produceth an infinite and Eternal Knowledge of himself as most perfect and most excellent Thus he cannot know himself and be known of himself But he must love himself and be infinitely and eternally enamoured with his own Beauty which is sufficient sully and perpetually to satiate and content himself within himself And hence ariseth his full happiness For he is fully happy to all Eternity without any Man Angel without Heaven Earth the World or any Creature by acting thus upon himself Therefore perfect and full happiness is accounted one of the Attributes of God And if he were not happy he could not make the intellectual Beings for ever happy by a more full communion with him and enjoyment of him From these immanent acts of the Deity upon himself some conceive arise the Relations of Father Son and Holy Ghost and that stupendious and profound mystery of the glorious Trinity The Doctrine whereof is so far above Natural Reason improved to the highest pitch that the greatest Wits in the World have been confounded in the search thereof and many have denied and are offended with the Terms of Trinity and Persons as not found in the Holy Scriptures But first let us hear what the Scripture saith of this great mystery The Apostles Commission and Charge from Christ was To teach or Disciple all Nations baptizing them in the Name of the Father and the Son and the Holy Ghost Math. 28. 18. And there are Three which bear Record in Heaven the Father the Word and the Holy Ghost 1 Joh. 5. 7. In the former place we may observe § II 1. One Name of three the Father Son and Holy Ghost And whether we take the Name for the Eternal Deity as the word in the Hebrew sometimes signifies or for Worship or for Power yet there is but one Name one Worship one Power of the Father Son and Holy Ghost 2. The Father Son and Holy Ghost are three 3. That the Father is the first the Son the second the Holy Ghost the third in order 4. That the Father as the Father is not the Son nor the Holy Ghost nor the Son as Son either the Father or the Holy Ghost nor the Holy Ghost as the Holy Ghost either of them 5. The Father hath relation to the Son as the Father of the Son the Son as the Son of the Father to the Father and the Holy Ghost being the Breath and Spirit of the Father and the Son hath relation to both and both to Him 6. Here are three distinct Relatives and three distinct Relative Properties 7. The Father as God hath no relation to the Son but as the Father noâ— the Son as God to the Father but as the Son And so the Holy Ghost not as God but as the Holy Ghost to them boâ—h as breathed by and proceeding from both In the latter place 1 Joh. 5. 7. we may observe 1. That there be three the Father Son and Holy Ghost 2. That the Father is first the Son is second the Holy Ghost is third in order as before 3. He that in the former place was called the Son is here called the Word 4. That the Word was in the beginning was with God was God and by it all things were made And by the Son it 's said All things were created and all things consist by him Col. 1. 15 16. From whence it follows That the Father and the Son are but one Creatour and so but one God together with the Holy Ghost to whom the incommunicable Perfections and Works of the Deity are attributed For as the Spirit of Man is the same Substance and Being with man and knows the things of man so the Spirit which searcheth and knoweth the deep things of God must needs be one and the same Substance and Being with God The Father was the Father before he created the World or sent his Son The Word and Son of God was the Word and Son beâ—ore the Word was made Flesh And the Holy Spirit was the Spirit before he sanctified either Man or Angel Yet the Father was more clearly manifested to be the Father by sending his Son into the World and the Son to be the Son by the incarnation and work of Redemption And the Holy Ghost to be the Holy Ghost by the Work of Sanctification The Word which was made flesh was coeternal and coequal with the Father though the Humane Nature assumed by the Word was neither coequal nor co-eternal These Three are called Persons § III by some of the Greek Fathers and most of the later Latine Christian Writers A Person was defined long ago by Occam to be Suppositum intellectuale an individual intellectual Substance subsisting by it self And in this strict Sense three Persons as three Angels three men are three distinct individual Substances But thus the Father Son and Holy Ghost are not Three Persons for then there should be three Gods whereas they are but one God and one Divine Substance though they be considered as they are represented according to these three distinct Relations and Relative Properties These three are so intimately united that they are but one individual substance And this Unity of three is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latines Circumincession So that there can be no inequality amongst them in respect of Time Power Dignity or any other ways One may be considered before another in respect of order or origination as some of the School-men speak The Generation of the Son and the Spiration of the Holy Ghost which are wonderful and to us unsearchable had no beginning of Time nor can have end of Duration for they are Eternal In these high and glorious Productions the Essence cannot properly be said to be communicated Some of the Ancients § IV and many of the Modern Writers have denyed the Trinity of Persons and the Deity of the Son and Holy Ghost The Socinians argue against both 1. Against the Trinity of Persons alleaging that three Persons are three individual distinct Substances and thence they infer that if there be three distinct Persons in the Deity then there are three distinct Gods In this Argument they take for granted that in this great mystery the word Person is taken properly and strictly which no understanding Christian ever thought And this is gross and intolerable especially in men otherwise learned and judicious 2. Against the second they argue That because the Father in some places is said to be the onely true God therefore neither the Son nor Spirit can be properly Summus ille Deus that Supream God For example Crellius one of the most learned and judicious of them from those words of our Saviour This is life Eternal to know thee the onely true God argues to this purpose That if the Father be the onely true God then the Son and the Holy Ghost cannot be God This is so unworthy that it deserves no answer In that place the Son is considered as Man and flesh
assumed and so sent how elâ—e could he pray and make intercession For God cannot pray or desire any thing of a Superiour And his Prayer is directed to his Father as God and the supream Cause and Fountain of all those mercies desired in that Prayer and as such he canot be personally considered And it cannot any ways follow that because he to whom flesh assumed did pray was the onely true God that therefore the Word assuming flesh which was in the Beginning before there was any flesh to be assumed and the same with God so that he was God is not God The Text Joh. 1. 1. expresly saith He was God and that God by whom all things were made But he that makes the Holy Ghost to be a Quality and Vertue residing in God and issuing from God upon man as Crellius doth can hardly be reckoned amongst sober Christians The Master of the Sentences and the School-men following him out of Austin § V make the Soul of man an Image of the Trinity And Bacon is resolute according to his Title Doctor Resolutus and saith that the Trinity is Deus intellectus et amatus à Seipso God understood and beloved of himself Yet they agree not in what respect the Soul is this Image Whether in respect of the Substance or the Faculties or the Substance and two Acts as Cameracensis and others do determine which is most probably the sense of St. Austin If the Soul understand and love it Self understood it 's the same one individual Substance which understandeth which is understoood which is loved Yet the Soul as Understanding differs from it Self as understood and as understanding and understood from it self as loving and loved yet this Image and Representation is very imperfect not so much for Peter Lombard's Reasons But 1. Because we do not understand how the Eternal and infinite Deity doth act upon it self 2. The Soul hath no perfect Knowledge of it self as God hath of himself 3. Man's Soul as the Object of it self known and loved is but the Soul intentionally and so the Productions are not real but imperfect but the Divine Productions are perfect But it 's our Duty to be wise and sober and restrain our inclination and propension to curious Speculations in these great Mysteries And we must know that the Predications and Expressions used in the Scripture concerning God the Father Son and Holy Ghost transcend the Rules of Humane Logick Grammar Rhetorick And I am verily perswaded that the mystery of the Trinity is more fully and clearly delivered in Scripture then we understand it By all this § VI we may clearly understand that there is a vast yea an infinite distance between God and all other Beings and he is infinitely more glorious and excellent then the best For 1. He is absolutely and every way most perfect so that there is no imperfection nor possibility of imperfection in him 2. That he knowing and enjoying himself fully and for ever must needs be infinitely and eternally delighted with himself and fully for ever content in himself 3. That he is the most noble Object of the Vnderstanding and Will of Men and Angels 4. His Beauty is such that if we could see but some little of it it would enamour and ravish our hearts and wrap us into such an Admiration that all other things even the most excellent would appear to be base and vile in comparison of him He is that Fountain whence the streams of everlasting joy perpetually issue His Majesty is so excellent as that he is worthy to be adored with the greatest humility and reverence But oh How little of his Excellency do we know How seldome do our choicest Contemplations fix upon him How frozen and congealed are our hearts and affections towards Him Oh! Let us improve our knowledge of him that our love may be more ardent our desires of him more quick and lively our Longings after him more vehement our Hearts more purified that we may hasten to the full enjoyment of him in Eternal Glory The great business in this life we have to do is to be cleansed in the blood of Christ that in the end we may be fully consecrated and so fit to enter the Temple of Heaven and see the brightness of his glory that so we may be fully and for ever happy in the presence of this Great and everlasting King All his Perfections do inform us § VII how worthy He alone is to be an Universal Supream Eternal Lord and King For his most perfect Being tends to make him a most Perfect King His absolute Unity is such that there can be no Competitour to lay claim unto the Soveraignty and so it 's a Foundation of perpetual Peace His Immensity is such that he can be and is personally present in all places of his Dominion His Eternity makes him King in all times as his Immensity makes him Lord in all places His Knowledge and Wisdom are such as that he alone can contrive and model the best Government and administer it in the best manner His Integrity and Rectitude is absolute so that his Laws and Judgments must need be just and he cannot possibly do any wrong This is his proper Prerogative His Power is Almighty and irresistible and always regulated most exactly by his Wisdom and Justice So that he alone is able to give absolute and perpetual Protection and render unto his loyal and obedient Subjects Eternal glory and afflict his Enemies and the Wicked with Eternal Punishments So that He and He alone is worthy to reign as He and He alone is able to make us for ever Blessed CHAP. VIII Concerning the Regal Power of God and how it is acquired AFter the Declaration of the absolute Perfection of the glorious and Eternal God in himself § I whereof we know but little Order requires that we next consider him in his Regal Capacity as he is a King That which essentially constitutes a King or Govenour is his Power And Supream and Absolute Power inherent in one Person makes a Supream and Absolute Monarch and such God is and moreâ— Therefore he must needs have not onely an absolute and Supream but an Vniversal and Eternal Power Seeing he must rule and reign universally and Eternally the Nature and Qualities of this Power will be more easily understood after that we know how he doth acquire and exercise it Therefore we must examine How it is Acquired Exercised It 's Acquired by Creation Continued by Preservation Power must be had and possessed before it can be exercised and therefore God first acquired his Power It was indeed virtually in him from everlasting and he was from everlasting worthy of all Power Honour and Dominion yet â—overning power actually he had not before he had Subjects For Power is a Relative Subjects he had not before the Creation And the beginning of his Creation was the beginning of his Actual Power For the Creatures were no sooner made but they were
