haâendi eandem Essentiam Subsistentia in Schools signifies a being with an individual property whereby one is not another Person say some is a Law term it is any thing having reason with an individual property A Person is such a subsistence in the Divine Nature as is distinguished from every other thing by some special or personal property or else it is the God-head restrained with his personal property Or it is a different manner of subsisting in the God-head as the nature of man doth diversly subsist in Peter Iames Iohn but these are not all one It differs from the Essence as the manner of the thing from the thing it self and not as one thing from another one Person is distinguisht from another by its personal property and by its manner of working We have no reason to be offended with the use of the word Person if we adde a fit Epithete and say The Father is a Divine or Uncreated Person and say the same of the Sonne and holy Ghost The word Person signifies an understanding Subsistent 2 Cor. 1. 11 Persona quasi per se una This word doth expresse more excellency then the word subsistence as one doth import for it is proper to say that a beast doth subsist but it is absurd to say a beast is a person because a Person is an understanding subsistent Dr Cheynels Divine Trin-unity The personal property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the Sonne The Sonne is said to be begotten that is to have the whole substance from the Father by communication The holy Ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called The Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father only begetteth the Sonne only is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable When Gregory Nazianzen was pressed by one to assign a difference between those words Begotten and Proceeding Dic tu mihi said he quid sit generatio ego dicamquid sit processio ut ambo insaniamus Distinguere inter Processionem Generationem nescio non velâo non sufficio Aug. In the manner of working they differ for the Father worketh of himself by the Sonne and through the holy Ghost the Sonne worketh from the Father by the holy Ghost the holy Ghost worketh from the Father and the Sonne by himself There is so one God as that there are three Persons or divers manners of being in that one God-head the Father Son and the holy Ghost 1. Whatsoever absolutely agrees to the Divine Nature that doth agree likewise to every Person of the Trinity 2. Every Person hath not a part but the whole Deity in it self A Person is one entire distinct subsistence having life understanding will and power by which he is in continual operation These things are required to a Person 1. That it be a substance for accidents are not Persons they inhere in another thing a person must subsist 2. A lively and intelligent substance endued with reason and will an house is not a Person nor a stone or beast 3. Determinate and singular for man-kinde is not a Person but Iohn and Peter 4. Incommunicable it cannot be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular cannot be communicated to another 5. Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6. It must not be the part of another therefore the reasonable soul which is a part of man is not a person That there are three Persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse Testimonies of Scripture Gen. 1. 26. Let us make man in our image after our likenesse Deus qui loquitur ad Deum loquitur Ad Patris Filii imaginem homo conditur nomen non discrepat natura non differt Hilary lib. 5. de Trin. Vide plura ibid. Gen. 19. 24. Then the Lord rained upon Sodom and Gomârrah brimstone and fire from the Lord out of Heaven The Lord rained from the Lord the Son from the Father Mercer on the place saith Sed efficaciora in Iudaeos aut alios qui Trinitatem negant argumenta sunt proferenda Num quid saith Hilary de Trin. non verus Dominus à vero Domino aut quid aliud quà m Dominus à Domino vel quid praeter significationem Personae in Domino ac Domino coaptabis memento quod quem solum verum Deum nosti hunc eundem solum justum judicem sis professus Adime filio quod iudex est ut auferas quod Deus verus est Vide plura ibid. Psal. 110. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot stool Rabbi Saadia Gaon on Daniel interprets this of the Messias Vide Grotium in Matth. 22. 42. It is of Christ that he speaks so Peter Paul and Christ himself shew Mat. 22. 43. and the Pharisees acknowledge it since he cals him His Lord although he ought to descend of his race and should be called the son of David Psal. 33. 7. there three are named the Word the Lord and the Spirit Isa. 6. 3. Holy Holy Holy But this truth is most clearly taught in the New Testament Matth. 3. 16. Luke 3. 22. The first Person in the Trinity utters his voice from Heaven This is my beloved Sonne The Sonne is baptized in Iordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in Coâumba Aug. Tract 6. in Joh. Adde to this the History of Christs Transfiguration described Mat. 17. 5. Mark 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Son the Son is transfigured the holy Ghost manifests himself in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Son and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that it is as apposite a place as any for this purpose 1 Iohn 5. 7. For there are three that bear record in Heaven the Father the Word and the holy Ghost The Arrians wiped this place out of many Books 2 Cor. 13. 14. The grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosateâians Sabellians Photinians and others deny the Trinity of Persons in one Essence of God Servetus a Spaniard was burnt
