yet through Man's Negligence or Corruption may be a great occasion of Temptation And so He may be said to tempt per accidens An estate of Peace and Wealth is good yet such is the subtilty of Sathan and the corruption of Man that few in that condition but are tempted and overcome 4. God may be said to lead us into temptation when He for some just canses denies us deliverance from and out of the same For desertions denial of assistance strength and a competent Superiour Degree of both are many times just Juâ—gments of God 5. God many times brings his own Children into an estate of Temptation on purpose to try their Faith and excellent Vertues and so gives them a glorious Victory Yet we must know that God necessitates no Man to sin and if in temptation we be overcome it 's not His but our own fault The last Petition is § XVI Deliver us from evil Some understand this as a branch of the former Petition as indeed it may be in some sense For suppose it to be meant of the evil of afflictions yet even these are called Trials and Temptations Jam. 1. 2. and Satan from these takes occasion and sometimes advantage from them to tempt us Job's afflictions as from Sathan were temptations Some understand by that word Evil Sathan that great Enemy and terrible Adversary Some say that that Evil is the evil of Sin as though we should say unto our Heavenly Father Though thou suffer us to be tempted yet deliver us from the evil of temptation which is Sin Yet the evil of Affliction Tribulation Persecution and the Misery of this life is not in it self sin though Satan and wicked men may seek by these to draw us to sin And whether they be punishments according to the fifth Petition for former sins or chastisements and corrections for future Reformation or Trials of our Faith and Patience yet we must pray that God would sanctifie us in them sanctifie them unto us and wholly and for ever deliver us from them seeing God hath promised to wipe away all tears and make all things new For they are not good in themselves though He by His Wisdom turn them to our good But we cannot be fully happy till wholly freed from them After the Preface and the Body of the Prayer wherein our Saviour teacheth us by whom for whom to whom in what manner for what things we must pray and give thanks follows the Conclusion in these words For thine is the Kingdom Power and Glory Concerning these words § XVII divers things are to be noted 1. That as Grotius and divers others have observed they are not found in the most ancient Greek Copies in Matthew as they are not mentioned in Luke 2. Yet they are found in the Arabick Syriack and Vulgar Latine Translations whereupon He conceives those Translations to be made after the Liturgies of the Churches were brought unto a certain Form 3. Some understand these words so as to contain certain Reasons whereupon we ought to press our Petitions before the Throne of Grace and so move Him to give them For His is the Kingdom which they desire to come His Power alone which can effect these things and the granting of them tends unto and will end in His Glory We may observe in the Prayers of the Scripture that God's Saints did urge and press their Petitions upon God'â— Mercy His Justice His Power and Glory His place of Universal Judge His Promise and Covenant the Justice of their Cause the Iniquity and Cruelty of their Enemies their misery and sad condition their joy and comfort which would follow upon their Deliverance their Relation to Him His former Favours and such like And with these they added Solemn Vows of Reformation Praise and Thanksgiving 4. They may be understood as a Doxologie with which the Apostles and the Church did use to conclude their Prayers And hereof we have many Examples especially in the New Testament and in ancient Liturgies following the Scriptures And as the Preface and the words thereof spoken unto God with humble Aâ—oration is a fit Salutation of our Heavenly Father upon our entrance into His Preâ—ence by it to make way for our Prayers so a Doxologie is a very fit Valediction when we have ended our Prayers and depart as it were from His Presence 5. This Doxologie doth agree in general with others in the Scripture but it 's not to distinct and particular as many of them be which offer and ascribe praiâ—e and glory unto God either in the Name of or by Christ as Ephes. 3. 21. or unto Christ 1 Tim. 6. 16. or to God and the Lamb Christ Jesus Revel 5. 13. That Doxologie Glory be to the Father and to the Son and to the Holy Ghost c. was very agreeable to the Scriptures very ancient the Epitome of all other Doxologies and so a Doxologie that it was a Confession of our Faith in God the Father Son and Holy Ghost This seems to be essential to Prayer and to be either implyed or expressed in every Prayer The word Amen is the Epitome of the Prayer summing up the whole and praying it oveâ— again and repeating our desires jointly in one word and in publike Prayers it 's to be uttered by the people by way of answer not onely to signifie the former act of praying all again in one word but also their consent 1 Cor. 14. 16. And it may be
Gen. 18. 25. Where he acknowledgeth 1. His Universall jurisdiction He is Judge of all the World 2. His absolute justice Shall He not do right That is certainly he Shall 6. His power is Almighty and as he can easily summon all before his judgment Seat even the greatest so he can execute his judgments to the full whether in punishments or rewards So that this Judgment is free from all the imperfections of humane Courts whether civil or Ecclesiasticall This judgment differs from that which he pass'd upon Men and Angels at the first For it hath another rule and conâ—iders the persons to be judged and their works under another notion and the Judge also is God as Redeemer The obedience or disobedience which are the proper formall object of this judgment are to be measured by the Laws of Redemption The one is faith the other unbelief And these things must seriously be considered lest we confound the several jurisdictions of this supreme Lord. â— This judgment is two-fold § II 1. Particular 2. Universal and final