THEO-POLITICA OR A Body of Divinity CONTAINING The Rules of the special Government OF GOD According to which He orders the immortal and intellectual Creatures Angels and Men to their final and Eternal Estate Being a Method of those saving Truths which are contained in the Canon of the Holy Scripture and abridged in those words of our Saviour Jesus Christ Go and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost Which were the Ground and Foundation of those Apostolical Creeds and Forms of Confessions related by the Ancients and in particular by Irenaeus and Tertullian BY GEORGE LAWSON Rector of More in the County of Salop. LONDON Printed by J. Streater for Francis Tyton and are to be sold at his Shop at the Sign of the Three Daggers in Fleet-street MDCLIX THE EPISTLE TO THE READER Christian Reader I Will not trouble thee with any tedious Preface or Epistle Dedicatory but onely in a few words acquaint thee 1. With the subject of this Treatise 2. The manner how it s handled 3. The use that be made of it I. The Subject is noble and excellent it is that glorious Kingdom and special Governmentt of the Supream Universal and Eternal King which is the principal if not the adoquate subject of the Holy Scriptures which were revealed from Heaven and without which neither Men nor Angels could have known much of it For as it is the Kingdom of God so the Word of God must inform us of it Angels Prophets Apostles and Christ himself spake of it and it was the principal matter of the Doctrine This Government was contrived before the World was and after time began it was one of his principal Works wherein once made known by Revelation we may read more of God of his deepest Counsels and of his perfections then in the vast Volume of Heaven and Earth The Doctrine thereof doth so much concern sinful Man that upon the knowledge thereof depends his Eternal Salvation This Kingdom should be the chiefest subject not onely of our most serious and retired Thoughts but of our Discourse that it might be made known to the following Generations till time shall be no more and it will be the matter of that Heavenly Musick and Melody which Saints and Angels shall make in the Temple of Eternal Glory For all thy Works shall praise thee O Lord and thy Saints shall bles thee They shall speak of the Glory of thy Kingdom and talk of thy power To make known unto the sons of men His mighty Acts and the glorious Majesty of thy Kingdom Thy Kingdom is an everlasting Kingdom and thy Dominion endureth throughout all Generations Psal. 145. 10 11 12 13. This Kingdom did commence upon the Creation of Angels and of Men whom both He governed according to different Rules especially after the Fall and Promise of a Redeemer for then He new-modelled the Government of Mankind and of that new Model there were three degrees The first continued from the times of Adam till the exaltation of Christ at His Fathers right hand The second which is more excellent began to be administred by Christ glorified and shall not determine till all Enemies even Death the last shall be destroyed The third which is most glorious shall commence upon the final Judgment and shall be of endless date This is the subject II. For the manner of handling of it the Language is plain and rather rude then polite and more Grammatical then Rhetorical for my desire was to be understood I had no design to please the curious but by plain Doctrine to inform the Vnderstanding by clear Method to help the Memory and by the divine and excellent matter rather than by excellency of words to work upon the affection and wind into the heart The very Subject being a Kingdom did dictate the Method and the Scripture furnished me with suitable Expressions I do not proceed by way of Dialogue or of Catechisms or of Probleme or of Systems or of Sermons I thought good and took the liberty to deliver positive Doctrine in a continued Discourse yet in a certain method and so to draw on the Reader from one head to another and from one part of this Government to another till he come to the beginning of that perfect and most glorious degree wherein God shall be all in all In some particulars I deliver my opinion yet with submission to the judgment of the more Learned and Judicious I desire no man to believe any thing delivered in this Treatise which shall not be found agreeable to the Holy Scriptures To seduce and mislead the meanest Christian would trouble me much If the more understanding discover my imperfections I desire him to pardon them if any passages be amiss to correct the mistakes and not too rigidly censure the Author We all have much of Man in us we are yet in the flesh and many are our imperfections and mine more then those of others And if every Reader shall remember himself to be a man as yet in the flesh I shall do well enough Let none impute to me the Errata of the Press though some few may be gross for I was for the time of Printing at a great distance Some things in this work I onely touch intending a more distinct discussion in another Book which is an Exposition of the Epistle to the Hebrews This for the manner of handling III. The use of it may be the same with that of other Systems and larger Catechisms What it may adde I leave to others for to judge It may serve to acquaint us more particularly with the nature of that Kingdom whereof many speak and which few do understand It may help to improve our Knowledge of the Principles to understand the Scriptures more clearly to direct younger Students who intend the Ministery to bring some Controversies to an Issue It may give occasion to men of more excellent gifts out of Scriptures to improve the Body of saving Doctrine And for the present it may testifie that notwithstanding all our Divisions and Alterations the substance of the Ancient and Apostolical Doctrine remains amongst us I desired to do some good unto this poor Church and if any good be done it is not I but the Grace of God in me who desired to serve in this as in other things the great and glorious Monarch of this Kingdom To whom be glory everlasting Amen Thine to serve in the Lord GEO LAWSON THE ARGUMENT AND CONTENTS OF The several Chapters LIB I. CHAP. I. THe Subject and Rule of the whole Treatise both in the First and Second Book CHAP. II. The Mind of God concerning His special Kingdom 1. Known unto Himself 2. Revealed 1. To Man immediately by inspiration 2. Communicated by Man to Man by Word and Writing and both Infallibly As written in Hebrew Chaldee Greek it makes up the Canon of the Scripture which is the most excellent Monument in the World and
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
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
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
Word and Son of God for his Natures God and Man for his Offices Prophet Priest and King His Work of Redemption hath two Parts 1. His Humiliation 2. His Exaltation in his Resurrection Ascension Session at his Father's right-hand and investiture with all power in Heaven and Earth whereby he is made Lord and Judge of the World The Application whereby we are made partakers of the Benefits of Christ's Redemption is made by the Spirit and Word working Faith whereby sinful men are made Members of Christ and of the Universal Church which is the society of Saints The benefits of this Redemption applyed and whereof the Church is partaker are Remission of sins Resurrection and Life Everlasting Amongst many other Forms of Confessions § V and Creeds delivered by the Ancients I thought good to pitch upon one in Tertullian especially that in his Prescriptions against Hereticks where we read thus REgula est autem Fidei ut jam hinc quod credamus profiteamur illa seilicet qua Credimus Vnum omnino Deum esse nec Alium prater Mundi Conditorem qui universa de Nihilo produxerit per Verbum Suum primo Omnium â—missum Id verbum Filium ejus appellatum in Nomine Dei variè visum Patriarchis in Prophetis semper auditum Postremo delatum ex Spiritu Dei Patris et virtute in Virginem Mariam Carnem factam in utero ejus et ex eâ natum Hominem et esse Jesum Christum exinde Praedicasse Novam Legem et Novam Promissionem Regni Coelorum virtutes fecisse Fixum cruci Tertiâ Die Resurrexisse In Coelos ereptum Sedere ad Dextram Patris Misisse Vicariam Vim Spiritus Sancti qui Credentes agat Venturus cum Claritate ad Sumendos Sanctos in Vitae aeternae et Promissorum Coelestium Fructum et ad Prophanos judicandos igni perpetuo facta utriusque Partis Resusâ—itatio ne cum Carnis Resurrectione Haec Regula à Christo ut probabitur instituta The reason why I propose this § VI is because its the most full and perfect form of Confession both in Irenaeus and Tertullian Concerning which several things are observable 1. That it agrees with all the rest for Matter and Method 2. It 's most exactly Consentaneous to plain and clear Scripture 3 The Method is grounded upon our Saviours Creed 4. It more fully and perfectly out of the Scriptures informs us of the Person and Natures of Christ and so of his Incarnation For that Word by which the World and so man was created was made flesh 5. As in it we have God the Father creating the World by his Word and the same Word by the Spirit assuming flesh redeeming man so we have the same God by his Spirit sanctifying man more expresly delivered then in any of the rest 6. We may observe that that Word which was first uttered and spoken in the Creation before any thing could be created was uttered and produced from everlasting as a lively Representation of God himself to himself 7. That as the Spirit so the Word was in the Prophets as Prophets as without neither of which they could have been Prophets 8. The Government of God Redeemer is therein more expresly declared then in most of the other Forms For the Government of Creation being presupposed 1. The manner of acquiring a New Power by the Humiliation of the Word made flesh 2. His Investiture with this Power in his Exaltation 3. The Exercise of it 1. In giving the New Law with a Promise of Heaven's Kingdom 2. In adjudging men either Prophane to everlasting fire or Holy unto the enjoyment of Life everlasting upon the Resurrection of both in the last and Universal Judgment are in these few Words delivered plainly and clearly 9. This Form was received by the Church from the Apostles and by the Apostles from Christ. 10. That not any but Hereticks did question any thing in this Creed 11. Seeing these Hereticks professed themselves Christians and did acknowledge Christ and this had continued from Christ and the Apostles Universally and without controversie before these Hereticks did arise therefore it did sufficiently prescribe against all Heresies which different from it did arise afterwards The Analysis of these Creeds § VII and Confessions according to the ensuing Discourse intended takes in the matter and method in general of the former yet is delivered in other expressions To understand it the better you must observe 1. That it presupposeth the principal Subject of the Holy Scriptures to be the Kingdom of God and that the Doctrine thereof is contracted in the Ancient Creeds and Forms of Confession 2. That in a Kingdom or Government there must be a King or Governour invested with Power which is 1. Acquired 2. Exercised It 's exercised 1. In constituting a Common-Wealth 2. In the Administration of the same The Common-wealth is administred by Laws and Judgments Laws determine the Duties and Dues of men Judgment renders the Dues of Rewards or Punishments according to the observation or violation of the Laws These things observed We have in this Kingdom 1. The KING 2. His Government The King is God the Father Son and Holy Ghost who alone is worthy of all honour glory power and dominion for evermore His Government presupposeth his Power which is 1. Acquired 2. Exercised It 's acquired by Creation as it is continued by Preservation For immediatly upon the Creation he became the Supream Universal and Absolute Lord and continues so for evermore by his perpetual Preservation For seeing he made all things even Men and Angels of nothing and they do always for ever wholly depend upon him therefore he must needs have an absolute full and perpetual Propriety in and Dominion over them and they must needs be his Servants and Vassals This Power thus acquired began to be exercised immediatly upon the Creation 1. In the general Government of all things 1. By a constitution of an Order amongst them 2. By a Direction of them according to that Order to their ends 2. In the special Government of the immortal and intellectual Creatures who alone were capable of Laws Rewards and Punishments These speciall Creatures were Angels and Men. Amongst the Angels he 1. Established an Order 2. According to that Order he doth govern them and exercise his Power 1. In giving them Laws 2. In judging them according to those Laws Some of the Angels continued loyal and obedient and were confirmed in perpetual estate of Holiness and Happiness which was their Reward The disloyal and Apostate Angels were cast down from Heaven and reserved in everlasting Chains under Darkness unto the Judgment of the great day Jude v. 6. This was their Doom and the judgment of God upon the Angels The Government of Men is two-fold The first of Justice The second of Mercy Of Justice in the first Adam of Mercy in the second In the first after God became his Lord and Man his Subject in a special manner he