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
Infinite in him He alone is good Matth. 19. 17. and onely wise Rom. 16. 27. and King of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract He is not only wise and good but wisdom and goodness it self Life and Justice it self Fifthly They are all actually and operatively in God He doth know live and will his holiness makes us holy Every Attribute in God as it is an excellency in him so it is a principle to conveigh this to us Gods wisdome is the fountain of wisdome to us We are to seek Eternal Life from his Eternity Rom. 6. 23. 6. All these are in God objectively and finally our holiness looks upon his holiness as the face in the Looking glasse on the man whose representation it is and our holiness ends in his The Attributes of God are Everlasting Constant and Unchangeable for ever in him at one time as well as another The Qualification of every service we perform ought to be taken from the Attribute of God which we would honour He is a great King Mal. 1. 14. therefore great service is due to him The Attributes of God are the objects of our Faith the grounds of our Prayer and the matter of our Thankfulness If one cannot pitch upon a particular promise in prayer yet he may bottome his Faith upon an Attribute 2 Chron. 20. 6. Iohn 17. 17. This may minister comfort to Gods people Gods Attributes are not mutable accidents but his very Essence his Love and Mercy are like himself Infinite Immutable and Eternal In the midst of all Creature comforts let thy heart rise up to this But these are not my portion 2. If God at any time take away the comforts from thee say Satis solatii in uno Deo his aim is when he takes away creature-comforts that you should enjoy all more immediately in himself Matth. 6. 21 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency Gen. 17. 1. Prov. 14. 14. exercise Faith therefore upon every Attribute that thereby thou maist have the use and improvement of it Ephes. 6. 10. and give unto God the praise of every Attribute Psal. 21. 13. 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Mat. 5. 48. These Attributes are diversly divided They are affirmative and Negative as Good Just Invisible Immortal Incorporeal Proper and Figurative as God is Good Wise Members and humane affections are also attributed to him Absolute and Relative without any Relation to the creatures as when God is said to be Immense Eternal he is likewise said to be a Creator King Judge Some describe God as he is in himself he is an Essence Spiritual Invisible most Simple Infinite Immutable and Immortal Some as he is to us he is Omnipotent most Good Just Wise and True Some declare Gods own Sufficiency so he is said to be Almighty Infinite Perfect Unchangeable Eternal others his Efficiency as the working of his Power Justice and Goodness over the Creatures so he is said to be Patient Just Mercifull Some are Incommunicable and agree to God alone as when he is said to be Eternal Infinite Others are Communicable in a soât with the creatures as when he is said to be Wise Good The communicable Attributes of which there are some resemblances to be found in the creature are not so in us as in God because in him they are Essential The incommunicable Attributes are communicable to us in their use and benefit though not in their Nature they are ours per modum operationis the others per modum imaginis his Omnipotency acts for us 1 Pet. 2. 9. These Properties in God differ from those Properties which are given to men and Angels In God they are Infinite Unchangeable and Perfect even the Divine Essence it self and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meer qualities divers they receiving them by participation only not being such of themselves by nature God doth some great work when he would manifest an Attribute when he would manifest his Power he created the World when he would manifest his Holinesse he gave the Law when he would declare his Love he sent his Sonne when he would shew his Goodness and Mercy he made Heaven when he would discover his Justice and hatred of sinne he made hell Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence Subsistence and Decrees Under the first Covenant three Attributes were not discovered 1. Gods pardoning Mercy that was not manifested till the fall 2. His Philanthropy or love to man Hebr. 2. 16. 3. The Patience and Long-suffering of God he cast the Angels into hell immediately after their sinne All the Attributes are discovered in the second Covenant in a higher way his Wisdom was manifested in making the world and in giving a Law but a greater Wisdom in the Gospel Ephes. 3. 10. the Truth and Power of God were more discovered under the second Covenant It is hard to observe an accurate method in the enumeration of the Attributes Zanchy D. Preston and M. Stock have handled some few of them none that I know hath written fully of them all CHAP. III. That GOD is a Spirit Simple Living Immortall GOd in respect of his Nature is a Spirit that is a Substance or âssence altogether Incorporeal This the Scripture expresly witnesseth Iohn 4 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soul of man or an Angel Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of Excellency and Singularity above the rest Angels are Spirits and the souls of men are spirits but God is a Spirit by a kinde of Excellency or Singularity above all spirits the God of Spirits Numb 16. 22. the Father of Spirits Heb. 12. 9. the Author of Spirits and indeed the Spirit of spirits The word Spirit in Greek ãâã ãâã ãâã ãâã ãâã in Hebrew Ruach is used chiefly of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the God-head absolutely as Iohn 4. 24. or more restrictively the Divine Nature of Christ Heb. 9. 14. 1 Pet. 3. 18. Secondly Personally for the third Person in the Trinity commonly called the holy Spirit or Ghost 1 Cor. 2. 11. If the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods Spirit prophetical 1 Sam. 10. 6 10. miraculous or the sanctifying graces Ephes. 5. 18. Angels and mens souls are created spirits but God is an infinite Spirit the word is not applied to God in the same sense Nihil de Deo creaturis