By Particular I meane the judgment of God passed and executed before the Resurrection By Universall that which follows when God shall keep his last and generall Assises And both these shall be considered 1. In the Punishments 2. In the Rewards To begin with the Punishments of the Particular judgment and they are either such as are determined and inflicted upon Collective bodyes or upon Single persons and they are either temporall or spirituall In the discovery of these punishments as likewise of the rewards I might take a Chronological method beginning with the first times of the World after the promise of Christ was made and â—o go through the Scriptures beginning with Gen. 4. and go on unto the end of the Revelation For even in the dayes of Adam God began to open his Court and set himself in the Throne of Justice and shall continue without any vacation or intermission unto the Resurrection Universal And here I might make use of humane Historyes which if true and wisely composed will manifest much of Gods just Judgments which take up a great part of those Voluâ—s But this to do would make these Divine Politicks and brief Treatise swell unto a Vast Volume Yet if any man of ability would single out this subject and enlarge upon it he might thereby much honour God and do great service unto Man There is another method might be taken and the same very usefuâ—l and that is to reduce the severall judgments to their proper places in the Laws of God Redeemer For as some sins are generall against all the Laws of God Some against the Morals Some against the Positives Some against some of the Moral precepts joyntly considered Some against the severall and particular precepts accordingly the punishments might be ranked and the same order might be observed in the rewards But lest we should confound the judgments of the two severall Governments amongst others two rules may be observed whereby we may difference them and this difference once known I may go on without interruption The 1. Rule is from the judgments themselves The 2. From the Laws and works disagreeable to these Laws 1. The judgments which fall and lye upon all mankind indefinitely as Mortality the curse of the earth ejection out of Paradise the perill and paine of Women in bearing and bringing forth Children and the paenal subjection of them unto their Husbands For these are common to all both believers and unbelievers and are inflicted upon all mankind without exception for the first sin Yet because some of these or some part of them may be in some measure removeable or abateable and yet continue they may become penaltyes inflicted by God Redeemer 2. The Lawes of God Creatour require perfect obedience not onely in all things and degrees but in all times and say thus Do this and live and if thou do not this thus thou must dye and there is no remedy but this Law if it be maâ—e the rule oâ—â—udgment as God might have made it The Law of God Redemeer saith Though thou hast sinned and dost sin yet if thou return by the power of my grace and believe thou shalt live and not dye Though thou art guilty and liable to punishment and the same lye upon thee in part yet upon these conditions the penalty may be removed or prevented Some of the sins forbidden in the Law of work are the same materially with those forbidden in the Gospel and so are some of the dutyes yet they differ formally if we speak after the manner of the Schools This you have heard before For any sâ—n after it once put on the notion of impenitency by delay and neglect to return it presently begins to be a sin against the Gospel And such are all sins committed after the first promise of Christ. Such was the Murder of Cain the corruption of the old world the filthinesse of Sodome and all the rest mentioned in the book of God from Gen. 4. to the end So that all the penaltyes as that of Cain the old World the Builders of Babel and the rest were penaltyes as threatned by so inflicted for the sins against God Redeemer All this is evident from the books of Moses and all the Prophets which speak to men as sinfull promise Christ forbid impenitency Preach and urge repentance and make all penaltyes removeable upon that condition which could not have been done if sin and penaltyes had been looked upon according to the Law of works Therefore it 's in vain to argue that because as the Law of Works commanded love to God love to Neighbour did forbid Idolatry Perjury Mâ—rder Theft c did threaten death and punishment for these sins so the Gospel commands the same dutyes forbids the very same things threatneth the same penaltyes and promiseth life that therefore the Law of works continueth especially the Morall Law For the precepts prohibitions promises threats of the Law of works and the Law of grace come under different notions For an instance we may amongst many places single out this one Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God and he will abundantly pardon Esa. 55. 7. The Law of works saith Be not Wicked Sin not at all The Law of Grace saith Though thou hast sinned and art wicked yet forsake thy wicked way and return unto the Lord against whom thou hast sinned The Law of Works saith Thou hast sinned and must dye I have no promise of life or Pardon for thee The Law of Grace saith though thou by thy sin hast deserved to dye yet upon condition of repentance and return thou shalt be Pardoned and live I touch more often upon this point and here stand more largely upon it because some will take no notice of it others who are sufficiently informed are hardly perswaded of this