gives him Laws both Moral and Positive and whilest man is obedient his estate is comfortable But this not continuing long he is tempted sinneth and so is judged yet so that the Sentence in part might be reversed the Eternal Punishment deserved was made upon certain conditions avoidable and might be prevented And least man should perish everlastingly this Government is altered and God acquires a new power by the work of Redemption and doth exercise it by the Redeemer The Redeemer is the Word who was God and the Son of God made flesh and anointed with the Holy Ghost by whom he was conceived to be a Prophet Priest and King As Priest he offers himself a Sacrifice upon the Cross satisfies God's justice merits mans salvation and his own eternal glory and upon his Resurrection he is invested with that glory and power which he had merited and God by him begins to exercise his new acquired power 1. By constituting a new Kingdom whereof the Head must be his Son at his right hand and the Church his body Politick 2. By the administration of this kingdom with victorious power unto the end For Christ must reign till his enemies be made his footstool In this Administration he 1. Appoints officers who must Publish the Laws of his Kingdom and endues them with the Holy Ghost from Heaven Their doctrine toâ—ether with the Power of the Spirit is made known and effectuall in all Nations and some believe some love darknesse rather then light The Believers make up the Body of the Church Unbelievers constitute the body both of Rebels and Enemies and both are the subject of the judgment of God Redeemer by Christ. This judgment is executed in Rewards and Punishments in this life upon particular persons severally and successively considered and is fully consummate upon the Resurrection at the Universall or generall Assizes when the Wicked with the Angels shall be cast into everlasting fire and the Righteous shall be rewarded with eternall glory The punishments determined by this Judgment as also the rewards shall be perpetuall And in all this there is in the matter or the method no difference or variation from the Ancient Creeds or in the expressions from the holy Scriptures Before I conclude this Chapter § VIII I will say something though briefly 1. Of the name of Creed and Confession 2. Of knowledge and Obedience 3. Of faith in Particular 1. These Sums and Methods are called Creeds because the matter of them is Credenda things or rather truths concerning things to be believed And Confessions because the Truths believed in the heart must be Confessed with the mouth For with the heart man believeth unto Righteousnesse and with the mouth Confession is made to Salvation Rom. 10. 10. 2. If we consider the Doctrine of the Holy Scriptures contracted in these Confessions in respect of mans duty all things therein are proposed 1. As Truths 2. Some things as Commands or Laws As Truths mans duty is to believe them as Commands to obey them Thence that distribution of Divine and Saving Doctrine into Faith or Obedience The truths and so the knowledge and unbelief of them are first in order And because the matter of some truths are commands therefore Commands and Obedience follow as the second in order Both are contained in the Scriptures expresly In the Creeds the Commands and Obedience are implied Yet lest we mistake we must distinguish between the knowledge and obedience of Angels and the knowledge and obedience of man And both these may be considered in respect of man innocent man fallen man under the Law man under the Gospell For in all these respects they are different as will appear hereafter 3. Mans knowledge especially since the fall is imperfect and is not so evident as demonstrative and intuitive knowledge is and therefore called Faith which cannot perceive the things known cleerly or immediately but by vertue of a Testimony To define which faith in general it must needs be proper unto Logick which is the rule of mans understanding whereof faith is an act and in general that which we call assent allowing the connexion of the termes of a proposition and yeilds unto it as true Yet this Assent though firm and certain is not so perfect as that which is grounded upon immediate Evidence of the things represented by the Termes Therefore Lincolniensis makes the Genus of it to be Opinion and saith that fides est opinio And that faith which is grounded onely upon probable reasons can be no more then Opinion which alwayes is an Assent yet not firm and certain as this Faith we speak of must be For it is divine and immediately grounded on the testimony or word of God certainly known to be such It 's not the word of God immediately to me as spoken by man either fallible or infallible but either as attested outwardly by miracles or gifts of the Holy Ghost or some other way or inwardly by some real effects of the Spirit writing this word in mans heart powerfully to affect it and incline it to obedience A Speculative and general assent without any Saving effects the Devils may have The Tradition of the Church or testimony of any man cannot possibly represent the word of God as the word of God immediately to the Soul The Practical divine assent is a great part of our Regeneration and the Principle of all divine and noble actions as it is of all Spiritual Solid Comfort CHAP. IV. Of the Divine Essence and Attributes in General IN the Kingdom of God § I the Scriptures represent unto us 1. The King 2. His Government The King must be considered 1. In himself 2. In his Legal Capacity or as King As in himself he is God the Father and the Son and the Holy Ghost The term or word GOD puts us in mind of the Essence and being of this King and the terms Father Son and Holy Ghost of his acting in himself and those Wonderful and hidden productions Whence arise severall Relations and Relative properties But before I proceed to speak of these deepest Mysteries I must say something of our knowledge of God and the way how he doth represent himself unto us so that we may understand some little of him in the darknesse of the World till we see him face to face and more fully and clearly in Eternal Glory Such is the excellency of this King and such the brightnesse of his Glory that it denies any near accesse to Silly mortal man who must not curiously Pry into these Secrets but humbly adore and at a great distance That God is most intelligible in himself is certain For the perfect Being is the most perfect object of understanding But it 's one thing to be so clearly visible in himself another to be so to us An Infinite and Eternall Being must needs be far above a finite and limited understanding Such especially ours now is For our Capacity is Shallow and Narrow
shall not ever be totally in Act. For he doth not effect all things which he can but those things which he will He is said to be pure Act in respect of his Essence and eternall acting upon himself And this power as an Attribute is pure act and in that respect is properly actual strength not power physically taken It extends to all things possible and is able to produce them But we must not think that they are possible or producible in themselves but in respect of this power And it 's to be conceived first as able to effect before it actually effect any thing as it actually effecteth all things that are effected It 's the root and originall of all created active Power and all Created causes are effects of it and act as acted and moved by him How it acts and concurrs with free Agents when they sin the Wit of Man cannot clearly understand and satisfie it self But this is certain that as the Decree so the Power is alwayes regulated by the Wisdom and Juctice of God It 's great and irresistible For though men and Angels may disobey his Lawes yet they cannot resist or hinder his power For he is in the Heavens and hath done whatsoever he pleased Psal. 115. 3. And whatsoever the Lord pleased that did He in Heaven and in Earth in the Seas and all deep places Psal. 135. 6. Therefore if God promise great things and such as to man may seem impossible we may safely rely upon Him What is said shall certainly be done Thus â—art the Works of God have been considered in respect of the Essence § VIII It remaines that we observe them with respect unto the Father Son and Holy Ghost In this later respect the Authours of Theologicall Systems inform us of two things Their Co-operation Distinct manner of Working The Co-operation is that whereby the Father Son and Holy Ghost concur as one Individual efficient cause of every Work and effect out of themselves In this respect that 's true that Opera Trinitatis ad Extra sunt indivisa What one is said to do all are to be understood to do The Father doth not create without the Word nor was the Word made flesh nor did redeem without the Father nor the Holy Ghost sanctifie without the Father and the Word neither do the Father and the Son any thing without the Holy Ghost For all the Works of God ad extra do necessarily presuppose the immanent necessary acts of the Deity upon it self Yet we must not conceive them as any wayes unequal either in themselves or in their working nor as three distinct agents uniting their forces joyntly to produce one and the same effect For one Individuall Essence must needs if it act be one Individuall Agent in the production of all Creatures and effecting all his works Therefore we find the Creation and other Works of God ascribed as well unto the Word and Spirit as to the Father and for the most part to them all as to one God The manner of their concurrence is that § IX whereby the Father worketh by the Word and Spirit the Son from the Father by the Spirit and the Spirit from them both This doth imply that the manner of their Work is distinct yet it 's very difficult to conceive the distinction or difference We read that the Father doth many things by the Word and Spirit but never that the Word or Spirit did any thing by the Father All things were made by the Word and without him was not any thing made that was made John 1. 3 And by him were all things created and by him all things consist Col. 1. 16 17. And God the Father is said to have made the Worlds by him Heb. 1 2. The Father will quicken our bodyes by his Spirit dwelling in us Rom. 8. 11. And he revealed the deep things of his Gospel by his Spirit 1 Cor. 2. 10. And God elected the Thessalonian Christians to Salvation through the Sanctification of the Spirit 2 Thes. 2. 13. We have some resemblance hereof in the soul of man which being one individuall essence is one individuall agent It conâ—riveth all its works by the counsell of the understanding determines them by his will and is ready to effect them by his active power When it actually produceth any thing the Will commands the understanding directs and the power executeth The Will is first and begins the understanding is the second and goes on the power is the last and finisheth the Work And these three inseparably and individually concur efficiently to produce the effect as one efficient And the Will directs by the understanding and executes by understanding directing the power and by the Power Acting according to the Understanding How Redemption is appropriated to the â—on and Sanctification to the Holy Ghost must be considered hereafter In these things We must be sober and not Curious We must neither confidently affirm any thing as a Divine Truth which is not evident unto us out of the Scripture nor Peremptorily deny any thing because We do not clearly see it in the Scriptures For so the Sadduces deny'd the Resurrection because they could not see it in the Book of God Though it was in that book as our Saviour made it evident These things premised concerning the Works of God in general § X I will proceed to say something of them in particular Though they be many yet may they all be reduced to three heads For they all are either works of Creation of Preservation or of Ordination Some bring these under two heads the first of Creation the second of Providence And by Providence they understand both Preservation and Government But this is but difference in Words The first work whereby the Eternall King did first acquire his power is Creation Which is a Work of God whereby in the beginning he created Heaven and Earth and all things therein This work must be considered Absolutely in it self Respectively as aground of absolute power And in it self Generally Specially in respect of man In it self generally it 's A Work or Act of God yet this Act is not immanent but emanant and transient yet farr different from the Acts of any Creature and from many other Acts of God It had an objâ—ct logically considered no subject existent For the Creature as existent was an effect and not the subject of it As Cameracensis doth distinguish of Predestination That Praedestinatio Activa est Deus Praedestinans Passiva est Res Praedestinata So Creatio activa est Dâ—uâ— creans Passiva Res creata So that in Creation we have God and his Creativity as Occam and Bacon expresse it and the thing created It is a proper Act of God and can be truly affirmed of nothing else if it were not so God by this work could not be distinguished from all other things as by this act we read in Scripture he is The first part of the Creation presupposed no matter