duties 2. In waiting to wait Gods time in fulfilling the promises Hab. 2. 3. 3. In suffering when we quietly submit to the will of God in bearing our own burthen Levit. 10. 3. A Christian in these suffering times way write this as his Motto Sit miser qui miser esse potest Let him be miserable that can be miserable 2 Cor. 4. 8 9. and 6. 10. 8. God is Holy the holy one Isa. 40. 25. Hosea 11. 9. Hab. 3. 3. Job 6. 10. he is called The holy one of Israel above thirty times see Isa. 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Iacob Isa. 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and Be you holy as I am holy Psal. 99. Isa. 6. 3. it is three times repeated Holy holy holy or The holy one the holy one the holy one the Lord of Hosts so Rev. 4. 8. where according to some Greek Copies it is nine times that is thrice three times repeated As Isa. 6. the Angels ascribe holinesse to him so do the Saints in heaven Rev. 6. 10. and the godly on earth Exod. 15. 11. 1 Sam. 2. 2. All the persons of the Trinity are holy God the Father is called The holy one of Israel Christ is holy Dan. 9. 24. Psal. 16. 10. The Spirit is the Spirit of holinesse Holinesse in the general nature of it is the moral goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yieldeth himself to God in doing all for and to him in regard of which the actions he doth are acceptable to God Holinesse in the creature is a conformity to the holinesse in God in respect of the principle rule pattern and parts of holinesse Gods holinesse is that excellency of his nature by which he gives himself as I may say unto himself doing all for himself and in all and by all and above all aiming at his own pleasure and glory or it is the absolute purity of his nature and his abhorring of evil Exod. 34. 30. Revel 15. 4. he is holy without iniquity Psal. 5. 5 6. and 145. 17. 1 Sam. 2. 2. Hab 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himself Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Author of all holinesse he is called Holinesse it self Isa. 63. 15. all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himself men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remain though his holinesse were lost 2. Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himself and cannot be lessened or augmented 3. He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4. Objectively he is the object of all holinesse for there is no holinesse but what hath him for the object 5. Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meek and humble He as Mediator was impeccable he was God and man in one person actus est suppositi He discovers unholinesse in the best of the Creatures Iob 15. 15. and cannot be tempted with sin Iames 1 13. or take pleasure in that which is evil either in persons or actions Hab. 1. 13. God is holy in heaven holy in earth holy in hell it self holy in glorifying Angels holy in justifying men holy in punishing devils holy in his Nature Word Works Glorious in holinesse Exod. 15. Reasons of Gods Holinesse 1. This is the foundation of all his other excellencies for if he were not thus taken up with himself he could not be perfect in wisdom power justice mercy neither could he carry himself to the creature as were fit if he did not first carry himself to himself as were fit If a King do not duly regard himself in his Royal authority he can never duly govern his subjects 2. Else he could not be perfectly happy whatsoever thing looks to somewhat without it self to make it be well and contented and enjoy it self that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it self without respect to any other thing by which it enjoys it self God is holy in these particulars 1. In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2. In all his works Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himself this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his works of justice Christs death 3. In his Laws and Commandments Psal. 19. his Commandments are just and right and require holinesse of heart not suffering the least sinful motion Thou shalt not covet 4. What ever relates to him is holy 1. The place of his habitation Psal. 11. 4. 20. 6. 1 Cor. 3. 7. 2. His Attendants 1. The Angels Luke 9. 26. Mat. 25. 31. 2. His people Lev. 10. 1. Dan. 12. 7. 3. All his Services are holy 2 Chron. 35. 30. Psal. 29. 1. Holinesse is the beauty of all Gods attributes without which his wisdom would be subtilty his justice cruelty his Soveraignty Tyranny his mercy foolish pity This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and Devils Heaven and Hell Holinesse is the working of God to his own end in all things suitable to his nature When the Saints in heaven glorifie God for his chiefest excellency it is thus Holy holy holy We finde not in the Scripture any of Gods Attributes thrice repeated Wise wise wise or Almighty almighty almighty but Holy holy holy because the excellency of God consists chiefly in that Master Burrh Iac. Seed The Holinesse of God is an universal Attribute something of holinesse runs through all the Attributes his power is holy Isa. 52. 10. his truth Psal. 109. 4. his mercy Acts 13 34. it is unchangeable he is so holy that he cannot be tempted to evil Iames 1. 13. He is the principle and patern of all holinesse in the Creature 1. The principle Levit. 20. 8. and 21. 8 15. he conveys holinesse by Ordinances and Sabbaths Deut. 7. 6. and afflictions Isaiah 27. 9. see 1 Thessalon 5. 23. and 1. 1. 2. The patern of holinesse 1 Pet. 1. 11. the more any have been holy the more they have eyed the