impetuous stream did carry all before them This was the judgment of the Eastern and Southern Christians invaded by the Saracens and possessed by them from beyond Babylon and Arabia unto Barbary and Spain where they met the Northern Barbarians In these latter days How many Churches Christian are swallowed up by the Turkish Empire These were not meerly temporall judgments but spirituall Because the enemies did not onely invade and possesse their Countryes but in many places deprive them of their Teachers and the Gospel the glorious light whereof is mightily darkened as in â—ormer times so in these latter dayes by that Smoak and mist of Hell the doctrine of the Alcoran and that in many places of the World This is a just judgment of God which Christ avert from us because they walked not in the light of the Gospel when it so clearly shined upon them And its one of the most feafull punishments of Christians to be delivered up to believe lyes and false doctrine in matters of Salvation Yet Turks and other Mahumetans do not professe themselves Christians as we in this Western Corner of the World do But amongst us there be such as professe their faith in Christ who yet are in the just judgment of God delivered up to superstition Idolatry and most dangerous doctrines which have formerly been and now are dispersed into severall Nations We read That because men received not the Love of the truth that they might be saved for this cause God shall send them strong delusions that they should believe a Lie 2 Thes. 2. 10 11. Where we may observe 1. The sin which is Not to receive the love of the truth that they might be saved 2. The Punishment God shall send them strong delusions that they should believe a lye For when God doth take away his Spirit from such as enjoy the word of God which they will not believe and practise it 's an easy thing for the Devil to delude the wisest and most learned in matters of Religion and then there is no Doctrine so false and absurd which man so deluded will not believe This hath been confirmed by experience of former times especially in that Temple or Church wherein the Son of Perdition shall exalt himself above all Civil and Ecclesiasticall powers The seat of this Wicked one must be some eminent City so the Scripture tells us and this City shall be called Babylon in a mystery and stand built upon seven hills Some say that Constantinople which was called New-Rome is so Yet that cannot be it Because it must be that City which did Reign over the Kings of the Earth when John received the Revelation from Heaven and that was not Constantinople which was obscure at that time The Character of this Whore was 1. That She made the Nations of the Earth drunk with her cup of fornication And 2. She Her self was drunk with the blood of the Saints and the Martyrs of Jesus Fornication is Superstition Image-worship and Idolatry The drinking of the blood of the Saints is the persecution and murder of all such Christians as shall refuse to acknowledge Her power and to receive Her abominable and Idolatrous worship Lest any therefore should be ignorant what City this is The spirit informs us 1. That it 's a City which professeth Christ. 2. It 's the seat of the Son of Perdition arrogating Supreme power not only in temporals but spirituals 3. It 's Idolatrous and Superstitious worshiping of Images 4. It sheds the blood of such Christians as will not acknowledge Her power and drink of Her cup of fornication 5. It 's a City that was built and once stood upon seven hills 6. It Reigned over the Kings of the Earth in the times of John the Divine 7. It 's a City that boasts of many lying signs and wonders and believes lies receives false Doctrine That this City and the man of sin therein should continue so long have so great power delude so many Nations inâ—atuate them seem to be holy profess her self the Mother of all Christian Churches the Temple of God infallible and that society out of which there is no salvation is a spirituall judgment from Heaven and far greater then the Iâ—vasion of the Saracens and Barbarous Nations yea then the damned Doctrine of the Alcoran For that in many things is grosse ridiculous and absurd In this Mysticall Babylon the grossest errours put on the Vizard of saving and infallible truth the most abominable superstition of zealous devotion the greatest pride of deepest humility and he that beareth the title of Servant of Servants will be the Lord of Lords Besides all the transcended perogatives of this Church as of Supremacy Infallibility Authority above Scripture are maintainâ—d by the choisest wits of greatest Schollars And their Sophisms are so effectuall that not only the ignorant sort of people and silly women but persons of greatest power the Princes and Potentates of the Earth men of most excellent parts profoundest Learning and Policy are enchanted and bewitched by this great City This is one of the greatest trialls of Christians and the Church of God that ever came upon the World And if we Seriously consider we may easily understand that it 's God alone who preserves us in the truth And all such as love the truth and endeavour to practise it according to the plainnesse and simplicity of the Gospel may expect this blessing from Heaven even in the midst of these most dangerous times This is a fair warning to us all who enjoy the Scriptures and therein the word of God to take heed least we live unprofitably through our own neglect under the means of salvation For if we do not seriously attend unto the saving doctrine of the truth and give all diligence to practise it so far as we know it it will be just with God to suffer Sathan to delude us be a lying spirit in the mouths of our Prophets and to give us over to believe lyes errours heresies as we see it come to passe with many amongst us at this day By the former sins and neglect of our duty we do not only lose all the benefits and comforts which God hath promised and we might enjoy in a well constituted Church reformed in Doctrine Worship Discipline according to the word of God but also make our selves liable to the former punishments and all others which God hath threatned against us in his Book It 's the great and unspeakable mercy of God § XII which signifies his tender care oâ— our poor souls that he will make known unto us what glorious rewards we upon obedience to his Laws may expect from him and what fearfull punishments will follow upon our disobedience and impenitency The Law-givers and Rulers of the World think it sufficient to publish their Laws once enacted and to leave every man to take notice of them or neglect to do so at their perill But our gracious and most mercifull Lord sends his