Roof and highest part of the Lower-World These were made not onely for Beauty and Ornament but also for the benefit of the Lower Globe upon which by light and motion they have great power And as the order wherein they were placed and their motion in a certain Line according to a certain Rule which they always observe is excellent so the use and benefit of them is manifold and wonderful Between these and the Earth we have the Meteors which sometimes are Natural sometimes Supernatural and Prodigious The Heaven thus adorned the Glorious Creatour descends into the Water and thence produceth Fish to live spawn and swim in the Water and the Fowl to fly in the Firmament of Heaven and build and multiply upon the Earth Amongst the Watry-Creatures the Whales and Sea-Dragons are most eminent and terrible After all these finished He concludes his Creation with Beasts Cattle creeping things although animate yer irrational And last of all with Man a rational and noble Creature whose Creation requires a more particular and distinct consideration And this is the Genuine Order of Physicks or Natural Philosophie which should inform us not onely of Bodies but Spirits which have Nature and Being and Original of Being as well as other Creatures The Creation of Man § XIII is that whereby God according to his Image and likeness made Man of the Dust of the Earth breathing into his Nostrils the breath of life whereby he became a living soul and Woman of a Rib that they might have Dominion over the Sensitive Creatures and the Earth Gen. 1. 26 27 2. 7 22. Or more briefly It is that whereby he made man Male and Female according to his Image To know the Creation of man doth nearly and very much concern us not onely because we are men and also excellent Creatures but also because this knowledge gives much light unto the knowledge of this Kingdom and tends much to the glory of God and our eternal happiness He is the Abridgment of Heaven and Earth and is virtually the whole World and therefore styled the Micro-cosme or Little World His Body hath affinity with the Earth his Soul with Heaven and Angels Like those pretious stones which though Earth yet participate of Heaven He is the Horizon of Time and Eternity and dwells in the Confines of both as being contiguous both to the one and other He was stamped with the Image of God and was made capable of Heaven and Beatifical Communion with this Eternal King To understand his excellency the better we must consider his Parts and Perfections The Parts are two the Body and the Soul The Body was made of Dust and Dust of nothing at the first As there was a great distance betwixt Dust and nothing so there is between Dust and the Body if we look upon it but as a Carkass much more if we consider it as animated by the presence union and power of the Soul and most of all as glorified This distance between Dust and a Body is so great that nothing but the Hand of Heaven and the Art of the Almighty could make it so excellent a piece The Matter was base the Workmanship was excellent and will more gloriously appear when God who made it out of the Dust at first a Natural Body shall raise it again out of the Dust to make it a Spiritual Body The Perfections of the Body are these The Organs the orderly Composure of them and the Faculties For though it be but a Body and far inferiour to the Soul yet of all other Bodies it is most excellent as being a fit Habitation for the Immortal Soul as no other Body can be The Organs and Members are many their order composure and dependance one upon another excellent and curious the Faculties and Motions are wonderful They who know it best admire it most and know that the very Conception much more the Creation is a kind of Miracle It is not onely a fit Tabernacle for the Soul which was breath'd into it from Heaven but also a fit Instrument and Servant to perform the Works of Righteousness and Holiness jointly with the Soul as directed by it And as it concurs with the Soul to do good or evil so it shall partake with the Soul in rewards and punishments And no Body but this of man can be the Temple of the Holy Ghost and though it be corruptible and may die and by reason of sin is condemned to the Dust from whence it was taken yet this punishment lies upon it but for a time and as it is capable of Immortality so it shall be immortal and glorious upon the Resurrection Yet that which doth more ennoble § XIV and advance man is his reasonable and immortal Soul which is a Spiritual Substance and as a Spirit doth animate act and guide it being concreated and made with it and may and doth live when separated from it The Union of them is wonderful yet dissoluble and for Sin is dissolved It 's said God breathed in his Nostrils or his face the breath of life and man became a Living Soul What Expositors say upon the place I will not now report but onely observe 1. That these words speak of the Creation of the Soul yet especially as it did animate the Body 2. That it was not created first out of the Body and then put into it but created in it as it always is For God creates the Spirit in the midst of Man 3. That though God breathed it into Man yet it was no part nor particle of God's Essence but an effect of his power 4. That his Soul was reasonable and far more excellent then that of Beasts and therefore tearmed by the Chaldy-Paraphrast A speaking Soul for to speak is a proper effect of Reason 5. This Soul was created immediately and invisibly from God in an unspeakable manner as is signified by those words And God breathed in his face And in the face it doth most appear and manifest it self according to that saying Vultus est index Animi 6. By the Breathing it was united to the Body of which it might have kept possession for ever if Sin had not been a Cause of Dispossession Yet the second Union by the Resurrection when God shall breathe upon the Dust again shall be so firm as that it never shall be dissolved What this Soul of man is we do not perfectly know And it was well observed of Learned Vives that God gives us these Souls not so much to know their Essence as to use them Something vve know of them by Reason and Discourse something by Experience but most of all by the Holy Scriptures The Excellency thereof is clearly known by the Acts and Effects thereof it understands and freely wills The Understanding reacheth all things and in some manner and measure knoweth God and reacheth Eternity In this respect it 's said to be all things because it hath some affinity and cognation with all Objectes and a
some make a part of Providence as in some sense it may be For by whatsoever his Propriety and the dependency and subjection of the Creature is continued by the same his Power is continued And as by Creation all things were made so by Preservation which is a continued Creation all things continue his There is indeed some difference between Creation and Preservation not only in this that Preservation presupposeth and necessarily requireth the Creation and all things existent in their Actual Being But Creation presupposed nothing but his Almighty Power but also in this that in Creation he made no use of the secondary Causes and means as in Providence he doth yet these means and secondary causes are not used out of necessity For what he doth effect by them he can easily do without them Therefore the use of them is merely voluntary and to let us understand so much he many times omits them Some things are preserved by Food which is like Fuel to the fire which continually seeds upon it and when it 's wholly consumed or with-drawn it 's presently quenched Thus the life of man is preserved by Bread yet God makes this Bread gives it to whom he will and denies it when he will and his Blessings gives it Vertue to preserve that Life which it cannot restore once lost or give where it is not Yet man lives not by Bread alone but by every word which proceedeth out of God's mouth Where it 's had and used God is the principal cause and when life is preserved without it He is the sole Preserver The continuance of the Creature 's Being doth so necessarily always depend on God as well as his Powers and Operations that he need not let loose one contrary against another for their mutuall Destruction but if he once with-hold his hand the most excellent and incorruptible Creatures return to nothing and lose their entity they obtained by Creation For as 't is said of sensitive Creatures Thou takest away their breath they dye and return to their Dust Psal. 104. 29. So it 's true of all other things both severally and joyntly Thou deniest thy preserving Power wholly they cease to be and return to their former nothing Therefore God in the Holy Scriptures is so often said to uphold all things by the Word of his Power and it 's said that by him all things consist CHAP. IX Concerning the Exercise of God's Power in general GOD having thus acquired this transcendent Power § I he presently began to exercise the same in the Government of the World and as the power is continued perpetually by Preservation so it is continually exercised Government is an Act of Power as Power is a Right to govern and order those that are subject and it requires a Superiour Understanding a Superiour Will a Superiour Strength and the more excellent the Wisdom the more just the Will the more irresiâ—â—ible the strength of the Governour the more excellent the Government will be Seeing therefore all these concur most eminently in God His Government must needs be most perfect as no doubt it is This Government may be considered as General of all things Special of some special Creatures And in both we may observe the Constitution Administration For God first constituted an exact Order and after that administred and disposed of all things according to that Order This Order was ready immediatly upon the Creation For he did not first make the Creatures without any Order but in an excellent way For all and every one of them were made Ordinable to some certain end and to this they were inclined and set in direct Positure towards their Perfection Yet because Inclination was vain without Motion he gave them power to move But yet Motion without a Rule might wander and come short of the end he therefore gave every thing a Rule that the motion might be Regular tend directly to and so reach it's end and the Rule was imprinted in the Creature as the Pure Morals in Men and Angels As there were several and distinct Ranks and Degrees of Creatures so there were several ends And these ends were not separated at a distance nor contrary one unto another but were disposed in an excellent order and united like so many Links in one Chain Some were Superiour some Inferiour and one last and supream to which all the rest were subordinate yet like so many lines did tend unto and end in that highest as in one Center And that end was not the particular end of some particular Creature or Creatures but the universal end of all which some means did reach immediately others at a distance In the Administration the Rules were as Laws prefixed by God and the Events of every Motion were as Judgments and Determinations And there are some generals in Men and Angels which come within the compass of this general Administration And though the Supream Lord bound all Creatures by certain Rules and limited them yet be reserved a Power to himself to act above and besides these Rules at Will and Pleasure and if his Wisdom should think good to new-model the whole Frame of his Government Hence the Distinctions of mediate and immediate ordinary and extraordinary Providence under which last Head comes in that of Miracles which are works of transcendent Power above the activity of the Creature wherin God doth not observe the Order established in Creation whereunto he bound the Creature but not Himself They serve as they are fit for these ends to let men know that there is a great difference between his Works and those of inferiour Agents though he may use their petty efficiency in doing of them They rouz and quicken the dull and drowsie minds of Men who are not so much moved with ordinary Works though excellent The Sun it self that glorious Light of Heaven is no strange thing unto us because it gives us light every day whereas if it were newly made and we had never seen it before we should be amazed and wonder at the excellent beauty and brightness of so goodly a Creature They let men know that they have no need of â—econdary causes He can do as much and far more without them as with them They confirm the Doctrine of his Messengers and make those high and mysterious truths which are strange and above the Rules of Reason to be credible They are not frequent least they should prove ordinary and not so effectual to moâ—e the hearts of men And they are either Works of Mercy as those of our Saviour were or Works of Judgment and so they manifest not onely his wondrous Wisdom and transcendent Power but also his Justice and his Mercy They supply the deâ—ects of inferiour causes and manifest that God is not tyed to the Order prescribed to the Creatures in the Creation In this Providence § II which though excellent is inferiour to that which directs the most excellent Creatures to their eternal estate we might observe the