meetings in the City but in vain Shortly after he coming to the Court and finding Arcadius the Emperours Sonne whom Theodosius had newly made Emperour together with him standing by his Father He reverently bowed to the Father Theodosius after his usual manner but gave not the like respect to his Sonne but coming near to him he spake to him as unto a young boy Salve mi Fili saith he and with his hand stroked his head Theodosius being here with provoked to anget chode Amphilochius with indignation for so sleighting his Sonne and not honouring him equally with himself and withall commanded him to be cast out reproaâhfully As he was carrying away he turned and said Think O Emperour that the heavenly Father is thus angry with those who honour not the Sonne equally with the Father and dare say that he it inferiour in nature to him The Emperour hearing this called back the Bishop begs pardon of him admires his act makes a Law presently against the meeting of the Arians and forbad their publick disputations and the Emperour himself was hereby more confirmed in the true Religion in which he wavered before Vedel Proleg ad lib. de Prud. vet Eccles. c. 2. Thirdly That the holy Ghost is also God is proved by the same Arguments 1. The Names and Titles of God are given to him 1 Cor. 3. 16. Three times doth the Apostle call the holy Ghost God 1 Cor. 3. 16 17. The taking of the shape of a Dove and fiery Tongues are acts of a distinct Person Act. 5. 3 4 compare Act. 1. 16. with Act. 4. 24. Numb 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory 1 Pet. 4. 14. Secondly Divine Attributes are given to the holy Ghost 1. Omniscience he knoweth all things 1 Cor. 2. 10 11. Ioh. 14. 26. 2. Omnipresence Psal. 139. 7. Rom. 8. 9. Ioh. 14. 26. 3. Omnipotency Heb. 3. 7. 4. Eternity Heb. 9. 14. Thirdly The works of the true God are given to the holy Ghost 1. Creation Iob 26. 13. Psal. 33. 6. 2. Preservation and sustentation of all things created is attributed to the holy Ghost Gen. 1. 2. Zech. 4. 6. 3. Redemption 1 Cor. 2. 10. 4. The power of working miracles is ascribed to the holy Ghost Matth. 12. 2â Act. 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the holy Ghost Rom. 8. 11. 5. Disttibuting of graces according to his pleasure 1 Cor. 12. 4. and 11. instructing of the Prophets 2 Pet. 1. 21. Governing of the Church and making Apostleâ Act. 13. 2. and 20. 28. Fourthly Divine honour and worship is given to him Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne Matth. 28. 10. we are commanded to believe in him and call upon him Blasphemy against the holy Ghost shall never be forgiven Mat. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Son In the first Constantinopolitan Councell assembled against Macedonius who denied the Divinity of the holy Ghost there were an hundred and fifty Bishops Vide Doct. Prid. Lect. 20. de S. S. Deitate Personalitate The Arminians and Socinians as Peltius sheweth in his Harmony say The holy Ghost is only Vis Efficacia the power of God but not a distinct Person God himself but 1 Cor. 12. 11. as he i. the Spirit will therefore he is a Person as well as the Father and the Sonne Ephes. 1. 14. the Spirit of promise who is so the Greek may well be rendred The âarnest of our inheritance The Communion and Distinction of these three Persons is to be constdered 1. Their Communion the same mumerical essence is common to the three in one God or of one essence there are three Persons by reason of which community of Deity all the three Persons remain together and are co-eternal delight to themselves Prov. 8. 22 30. Ioh. 14. 10. 1. The Persons differ 1. From the Essence not really as things and things but modally as manners from the things where of they are manners as degreeâ of heat from heat and light from light 2. They differ amongst themselves as degrees from degrees aâ relations in a subject from other relations in the same as for example if three degrees should remain distinctly in the same heat this is a distinction not of degree state or dignity since all the Persons are equal but in other respects and it is either Internal or External Internal is three-fold 1. In Order the Father is the first Person from himself not from another both in respect of his Essence and Person The Sonne is the second Person from his Father in respect of his Person and filiation existing by eternal generation after an ineffable manuer and is so called God of God The holy Ghost is the third Person proceeding or flowing co-eternally from the Father and the Son in respect of his Person 2. In the personal property unchangeable and incommunicable which is called personality and it is 1. Of the Father paternity and to beget in respect of the Sonne to send out or breathe in respect of the holy Ghost 2. Of the Son generation or to be begotten of the Father Psal. 2. 7. Heb. 1. 5. Ioh. 3. 16. 5. 18. 1 Ioh. 4. 9. Absque ulla Essentiae temporis gloriae imparitate Chamier In this generation we must note 1. That the begetter and begotten are together in time 2. He that begets communicates to him that is begotten not a part of his Essence but the whole Essence that which is begotten is within not without the begetter In respect of this generation the Sonne is called The Word of the Father John 1. â not a vanishing but anessential word because he is begotten of the Father as the word from the minde He is called The Word of God both internal and conceived that is the Divine Understanding reflected upon it self from eternity or Gods knowledge of himself so also he is the inward wisdom of God Prov. 8. because God knows himself as the first and most worthy object of contemplation and external or uttered which hath revealed the counsels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image Iohn 1. 18. so also he is the external wisdome instructing us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and vers 30. 3. The Property of the Son in respect of the holy Ghost is to send him out Iohn 15. 26. Hence aroâe the Schisme between the Western and the Eastern Churches they affirming the Procession from the Father and the Sonne these from the Father alone To deny the Procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greek Church had so denied the Procession of the holy Ghost from the Sonne
as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b ãâã ãâã ãâã ãâã ãâã a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach ãâã ãâã ãâã ãâã ãâã vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ voce tradita â discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suââââum Christianae fidei brevi libellâ complexââ est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiââ apud Anglos âuculentius expressit vir non vulgari doctrina facundia prâditââ Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâenientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitââ creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
passionis potiores quidem non inculâcutur alibâ ab quos passus legitur Rom. 3. 25. Ephes. 1. 16. Col. 1. 20. 1 Tim. 2. 6. 1 Joh. 2. 2. Spannem Dub. Evang. part 1. Dub. 33. One saith It is the nature of God to hate sin but to punish it is from his will God had been merciful if he had sav'd none and just if he had punisht none Object Doctrina de satisfactione spoliat Deum omnipotentia quia non potest liberè condonare peccatum quod vilissimo cuique homuncioni conceditur Resp. Nec homo potest liberè condonare ut judex tametsi potest debet ut conservus Deus autem hic consideratur ut Iudex Dominus qui legem tulit à servis suis immutabiliter exequendam Dr Prid. Lect. 19. de Christi satisfactione Ego unus sum inter alios qui Piscatorem revercor tanquam Theologum nââ modò in plurimis orthodexum singulari eruditione textuali ferè omnia confirmantem suspicor Cujus tamen illam de absoluta satisfactionis Christi necessitate sententiam comprobare nunquam potui Twiss contra Corvinum c. 1. sect 7. See Mr Oweâ of Redemption l. 2. c. 2. That is a poor shift of the Socinians when we urge That Christ died for us out of 1 Pet. 2. 21. 3. 18. Ro. 5. 8. that is say they propter nos or nostro bono for our benefit not loco vel vice nostri in our room or stead See John 11. 50. For a man to do or suffer ought for another is as much asto do it in his stead Christ died not only for our benefit but in our stead as our Surety Heb. 7. 22. Christ gave his life a ransom for many Mat. 20. 28. 2. He died as a Sacrifice Ephes. 5. 2. that died in stead of the worshipper Iob 33. 24. 3. He took our Person therefore was called the second Adam Rom. 5. and burden 1. Our guilt 2 Cor. 5. 2â 2. Our curse upon him Gal. 5. 13. Vide Grot. de satiss Christi c. 9. Vide Cammyroth Evang. ad Heb. 8. 4. Christus dicitur Nabi Propheta Deut. 18. 15 18. uti constat ex explicatione N. T. Act. 3. 22 23. cap. 7. 37. Est autem Nabi usu Scripturae is qui profundiora de Deo deque rebus divinis disserit qui mentem divinam hominibus aperit saepius etiam de iis usurpatur qui futura praedicunt Glass Onomat Two things make a compleat Prophet 1 A fulnesse of knowledge of all the secret counsel of God Prov. 8. 23 30. Col. 2 3. 2. An ability to communicate this knowledge unto men Isa. 50. 4. He revealed those counsels himself when he was on earth and reveals them by his Spirit now in heaven John 1. 18. Heb. 3 2. There is say some a twofold Kingdom of God 1. Regnum essentiale which belongs to all the Persons in the Trinity and was before the fall 2. Regnum viearium an oeconomical Mediatory Kingdom committed to Christ as Mediator Ioh. 5. 22. 18. 36. The Covenant was changed and made with Christ therefore the Government is put into his hand This Kingdom say some is threefold 1. Regnum universale a providential Kingdom or Kingdom of power so Christ is King over all creatures Psal. 8. 4. compared with Heb. 7. Christ is made Caput rerum omnium ad finem supernaturalem Ephes. 4. 22. 2. Spiritual Luk. 17. 21. whereby God rules over men and Angels 3. Regnum Davidicum whereby God shall in a peculiar manner rule over the Jews Dan. 7. 14. Hos. 3. lat end 2 Cor. 10. 5 6. Dan. 2. 44 7. 14. Luk. 1. 33. The Apostle useth the most extensive expressions when he speaks of the Dominion of Christ Ephes. 1. 21 22. Phil. 2. 9 10 11. Revel 5. 13. That place 1 Cor. 15. 24. is understood by some of Christs outward visible government in his Church then shall all preaching and Church-administrations cease a Vide Aquin. part 3. Quaest. 7 Artic. 