this Government of Angels which no doubt is wonderful we have 1. The Legislation 2. The Judgment of God For no doubt God gave them Laws and according to their obedience or disobedience judged them for both these are evident out of Scripture What Laws God gave them in particular we know not That they were bound to continue righteous and holy as God made them and to love God and one another there can be no question These were Principles written and concreated if I may so speak with them yet that upon the Performance Eternal Glory and Security of the same would follow or that upon the non-Performance eternal punishments would be inflicted could not be so clear by Creation unto them There was another Law whereby they were obliged to observe that order amongst themselves which he at first instituted For there is an Order and Polity amongst the Angels but whether Monarchical or some other we know not If the Devils those Apostate Angels do observe the order of their Creation it seems to be Monarchical For we read of the Prince of Devils the Prince of the World the Prince of the Power of the Air or Darkness as the Word doth sometimes signifie What their Duty was in respect of Man or of the other Creatures is not so evident It 's certain that the Holy Angels are Ministring Spirits for the good of Gods servants and Sons since the fall Though the Pure and Generall Morals of the Decalogue did bind them yet as that Law was given to Adam to Israel or to the Church-Christian it could not bind them For therein there be Duties proper to Man and such as no ways can agree to Angels And here I might take occasion to explain the Morall Law but this I reserve till I come to speak of the Laws of God as Redeemer by Jesus Christ exalted at his right hand and reigning in the Brightnesse of eternall Glory For there were Laws of Righteouâ—nesse and Holinesse and morall duties given to Angels to Adam to the Heathen to Israel to the Church-Christian as shall be made manifest hereafter After Laws Moral and Positive § IV follows Judgment and upon the observation and violation of the same God began to exercise his Jurisdiction and to judge the Angels And this was the first Court God kept and the generall Assises wherein all the Angels were convented and rewarded to punished according to Observation or Violation of the Laws given to them The rule of this judgment were those Laws The Object Angels obeying or disobeying The Retribution was of Rewards or Punishments That many of the Angels sinned and transgressed those Laws and many did obey them the Holy Scriptures make evident And here it 's to be noted that the Sin of Angels was personall For in one sinning all did not sin in one condemned all were not condemned though by one man sin entred upon all mankind and by sin death Some one oâ— few of the Angels might be leaders in this Apostacy and by their example and Perswasion pervert many That vision of the Dragon and his Angels Revel 12. 7. may seem to imply some such thing But whether it be so or otherwise it 's certain a multitude of Angels sinned and revolted under one Head and Prince under whom they continue Revolters unto this day And here I might take occasion to speak of sin in general but I defer it till I speak of the fall and sin of Man What the first sin of these immorall spirits was in particular is not so clear as it 's clear they did sin And therefore we must obâ—erve 1. That they sinned 2. Were judged and condemned 1. They sinned 2 Pet. 2. 4. They kept not their first estate or Principality but left their own habitation Jude v. 6. which seems to imply their Ambition through which they aspired higher as discontented with their Station wherein God placed them at first and so violated the order established by him were murtherers and lyars from the beginning and abode not in the truth Joh. 8. 44. And he sinned from the beginning 1 Joh. 3. 8. That they sinned signifies unto us their Disobedience in generall That they abode not in the truth kept not their first state or Principality seems to be their first sin That they were lyars and murtherers doth point at their Envy and Malice against man which moved them to seek and contrive his ruine And upon this many think their condition desperate and their eâ—ernal punishment unavoydable But this is certain it did aggravate their former sin and made their punishment more grievous which punishment is expresed in the said texts That God spared them not that he cast them down to Hell as some turn it But Jude explaines the meaning That they are reserved in everlasting or invisible Chaines under darknesse unto the Judgment of the great day And he accursed them The sentence passed upon them was a sentence of condâ—mnation and the execution was that curse of excommunication and their Banishment out of Heaven and the light of glory the confining of them in darknesse and the binding them over to the Punishment of the great day of Final Judgment and so that their eternal misery and torment is inevitable And these places with others inform us That their Punishment is not Consummate but shall be far greater then now it is When at the great and last day they shall be cast into the Lake of fire and Brimstone and tormented with eternall paines without any intermission Their Punishment for the Present is loss of Heaven and Light Darknesse imprisonment fear and torment in the remembrance of that dreadfull day And this judgment passed upon them is an example to us sinfull Wretches to take heed of their sins lest we be sent into that eternall fire prepared for the Prince of Devils and his Angels The judgment of the rest of the Angels was passed at the same time § V And therein we may Consider 1. Their obedience 2. Their reward Their obedience is implyed by the disobedience of the Apostate Angels For iâ— this was their sin that they abode not in the Truth then the obedience of the rest of the Angels was that they abode in the truth were contented with their Station and â—oved man upon whom Gods Image was stamped They were found humbly subject unto the Power and obedient to the Laws of their glorious and Eternall Lord and Soveraign and that in the day of their great triall when the rest of their fellow-Angels revolted rebelled and became murderers of mankind Their reward was agreeable to their loyalty and obedience And it may be considered as inchâ—ate and received in part or as Consummate As begun and received in part they continue in the happy condition wherein they were created and are confirmed and secured there in And their joy and happinesse must needs be great because they enjoy the Glorious habitation of Heaven though many times sent from thence They see the
usurpation and an incâ—oachment upon the Soveraign power of God who alone hath right to determine and institute these things As he hath prohibited religious Worship to be given to any but himself so he hath said that we must not do unto him the true God as the Heathen did to their Gods What he commands that they must do and must not add nor diminish Deut. 12. 31. 32. The Heathens made Images to represent their gods instituted rites some ridiculous some vain some abominable and did Worship the Images and their Gods in them by them before them and sacrificed their innocent Children unto them Men out of devotion or some other reason may add unto the rules of worship given by God or they may neglect them and omit them and institute something of their own but both are against this Law In this Commandement therefore § XI are forbidden all the foolish vain abominable superstitious rites and ceremonyes used by the Heathen both before and after the time of Moses all of all the revolting Jewes of all Mahumetans since the time of Mahomet and of Christians after that superstition entred into the Church as it entred betimes For some of the Jewes being made Christians and disperâ—ed into severaâ—l Countryes retained some of their Pharisaical traditiâ—ns and many of the Levitical Ceremonyes as being zealous of the Law and many of the Heathens converted could not at first be weaned from their heathenish customes and rites And of this some of the ancients complained in their times Some relicks both of Levitical rites and Heathenish Ceremonyes we find in many places at this day I will not in this brief exposition â—pend time in the examination of the Ceremonyes of the Masse which are very many in such a short piece of Service It 's matter oâ— Lamentation to consider how soon Superstition and Idolatry entred into the Church and being diffused through many places and having continued for a long time they put on the face oâ— Vniversality and Antiquity though neither of these be a sufficient ground to warrant any thing not instituted from Heaven Both these entred secretly and by degrees For Commemoration conâ—inued for a time and received gave occasion unto and ended in the invocation of Saints and Angels Images and Monuments of God Saints and Angels secretly crept in and were tolerated and allowed for Instruction and at length abused to Adoration And in the end the worship of Images was defended commanded used established by civil Lawes and Ecclesiasticall Canons though it was much opposed from the beginning But that which made up and brought unto perfection both Superstition and Idolatry amongst Christians was a Doctrine which did peremptorily affirm and many did and do believe it that a Wafer or a piece of Bread by a few words of a Priest was changed into the Body of Christ and Wine into his blood contrary to Scripture reason sense And it was and is commanded that upon this supposed imaginary change this Wafer and this Wine should be worshipped as God with divine and religious worship And it 's stupendious and a matter of amazement that Christians who professe the Scriptures to be the word of God that the God who made Heaven and Earth is onely one and our Lord Jeâ—us Christ one onely Lord shoulâ— believe A morsel of bread not only to be a sign of Gods presence but to be the onely true God and so be worshipped with the highest degree of Worship Yet the Eternal Glorious and most Just God looks down from Heaven sees all this and in due time will certainly judge it I need not here insist upon particulars and enumerate the superstitious rites and ceremonyes invented and used either by Heathens Jewes Christians or Mahumetans Many of them are expresly named and particularly delivered in Scripture Many others both in Christian and prophane Historyes What is here commanded may be easily understood § XII not onely from the Prohibition but also from the end and scope of this commandement For it was added to be a Fense unto the former Commandement and to prevent the violation thereof For how can we worship God as God and the onely God except we know what manner or kind of worship is most suitable to his Majesty acceptable to him and conducing to his glory and this in all times Yet these things he alone doth know and hath power to institute and his institutions are the onely rule of Worship and tend most effectually to preserve it pure and undefiled It 's true that many rites and Ceremonyes invented by man may have a fair face of devotion and Reverence but they never proved to do any good but much hurt For they did beget false notions and apprehensions of the Deity who is to be conceived of by us according as he is represented in the holy Scriptures For if our apprehensions be false our affections and worship will be base and adulterate Therefore the general duty here presented is to worship God with that Worship which he hath instituted in his word without addition or diminution As for circumstances of time place and order to be observed in the Worship of God either publick or private they ought to be regulated by the general rules of Scripture particular examples of such as are related in the Scripture to have performed the service and worship of God according to those general rules and the prudential dictates of right reason no wayes different from but agreeable to the Word of God For these are not any parts of Worship but accidentall to the Worship of God yet not to it precisely as worship but as a serious act which requires in the performance thereof due circumstances order and decency As for significant ceremonyes annexed to the service of God no wayes conducing to the better performance thereof I think they are better spared and omitted then used and observed For though consiâ—ered in themselves without any reference to Gods worship they be indifferent and so in generall may be lawfull yet if we examine their original the first occasion of their use and institution the persons who use or rather abuse them and understand withall how needlesse and unprofitable they be and how offensive unto some weak Bâ—ethren and also besides these may be instituted many more of that kind and may be imposed upon the same ground and that in the Church of Rome they have been an occasion of superstition it must needs be concluded by impartial and juâ—icious men that they are not expedient To say and publickly declare that they have no sanctifying power that they are neither holy nor unholy will not serve the turn For the same may be said of Images at first when they began to be used and do what we can many of the people do account them to be holy make them parts of Gods worship and are more carefull in the observation of them then they are of the more weighty dutyes of Religion To understand the more