1 2 3 4 5 6. b The head is the highest part in a man so he the highest in his Church the head giveth sense and moving unto all the body so he quickneth the Church As in a natural body all the members how remote soever from the head have a real union and conjunction with it which is the foundation of the influences from the head unto them so every Christian hath a union with Christ and thereby communion and influence from him 2. All the members are so joyned one with another by certain wayes of communication that they all serve for the use of the whole so in the Church of Christ all his people have not only an union with Christ the head but a conjunction one with another and are useful to the good of the whole body Rom. 12. 5. 1 Cor. 12. from vers 8. to the end Ephes. 4. from vers 12. to 17. They are all possessed with the same spirit Isa. 11. 11. that is the principal band the secondary bond is Christian love 1 Cor. 13. Eph. 4. 16. Col. 3. 14. Psa. 2. 6. Luke 1. 33. The Spirit is the bond of a higher union to the Saints then Angels Christ is to the Angels Caput dignitatis to the Saints Caput unionis He communicates to the Angels as servants to the Saints as members Isa. 33. 22. John 5. 20 21 22 23. Keys are Authoritatis symbolum a token of power authority and government Revel 1. 18. 3. 7. A metaphor taken from Stewards in houses who have the Keys given them Christ performs all promises executes all threatnings and exerciseth all the Attributes Col. 1. 15. Ioh. 5. 22. 1 Tim. 6. 15. Sane nihil in Veteris Testamenti scriptis uspiam exstat ex quo accuratius ac firmius demonstrari possit Messiam iis temporibus Iudaeis datum fuisse quo noster servator dulcissimus Iesus Christus verus ille Messias ac Dei hominum Mediator in Iudaea visibiliter conversabatur quam ex Prophetiae Danielis cap. 9. Caetera quidem omnia variis modis eludere ad suam Messiam quem adhuc exspectant applicare possunt hoc verò unicum testimonium os ipsis obturat ut planè conticescant obmutescant Wilhelmi Langi de annis Christi l. 2. c. 1. Iudaei summi hostes Dei sunt quit Iesum Christum pro Messiâ Deo non habent sed cum rejiciunt cum tot á sacra-sancta Trinitate quia Christum accrbè oderunt etiam infensissini hostes sunt Christiant nominis prae omnibus aliis Gentibus sect is quae Religionem Christianam aversantur Vedel de Deo Syutag l. 1. c. 2. James 4. 12. John 5. 22 27. This Title was given to Christ Ephes. 1. 21. Col. 1. 18 to lift him above all powers Rules and Dominions ãâã ãâã ãâã ãâã ãâã with a demonstrative Article he and no other is the head Lord is taken three wayes 1. Essentially so God the
adumbrata est sacrificio ventilationis quae sursum ac deorsum dextrorsum ac sinestrorsum agitabatur Paul Fag Annotat. in Deut. 21. 22. In ligno moritur Dominus hoc est mysterium peregit salutis quoniam lignum perniciem ac mortem attulerat Genus est morâis non solum ignominiosum sed durissimum prope intolerabile Lod. Vir. de ver Fid. Christ. l. 2. c. 15. h Hoc argumentum HofmannuÌ Theologum quendam Augustanae confessionis Auctorem habuit qui id primus extrusit Avidè id exceptum fuit ab Arminio ejus sequacibus qui illi obstetricati sunt cum cur â. Spanhem de Grat. Univers part 3. p. 1558 c. Vide plura ibid. They are grossely mistaken that will make Jesus Christ to die for all so as to make them salvabiles if they will and yet cannot say that either God hath given Christ to all or given all to Christ or that the Spirit of God will apply that redemption to all There is an adequation or commensuration betwixt the three Persons in the Trinity and their workings for the salvation of Saints 1 Pet. 1. 2. Dr. Hill on Ephes. 4. 15. See Mr. Gillesp. Miscel c. 22. This was so clear as that there was an order of Knighthood of the Sepulchre so at this day the Turk maketh a great commodity for letting travellers to go in and see the Sepulcher Estey A West-Indian King having been well wrought upon for his conversion to the Christian Religion and having digested the former Articles when he came to that He was crucified dead and buried had no longer patience but said If your God be dead and buried leave me to my old God the Sun for the Sun will not die Mark 15. 46. John 19. 38. i Isa. 53. 8. He was taken from prison and from judgement His prison was the grave and he died under a judgement that is a sentence of condemnation The Angel was sent as a publick Minister of justice to roll away the stone and let the prisoner go when the debt was paid k Hunc Articulum Theologorum crucem non immeritò nuncupare possumus adeo illos torquet vexat ãâã ãâã ãâã ãâã ãâã descendit ad inferos vel ad infernum This is the only Article say some which proves the immortality of the soul. The question amongst us is Whether Christ descended locally in soul into the hell of the damned or virtually by the power of his Godhead l Tom. 2. part 1. Mr. Perkins following Solinius on the Augustane Confession in this Article as he doth much on the whole Creed mentions four several expositions but in stead of this last he hath another that Christ was held captive in the grave and lay in bondage under death for the space of three daies Altingius Problem Theol. part 1. prob 44. much magnifies this Interpretation as true pious and agrâeable to the Creed and approved of by great Divines Calvin Beza Danaeus Ursin Paraeus and by publick Confessions of the Church Vide Sandfordâ de Descensu Christi ad Inferos l. 4. Vide Bellarm. de Christ. l. 4. c. 8 12. Some hold that Christ went to the place of the damned and there preached and that as many as beleeved in him and were converted were thence delivered Bellarm. de Christ. l. 3. c. 16. Some say he descended into hell that there he might shew himself a conquerour and might triumph over the devil as it were in his own Kingdom See B. Bils Redempt of Mankinde Dr Prid. Serm. Moutac Orig Eccles. Tom-prior part posteriore p. 442 443 444. But the deâcent into hell which the Creed expresseth and the Scripture intimates did belong to his humiliation Phil. 2. 8. but his triumphall descent would rather have been an exaltation * The Paschal Lamb was to be not alone killed but rosted after m Psal. 16. 10. Christus secundum animam post ejus emigrationem verè localiter detrusus est in carcerem infernalem ut execratio pro nobis factus per iâenarrabiles inferorum animae suae cruciatus nostras anim as liberatas ab aeternis angoribus cruciatibus inferui immunes praestaret Lavater de Descensu Sandford de Descensu Christ. ad Infer l. 4. Hoc idem censet Latimerus noster in concione quadam quae inter alias ejusdem extat Some Papists say that Christ went not down to hell but to the upper skirts and brims of it where the Fathers were floting to fetch them thence but the Fathers were not there but were saved by the same faith we are Acts 15. 11. Vide Sandford de Descensu Christi ad Inferos l. 2. p. 16. usque ad 36. l. 4. p. 83 84 c. Gal. 3. 13. Psal. 86. 13. See Ps. 99. 1 2. If Christ went to hell to endure those torments that we might not endure them then he ought to have descended thither both in soul and body since both our bodies and souls must have suffered those torments but for Christ. For that place Eph. 4. 9. By the lower parts of the earth Grotius understands the earth in which men live where Christ exercised his divine power See Tim. 3. 16 Others interpret it of the grave which is called the heart of the earth Matth. 12. 20. See my Annotat. Acts 2. 27. Thou wilt not leave my soul in hell id est me frequens Hebraismus non relinques me diu sub regno mortis Grotius The soul is used by a Synecdoche often in the Psalmes whence this place is taken for me Psal. 7. 2 4. 3. 2. 11. 1. 17. 3. See vers 11. of this Chapter By hell is signified the state of the dead though they were godly and in joy See Gen. 37. 35. Psal. 6. 5. The same is said twice in Acts 2. after the Prophets manner and the latter words expound the former Christ suffered not the pains of hell in specie or loco that is either in kinde or place but some think that he suffered pains and punishments conformable and answerable to them in extremity that only excepted which is sin or consequent upon the inherence and eternity of the sin of such as are punished id hell Dr. Field of the Church l. 5. c. 17. Some say the torments of hell are 1. Essential the wrath of God upon the soul and that Christ underwent this 2. Accidental as despair blasphemy these he suffered not The suffering of Gods wrath includeth two things 1. A privation in regard of sense of all the favour of God 2. An enduring in regard of sense of all the anger of God These two things did Christ endure He lost the apprehension of Gods favour My God my God why hast thou forsaken me 2. He suffered the full sense of the wrath of God Whatsoever beleevers should have suffered for their sins whether it be in the losse of the sense of Gods love or in the sensible feeling of the wrath and Divine displeasure of
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâh Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. âsai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
soul. 2. It separates the heart from lusts and the world 3. Alters and changeth the customs of men 4. It keeps the heart up against all the power of the devil It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 19. 7. convinceth the obstinate 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim. 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience Iam. 4. 12. 10. The Candour and Sincerity of the Pen-men or Amanuenses respecting Gods glory only and not their own and in setting down not only the sins of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shews his disobedience Numb 11. 11. Ionah his murmuring Ionah 1. 4. Ieremiah his fretting Ier. 20. 14. David shames himself in his Preface to the 51 Psalm St Mark wrote the Gospel out of Peters mouth and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other and Paul sets down with his own Pen his own faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of the holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeal for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim. 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were Herdsmen Ieremiah was almost a childe Peter Iames and Iohn were in their ships other Apostles were unlearned before their Calling Acts 4. 13. Moses learned of the Aegyptians and Daniel of the Caldeans humane Arts and Sciences but they could not learn of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himself did speak 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre as 1 Sam. 16. 1. and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Augustine to Ierom to give this honour only to the Canonical Books firmly to believe that no author of thâm erred in writing from all others he expected proof from Scripture or Reason 11. The wonderful Consent singular Harmony and Agreement of the Scriptures shews that they came not from men but from God Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self and with another and with the whole Acts 26. 22. 11. 17. Luke 24. 27 44. Iohn 5. 46. Matth. 4. 4. what was foretold in the Old is fulfilled in the New Testament If there seem any contrariety either in numbring of years circumstance of time and place or point of Doctrine The fault is in our apprehension and ignorance not in the thing it self and by a right interpretation may easily be cleared See D. Willet on Gen. 24. 