by it he might make men believe and depend upon His Promise confirmed by Oath Thus far the Sin prohibited The penalty threatned upon the sinne committed follows in these words The Lord will not hold him guiltless that taketh his Name in vain Where we have the Sin the Punishment the Judge The sin is to â—wear falsly and so to abuse and prophane the Name of God and that either in an Assertory or Promissory Oath For in both truth is required and our Yea should be Yea and our Nay Nay otherwise we shall be guilty The punishment is this That we should not be held as guiltless and innocent Where it 's implyed that as we swear truly or falsly â—o we shall be judged and not to be judged guiltless is to be judged and also punished as guilty and that certainly and unavoidably For the Septuagint uâ—e a double Negative Not Not intimating unto us the true Sense to be this that the perjured Wretch shall in no wise escape but certainly shall be punished The Judge is the Lord who knows the Hearts of men and as a Judge takes special notice of all sins and especially of such heynous Crimes as Perjury is And though such guilty persons should escape the hand of Man yet they shall certainly feel the hand of God The punishment due unto this sin is not onely eternal which certainly if not repented of shall be suffered but also some Temporal exemplary Penalty that men may hear and fear and know that there is a God whole Throne is in Heaven that judgeth the World Thus He punished all Israel with three years Famine and seven of Saul's Sons with death for his Perjury 2 Sam. 21. 11. Zedechiah was guilty of this sin and was fearfully punished for the same even because he had violated his Oath whereby he had solemnly conâ—irmed the League made with the King of Babylon Jer. 17. Not onely the Holy Scriptures but other Histories relate God's just Judgment executed upon perjured persons for the flying Roll hovers over their heads and shall certainly enter into the house of him that sweareth faâ—sly by His Name and it shall remain in the midst of his house and shall consume it with the Timbeâ— thereof Zach. 5. 4. The time when and the manner how they shall be punished God hath reserved to himself He sometimes makes use of the Magistrate though with us the Pillory is a punishment less by far then ought to be inflicted But many times the Magistrate is in this particular too remiss and many times is ignorant yet God will in no wise suffer this sin to escape unpunished Sometimes one who abhorrs the sin may be surprized with feâ—r or violent passion as Peter was and may forswear himself yet when he recollects himself and reâ—lects upon his sin he goes into some secret place and weeps bitterly because he hath offended his God This cannot be so grievous an offender as others who have little or no fear of the Deity There is great reason why this Crime should be so severely punished § VII For 1. God name thereby is prophaned For it argues either plain Atheism oâ— a great measure of unbelief and a contempt of the Divine Majesty and therefore must needs highly dishonour God 2. It cuts in sunder the ligaments or bonds of humane society and fearfully perverts judgement So that if this sin be suffered and not punished Gods name will be dishonoured judgment perverted leagâ—es and contracts invalid and few men can be trusted For if an Oath wherein a man pawnes his soul his interest in God his Eternal estate cannot be believed what can There is also a Vain Swearing § VIII though true which cannot be excused but is here forbidden though it be not so heinous as Perjury Men in Swearing may take the Name of God in Vain several wayes but especially in respect 1. Of the matter 2. Of the end 3. Of the manner 1. The matter may be of little or no moment and such as is no wayes fit to be confirmed by Oath The subject whereof should be weighty and of great importance 2. The end of an Oath is to glorifie God to make that credible to others which cannot any other wayes be made sufficiently evident and which is of special concernment to do right to men to direct judgment to give others security and such like So that there is some kind of necessity of an Oath But many times an Oath taken tends not to any or more of these ends and the matâ—er is such as that it may be believed or not believed without any prejudice to God or man In this case an Oath must needs be vain 3. Gods name is taken in vain for the manner when men swear ignorantly without Knowledge of God or the nature of an Oath or without serious deliberation or without reverence of Gods glorious Name For an Oath is dreadfull as Gods glorious name is dreadfull and our interest in him is all we have to trust to and to pledge this and give our selves as hostages upon every trifling occasion is an high presumption and desperate folly Therefore common swearers are most grievous offenders and ought not to be suffered in any civil State much lesse in a Church Christian. And their sin is so much the more heynous because at first it s so easily avoyded and the custome thereof prevented For there is neither profit nor pleasure nor other worldly advantage to tempt them unto it And there can be no such persons but they must needs be Profane and ungodly Wretches Because the name of God is taken up in other matters § IX as in some kind of Charms Sorceries Witchery Conjurations which are in themselves abominable and unlawfull therefore in this respect they may be reduced unto this Commandement and here forbidden though the things or acts themselves are against the first So likewise the name of God may bâ— Profaned in some kind of Lots Adjurations Vows Curses especially when they are used without warrant and Commission from God Yet some kind of Lots Vowes Cursing Adjuratiâ—â— are lawfull and no wayes against this or any precept of God Extraordinary Lots such was that which was used together with prayer in the choyce of Matthias is no doubt agreeable to Gods law Act. 1. 24 25 26. Vows are promises which are made to God whereby we bind our selves to the performance of some service If the thing be commanded or indifferent in our own power it is lawful Especially when it is made with deliberation and reverence otherwise it is not Excommunication is a Curse and if the cause be just and the offenâ—e such â— shall deserve it and it solemnly performed it 's not prohibited So Adjuration in many Cases is not unlawfull And this is a generall rule that to abuse prophanely any thing sanctified by God is against this Commandement Hither is referred Blasphemy And by Blasphemy may be understood not onely words but thoughts and the disposition of
the Heart Yet many Blasphemyes are against the first precept And there is blasphemy against God Christ the Holy Ghost against the works and words of God against the 〈◊〉 against his institutions Rabshakeh's blasphemous words seem to be Atheisticall as denying the very being or at least the universal providence government and power of God It was a speciall kind of Blasphemy of the Phaâ—â—ses when they ascribed that miracle which Christ did by the finger of God and power of the Holy Ghost to the Prince of Devils Mat. 12. 24. There was in iâ— a complication of sins to be referred to severall heads All false Teachers all â—sapnâ— wresâ— or falsly translate Scriptures have great affinity with swearers For as Peâ—jured persons make God so far as in them lyes a false witnesse so do these and do not â—ear to make God the authour of their abominable errours and deny the truths contained in his Word They will not receive that for the Word of God which he hath testified from Heaven and they will make that his word which is false or was never testified by him Whatsoever hath affiniâ—y with a false or vain Oath so far and in that respect it 's here prohibited And because swearing being one part of Gods Worship and sometimes by a 〈◊〉 is taken for the Worship of God in general as Esay 45. 23. 65. 16. Psal. 63. 11. Jer. 5. 7. 12. 16. Therefore all undue performance of any part of Gods worship is here prohibited Upon this ground to read the Scriptures preach hear discourse oâ— the Word of God and not with respect which is due to the Word of God must needs be guilty To Pray sing Psalmes give thanks or praise God to administer or receive the Sacraments unworthily and in such a manner as shall not be agreeable to the excellency of these â—ivine institutions wherein we draw near to God and God to us must needs be an offence And many do offend often in this particular by ignorance negâ—igence want of due consideration and the prophane and irreveâ—ent dispoâ—â—tion of the heart either before we enter upon these divine services or in the time of performance or immediately when they are finished Theâ—e are the causes why these blessed ordinances make very light impressions or none at all upon our Souls or if these impressions are lively they be soone razed out again We should remember that in these acts of worship we have to deal with God and converse with him as he with us and we approach his Eternal Throne And how much wil it dishonour him and derogate from his glory to be so prophane irreverent heedlesse in his very presence And if we duly consider we shall easily perceive how heynous the offence will be in these performances to suffer our minds to rove and wander and to leave our hearts behind us or come before him and approach his Throne onely with our lips or worship him with base prophane and indisposed Souls There be some who by the outward carriage posâ—ures and gesâ—ures oâ— their body pretend an high degreee of â—everence zeale devotion humility in the service of God and yet their 〈◊〉 are prophane corrupt and unholy and this is a kind of grosse hypocrisie contrary to this Commandement It 's a matter of Lamentation to all Gods Children that when they sincerely intend and seriously endeavour to performe their Religious service to their God in a due and holy manner yet cannot so fix their thoughts continue their heavenly disposition and raise and increase their devotion but find their minds ready to wander and be distracted and their devotion to be interrupted or abated and in that respect acknowleâ—ge their desects in their best performances and sue for pardon earnestly desiring that state of glory wherein they shall be free from all distractions and worship their God with greater perfections When we look upon the greatest part of Christians and take notice of their carriage in the Worship of God not onely in private but in pâ—blique their outward Prophanenesse and irreverence speak aloud the inward prophane irreverent and base disposition of their Souls Yet though hereby God is dishonour'd and his worship polluted they are senslesse of any such sin even when the Judgments of God lye heavy upon them for this sin We have an evident example hereof in the Corinthians who for their unworthy receiving of the Sacrament of the Eucharist were so severely punisht 1 Cor. 11. 30. Thus you have heard what sins are here prohibited expresly or implicitly § XI The dutyes commanded are easily understood by the law of contrariety And for the better knowledge of them we must consider that God doth require and command us not onely to worship him alone and with that kind of worship he hath instituted but to perform his instituted worship in an holy and reverent manner And this due manner of Worship is the thing here commanded So that as God is the object so his Worship is the subject of this Reverence devotion holinesse here required And the first thing commanded is swearing truly and in such a manner as that God may be honoured and that the partyes swearing may be innocent And God in these words doth not command us to swear for that belongs unto the first precept but to swear truâ—y justly and in an holy manner For God foreseeing that the condition of man would be such as that many times an Oath would be not onely convenient but in some respect necessary he thought it fit to regulate the same And therefore did command us 1. To swear by his name not by creatures or false Gods 2. Because in judgments leagues and contracts it was to be solemnly used with some Rite and ceremony he therefore appoints to be a part of his Worship and that not onely to men but Angels 3. Because it would not prove to be of no force and effect if not taken in due manner in this Commandement he therefore prescribes the manner and binds to observe it Not to repeat the Dictinction of Oaths § XII into publick private judicial extrajudicial voluntary imposed I will onely resume that of Assertory and promissory whether negative or affirmative In an Assertory Oath it 's required 1. That the matter confirmed by it be certain in it self and certainly known to the party swearing For if truth and certain knowledge be required in our ordinary speech and conference with others when we affirm or deny any thing much more is it required in an Oath 2. The matter must be of that weight and importance as to be worthy of so high and divine confirmation For God is not to be solemnly invoked and attested in triâ—les and matters of small moment 3. It must be such as may be juâ—â—ly doubted of and that there is a kind of necessity of an Oath for confirmation both because it is of special concernment to determin it and take away the doubt and also there is no
do Christians though the seventh day of the Jewes was the last as Christians is the first of the week as our weeks are now reckoned And if any people in the world then surely Jewes and Christians had their warrant for the observation of holy times from Heaven What the Patriarchs from Adam to Moses did in this particular we cannot so clearly determin because the Scripture in this point is silent That God set a special Character upon the seventh day of creation is evident Gen. 2. 2. 3. Because having finished his glorious works in six dayes he rested the 7th and blessed and hallowed that day and so he did none of the rest Some take it for certain that God even then insâ—ituted the Sabbath and others do think it probable that God from the beginning required of man the 7th part of his time and the 10th part of his goods for his service and reserved both as a chief rent to be paid to him as chief Lord in acknowledgment of his supreme dominion If reason were consulted it could not deny but that these are due to God especially if he require them by a command If Scripture which is a rule above humane reason some think it might be demonstrated that God did command Man to gave both in all times Yet to give both is not moral but positive That is properly Moral which is intrinsecally good just necessary and such as directly and immediately makes a man better and that which is good in this manner cannot any wayes be performed by a wicked man or an hypocrite Yet the tenth of a mans goods and the 7th of his time may be given to God by a Cain by an hypocritical Pharisee tho with an heart rightly qualified they cannot be offered to God by such kind of persons whose very hearts are corrupt and depraved That which is just and holy in it self and renders a man acceptable to God is of universal and perpetual obligation from the beginning If any particular duty afterwards become such by vertue of Gods command though the matter of the duty and the thing commanded in it self be not intrinsecally just then that duty is not moral but positive and receives its morality ab extrinseco from Gods Command not from the nature of the thing In respect of this Morality not onely the Sabbath but the Sacraments and the precept concerning the Tree of Knowledge of good and evil may be said to be moral and so moral and ceremoniall Lawes which are really difâ—erent should be consounded Yet if any will call such commands Positively moral I will not wrangle about words Yet I must say that term Positively moral is not proper nor accurate As in Grammer there be words which derive their signification and in Logick arguments which receive the force of arguing from Primitive so even in this decalogue which we call the moral law there be Commandements which derive their morality from others and all from the first Yet this is the diâ—ference between such Commandements and others which are purely positive or ceremonial That these derivatives have a nearer connexion with pure morals and conduce more effectually to pure justice and holinesse then these positives do whose matter in it self is indifferent and no better The end of this Commandement § III in the third place is to preserve Religion and the Worship of God which without the observation of set and determinate times would soon decay and determine And we find that they who usually neglect Sabbaths and Sanctified Times are prophane and irreligious Wretches God knew this better then we do and therefore so strictly required the Sanctification of the Sabbath Persons who take liberty in their own Families to neglect the constant times of Prayer and serving their God in private and are left to their liberty â—or publick Worship in a short time prove little better then Heathens The end of the Sabbath to the Jew was constantly to worship God in remembrance of Creation and deliverance out of Aegypt Deut. 5. 15. and to distinguish them from the Heathen who had forsaken that God who created Heaven and Earth and worshipped Idols and their Sabbath tended and did conduce to these ends The Christian observes his Sabbath in remembrance of Christ's Resurrection and his Deliverance from Eternal Death thereby and consecrates himself in that day the more solemnly unto that God who hath not onely created but redeemed him And take away their Sabbath-Christian their Religion is not likely to continue long To enter upon the Commandment It 's Affirmative and includes a Negative § IV and in the same we have 1. The Commandement it self 2. The Explication of it The Commandement it self is brief and delivered in few words The Explication is large The words are these Remember the Sabbath-Day to keep it holy Exod. 20. 8. Keep the Sabbath-Day to sanctifie it Deut. 5. 12. Remember in the former place is explained in the latter by the word Keep which word according to the Hebrew Chaldee and the Versâ—on of the Septuagint sometimes signifies to have a special care to keep or observe a thing and the Arabick word Natar is of the same signification And the meaning of it is Have a care and take special heed to sanctifie the Sabbath For when we are forgetful of a thing we neglect it To remember a thing is sometimes to do it if it be a thing to be done as when God saith He will remember His Covenant it 's meant he will be careful to keep and perform it Gen. 9. 15. God had a special reason to prefix this word which signifies or imports special care and heed 1. Because Religion did so much depend upon the Sanctification of the Sabbath and man's Salvation upon Religion 2. I believe the Israelites in Aegypt had much neglected the Sabbath and Holy Times neither if they had been careful could they so well observe them because of their cruel Bondage 3. Some of these Israelites contrary to God's Command went out upon the Sabbath to gather Manna as though that had been an ordinary 〈◊〉 and God did signifie himself much herewith displeased Exod. 16. 26 27. 〈◊〉 hence no man can conclude an higher degree of Morality in this 〈◊〉 then in others For of the four first it 's least Moral Thus far it is 1. As it 's commanded by God 2. As requiring a special and more solemn performance of Moral Duties 3. As necessary for preservation of Religion amongst men The Sabbath-Day The word § V Remember take care and heeâ— is but general though a special Item yet here it 's specified by the Object The Sabbath-Day and the end the Sanctification of it For the thing to be remembred and so carefully observed was the Sanctification of that time The word Sabbath taken from the Hebrew Language and used in many Languages of the World signifies 1. By it self Rest. 2. Joyned with the word Day a time of Rest. 3. A certain determinate time
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
Messengers continually time after time to teach us his Laws to call them to remembrance often and by them to reprove our sins exhort us to obedience and repentance and daily to set life and death before us So unwilling he is to punish so willing to reward And the use we are to make of all the punishments recorded in Scripture both as threatned and executed we may learn from the Apostle For what he saith of the judgments executed upon Israel is true not only of all the rest written in Scripture but of all those which we ourselves both hear of and see and of those we read of in other Histories They all happened unto them for ensamples and they are written for our admonition upon whom the ends of the World are come 1 Cor. 10. 11. God by them speaks unto us in this manner Avoyd such sins and you shall escape such punishments But if you will sin as they did ye shall suffer as they did And we upon whom the ends of the World are come should be more carefull to avoid sin because as we have more examples to warn us So if we sin our guilt will be the greater and our punishment the heavier And though these punishments be a reason yet they are not the principall why we should take heed of disobedience For a wicked man may fear to sin because he fears to suffer But such is the love of God of goodnesse justice virtue in the regenerate that they hate sin because it 's so base and unjust in it self and so offensive to their Heavenly Father CHAP. XXI Some Rewards tendred by God before the Vniversall Judgment as taking out Stony Hearts Writing his Laws in them c. THe Scriptures many times speak of rewards before Punishments § I especially in such places as describe the finall Doom yet here I have changed the order and that for severall reasons and have first declared the punishments and now proceed to the rewards And in this place I take Reward for any mercy and blessing of God which follows by Divine ordination according to promise upon the performance of any duty required by the Laws of God-Redeemer And as the proper and formall object of punishment is disobedience to the Law of Redemption So reward looks at obedience performed according to that Law and the subject immediately capable thereof is the penitent believer Yet no man by obedience faith repentance can merit any thing at God's hands For all rewards given to sinfull man are merited by Christ and onely upon his merit and Gods promise the obedient derive their right unto them God cannot be bound to reward either man or Angel though innocent and perfectly obedient except by promise he bind himself How then can he any other way be bound to sinfull man So that it 's hence Consequent that though man perform his duty yet the reward is free These rewards are either Temporall or Spirituall For as you heard before Godlinesse hath the promises that is the rewards promised of this life and that which is to come whether they be deliverances or blessings We may understand by the holy Scriptures that God did not onely promise but gave unto his obedient Children in all times even Temporall rewards and not onely blessed them with earthly blessings and upon their prayers delivered them out of afflictions and their enemyes hand but also upon their repentance either removed or diverted by way of prevention Temporal judgments And because these are many and may be easily understood by the promises I passe them by forbearing all further mention of them in this place either as they are proper to single persons or to Societies For so Cityes civil have their proper blessings if they be just and well ordered as safety peace plenty prosperity victory over their enemyes and help and comfort from their confederates and allyes Neither will I enlarge my discourse with a debate whether heathens and others out of the Church may not obtaine from God temporal rewards for their moral Virtues That God doth blesse them Temporally for their justice and other deeds virtuous in that low degree is evident Neither will I enquire how far Ahab and other unregenerate persons by their humiliations and repentance such as they are may prevail with God to avert or put off judgments It 's very certain he is mightily inclined to mercy and will encourage the lest degree of goodnesse in any Person He prevents us with many blessings and doth many things even to the great sinners which he was in no wise bound unto He is willing that sinfull man should love him and live for he takes no pâ—easurâ— in our ruine and misery for that 's his strange work and not so suitable to his gracious disposition Rewards spirituall are the principall § II and to these I proceed whether they be proper to single persons or societies and Churches There be some indeed which a society as such may enjoy for a society doth add unto our happinesse both on earth and in heaven If a Church as a Church shall be obedient her reward no doubt will be Gods speciall protection the continuance of the meanes of conversion and confirmation plenteous store of the gifts of the Spirit and other speciall favours To know these we must consider the promises God hath made to the Church as a Church and especially a Church obedient The principall whereof may be observed in his promises to the seven Churches of Asia For there is hardly any Church that is not fearfully degenerate but may be found in the same condition and case with some of them Yet because most of the rewards there promised are such as single persons regenerate may enjoy I therefore single out some of the principall of them Before I can enter upon particulars § III because it 's properly a reward that follows upon duty performed I must shew what is necessarily required and to be presupposed before the performance of any spirituall duty For there is some mercy wherein God must of necessity prevent us before we can serve and obey him so as to be capable of a spirituall reward God made men and so Angels at the first righteous and holy before they could do any acts of righteousnesse And when God at the first promised Christ and commanded men to repent and believe in him in that very promise was included a promise of the meanes of conversion without which man could never have believed so as to have benefit by Christ. It 's true that man by a demerit antecedent may lose these as the first Apostate Gentiles and afterwards the unbelieving Jew caused God to take these from them But no man by any duty prayer or such meanes can merit them no nor obtaine them For God in these mercyes must prevenâ— man because without them it 's not possible for any especially such as have wholly lost them to perform any spirituall duty in this case God must needs say I
comfort And God knowing this doth alwayes in this particular declare the Sentence by the Execution and never did justify and person and left him unsanctified And by this Sactification doth plainly testify unto the party justified that he hath freed him from the guilt and obligation to the greatest Punishment of all Yet this Regeneration is not perfect at the first neither shall be fully perfect in Body and Soul untill the Resurrection This must needs be the first part of branch because all that follow depend upon it and without it we are uncapable of them For as God for order so far as our shallow capacity will reach is first conceived to be holy before he be conceived as happy so man must needs be The greatest and first penalty for Sin was to take away the sanctifying Spirit and the greatest mercy is to restore it again And this as all the rest is derived immediatly from Christ believed upon For by faith we first have Union then Communion with him and derive both Grace and Peace from God the Father and his Son Jesus Christ and are blessed in him with all spirituall Blessings It 's called Regeneration because we are by it delivered from that most fearfull death we call the death of Sin and receive a new and spirituall life being created anew according to his Image in Righteousnesse and true Holinesse It may be said to be begun though at some distance in Vocation when ouâ— Hearts are first prepared for then informed with Faith and so we are ingrafted into Christ and made one with him Yet all this was but a preparation for it and tending unto it to complete our union with our Saviour And when we are once united that Spirit which did onely prepare us is given to abide in us constantly and first as a Spirit of Sanctification In this the foundation of eternall Joy and Glory is laid and now we begin to move directly towards our full happinesse This not onely takes away former guilt but the very Root of former guilt of Sin The second Branch is our Reconciliation § XI for being justified by Faith we have peace with God through our Lord Jesus Christ by whom also we have accesse into the Grace wherein we stand This is said to be an effect of Justification strictly taken In the words of the Apostle Rom. 5. 1 2. we must consider 1. The Condition of the party to be reconciled before he be reconciled 2. What this Peace with God is 3. Who they are that are thus reconciled and have this Peace 4. How they have it through Jesus Christ our Lord. 1. Because Reconciliation presupposeth Emnity therefore the condition of the party to be reconciled must be that he is at Emnity with God and God at Emnity with him There is Emnity between them and this is a very sad condition to be at Emnity with that God in whom all our comfort is and upon whose favour depends our spirituall and eternall happinesse The cause of this Emnity is Sin considered either in the habit or in the act or guilt By the habit and the act we are contrary to God as just and holy and God must needs abhorr us Therefore the Scripture represents Sin as base and filthy polluting the Sinner and God as pure and holy hating detesting abominating sin For nothing is so contrary to God and so odious in his sight as sinne Therefore is it said Thou art not a God that hast pleasure in Wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight Thou hatest the Workers of Iniquity â— Psal. 5. 4 5. And thou art of purer eyes then to behold evil and canst not look upon Iniquity Hab. 1. 13. And there shall in no wise enter into the new and holy Jerusalem any thing that defileth Rev. 21. 27. And without as in no wise admitted to enter are Dogs and Sorcerers and Whoremongers and Murderers and Idolaters and who so maketh a Lye Rev. 22. 15. That is men polluted and defiled with sin are uncapable of this Society and communion with the most holy God and his most holy people Nay we are commanded to be holy as He is holy and if we be not so He will not admit us into his presence hear our Prayers accept our Persons or our Service nay He will cast us out of His Presence And though He may love us as Men yet He cannot love us as polluted with sin As sin so the Emnity begins on our part for we first sin and so are alienated and Enemies in or by our mind by wicked Works Col. 1. 21. Where the Learned Bishop of Salisbury observes 1 The miserable estate of those Colossians before they were reconciled it was an estate of Emnity and Hostility And 2 The cause and that was the mind in sin set on sin so he with Beza understands it The first Emnity therefore is from sin as sin But this is not all for sin as a transgression of the Law of God threatning punishment offends God and provokes him to anger as it makes man liable to punishment So as that God who as merciful is inclined to reward as just is bent to punish and so not onely take away his mercies but inflict Positive Penalties to take vengeance upon the sinner for the Transgression and Contempt of His Law And he that continueth in his sin without repentance must needs be an Enemy and the subject of His Wrath. God is an enemy to him not as a man but as a sinful man continuing in sin and as he is unclean he can have no fellowship with God who is Light and in whom there is no Darkness because he walks in Darknessâ— and he is deprived of his special favour and love and lies under His heavy displeasure This is the condition of the party before He be reconciled The 2d Thing to be considered is What this peace with God should be And 1 It 's peace after Emnity Therefore called Reconciliation 2 It 's a removal and taking away the emnity by taking away the cause thereof as you shall hear hereafter 3 This Emnity is so taken away that the state of the Person reconciled is not a bare Neutrality between God and him but a state of special love and favour whereupon follows an acceptation of the person and an admittance into God's presence to come with boldness and confidence unto the Throne of Grace a delight in his Prayers and Service and a Peace and quiet calm of Conscience which cannot be without great joy God before did hate hide his face cast out of his presence and man once sensible of his sin doth fear and fly from God's preâ—ence as from a conâ—uming Fire As Adam hearing the voice of God was afraid and hid himself and Israel trembled before Mount Sinai burning with fire up to the midst of Heaven Now God loves and man is bold and confident This is a special favour God bears unto his
particular dutyes here commanded § XIII we must out of the Scripture observe the particular institutions of God Some of these were required of God in all times as Word and Prayer For the Church did alwayes serve their God in these two neither could it at any time continue a Church without them There be two acts of worship in respect of the word Teaching and Learning it as the onely Doctrine revealed from Heaven to direct man unto eternall life It might be taught by many kind of Persons and many ways The Persons were extraordinary as Prophets and Apostles and such as were immediately inspired from Heaven or ordinary private or publique Every Person and Servant of God endued with the knowledge thereof might instruct one another every man his Brother Parents were bound to instruct their Children and Masters their Servants But the Publique Teachers in Congregations and Assemblies were persons of more eminent knowledge designed for this purpose as ordinary Prophets Levites and Doctours amongst the Israelites Presbyters and Ministers who are called Pastours and Teachers in the time of the Goâ—pel and also Catechists Therefore the Ordination and Publick Approbation of Teachers according to the Rules of the Word of God is hither to be reduced as a part of Worship This Doctrine for the manner is taught by Word or by Writing By word of mouth as by Preaching Expounding Catechizing The learning of this Word is also a part of this Service And to this belongs Hearing Reading Conference and asking and proposing Questions to receive Answers and Instruction Meditation Repetition For the means by which the knowledge of this Heavenly and Saving-Doctrine is either communicated or received are hither to be referred This Teaching and Hearing are Duties as commanded by God and instituted by Him as a part of His Worship Yet such it is not except the Doctrine taught and heard be Divine and from Heaven and as such taught and received by an undoubted assent and acknowledgment of it as infallible In the teaching of this Word Precepts must be delivereâ— as Precepts Prohibitions as Prohibitions Promises as Promises Threatnings as Threatnings Reproofs as Reproofs Exhortations as Exhortations and so of the rest of the distinct parts of this Word To communicate and receive this Word as a means to know God His Works and His Will is a Duty of this Commandement but to communicate and receive it as the Word of the everlasting King and onely Lord with the highest degree of honour and respect is a Duty of the first Commandement And God in His Wisdom ordained this signification of His Mind by Word and Writing as far more excellent and perfect than that by Images and the works of mens hands as not only base and imperâ—ect but dangerous and unsafe This of Word was more sutable unto the Nature and Constitution of Man as a Rational Creature who had a Tongue given him to speak and teach and an Ear to hear and learn and an Eye to read not onely in the Book of Gods gloriouâ— Works but also of His Blessed Writings And when He gave this Law He spake it and did write it but did not represent and signifie it by any Image much less by any work of mens hands This Representation by His Word was the purest and the best for man that this life is capable of Prayer is another principal part § XIV both of publique and private Worship and instituted by God And as it is to be made to God and God alone so it 's to be referred to the first Commandement as a means of our converse and communion with God so it is required in this And by this it 's evident that no man can observe this Commandement except he observe the former And here we must distinguish between the matter the form and the outward expression of Prayer All these must be such as God hath instituted and prescribed to Man in His Word and agreeable to the same There may some circumstances observable in the performance of this Duty be left unto the Reason and Prudence of Man For God hath not determined all the Particulars to be observed in the Method the outward expressions the gestures This Prayer may be in private and in secret the work onely of the Soul But with company and in publique there must be outward expressions and gestures of the body The outward expressions without the inward acts and affections of the Soul are not properly a Prayer but onely a carkass thereof To draw near unto God with the Lips and not with the 〈◊〉 is a poor service and no ways worthy to be called the act of a Man as he is a Rational Creature much less the Worship of God To this head of Prayer may be reduced Praise Thanksgiving Confession of 〈◊〉 singing of Psalms which if they be merely Doctrinal belong unto the Word iâ— any thing of Petition Praise Thanksgiving to be offered to God be in them then they belong to this of Prayer Fasting also and Humiliation is annexed to Petition and especially Deprecation may come under this Head Publick Prayer in an unknown Language is both unprofitable and unwarrantable For the People ignorant of the Language wherein it is expressed cannot say Amen Yet Set-Forms and premeditated Prayers are not unlawful if they be offered to God with Understanding Attention and Affection neither do they as some sonâ—â—ly affirm stint the Spirit of Supplication They may be a great help unto weaker Christians and supply their deâ—ects Yet for men to tye themselves to such or such a form of words with affectation as though there were some greater efficacy in thsoe words and expressions then in others as good and significant as they can be no less then Superstition For so to do is to turn Prayer into a Charm or Inchantment Again to tye our selves to a form 〈…〉 neglect those gifts which God hath given us cannot be excused for it 's ceâ—tainâ—y a â—ault The forms and expressions used in Scripture if rightly applyed 〈◊〉 the best But assectate and curious tearms and the gaudy colours of Rhetorâ—â—â— used by some in their Devotion are not tollerable For we must not compâ—eâ—ent with our great and glorious God To think we cannot so well say Amen â—o the devout and godly Prayers of others which we know not before we heâ—r them as to those Set-Forms which we know and have used before is a Foolery To offer unto God some part of our goods to relieve the Poor or maintain His Worship or for some other Religious Uâ—e is a Duty here required So likewise to give Him some part of our time To consecrate the seventh part of our time belongs unto the â—ourth Commandement as it determines that distinct portion To this Commandement belong all Ceremonies instituted by God and especially Sacraments as Circumcision and the Passover before the Exhibition of Christ and His coming in the flesh and Baptism and the Lords Supper in the times of the Gospel