38. Doctor Vane in his lost Sheep returned home Chap. 2. saith Seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of Scripture are true no man can be assured by the evidence of the thing that there is that perfect Harmony in the Scriptures nor consequently that they are thereby known to be the word of God Moreover if we were infallibly assured that there were this perfect Harmony in the Scriptures yet this to me seemed not a sufficient proof that they are the Word because there is no reason forbids me to believe that it may not be also found in the writings of some men yea I make no question but it is to be found and that with lesse seeming contradiction then is in the Scripture yet no man accounts that this proves their writings to be the Word of God After he saith We believe it to be harmonious because it is the Word of God not to be the Word of God because it is harmonious which we do not infallibly see How well this agrees with what I have in the margent quoted out of Bellarmine who urgeth that as an argument to prove the Scripture to be from God let the intelligent Reader judge Vid. Aberic Gent. Ad. 1. Mac. Disput. c. 10. These considerations strengthen this Argument 1. The length of time in which this Writing continued from Moses untill Iohn to whom was shewed the last authentical Revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of Books that were written and of Writers that were imployed in the service 3. The Difference of place in which they were written which hinders the Writers conferring together Two other Arguments may evince this Truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 King 17. 24. Christ himself and the Apostles for the confirmation of their Doctrine such as the devil was not able to resemble in shew The raising of the dead the standing still and going back of the Sunne the dividing of the red Sea and the Rivers the raining of manna in so great a quantity daily as to suffice all the multitude in the wildernesse the making of the barren fruitfull My works testifie of me saith Christ and Believe the works which I do if you will not believe me See Ioh. 15. 24. 2. Preservation of the Books of the Scripture from the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by Divine Providence he hath preserved the same whole and entire Here we have three Arguments in one 1. The hatred of the Devil and his wicked Instruments against the Scripture more then any other Book Antiochus burnt it and made a Law That whosoever had this Book should die the death 1 Macchab. 1. 56. Yet secondly It was preserved maugre his fury and the rage of Dioclesian Iulian and other evil Tyrants Thirdly The miserable end of Iulian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other Persecutors of this Doctrine The Books of Salomon which he wrote of natural Philosophy and other knowledge the profitablest books that ever were the Canon excepted are perished but those alone which pertain to godlinesse have been safely kept to Posterity which is the rather to be observed since many more in the world affect the knowledge of natural things
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheââââ in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâus To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
since Tabitha Kumi Eloi Eloi Lammasabachthani Bethesda Gabbatha Golgotha Aceldama are meer Syriack yet the Evangelists often call it Hebrew because it was the language of the Hebrews Iohn 5. 2. and 19. 13 16. Acts 21. 40. and 22. 2. and 26. 14. The Arabick Translation It is uncertain by whom it was made or when sure it is they had the Scriptures in their own Tongue and it were to be wished that that Tongue were more common and better understood that Religion might be spread amongst the Saracens which for the most part speak that Language In the year 1592. the New Testament in Arabick was first divulged at Rome The Arabick Tongue saith Walter is thought to be a Branch of the Chaldee and Syriack proceeding from both but that it exceeds them in six letters there being eight and twenty in the Arabick Tongue It was in use anciently with the Ishmaelites and Hagarens who drew their original from Abraham and afterward would rather be called Saracens from Sarah It is now used thorow all Asia and Africa Mahumed who descended from the Ishmaëlitish Nation wrote his wicked and blasphemous Alcoran in this Tongue Erpenius who was excellently skill'd in this Tongue saith It is more necessary and excellent then either the Syriack Aethiopick Persian or Turkish Language he extols it for its Antiquity Largenesse Elegancy and Profit The Arabians saith he have many more accurate for Geography then Ptolomy Avicenna and other famous Physicians have written in this Tongue He saith thirty two thousand of Arabick Books were to be had in one Library in Mauritania Ioseph Scaliger Raphelengius Isaac Casaubone Emmanuel Tremellius and Franciscus Iunius all learned men of special note much esteemed this tongue and promoted the study of it as their writings shew Mercer who was most versed in the Hebrew and Chaldee tongues in his old age a little before he dyed thought to have travelled into the east onely out of a desire to learn the Arabick tongue The Latine translations were so many that Augustine saith they could not be numbred That new version of Tremellius and Iunius both is best for the old Testament and that of Erasmus and Beza for the new Testament See in Chamiers first Tome l. 12. c. 1. his censure of all three There is a great use also of the Interlineary version put forth by Arias Montanus for the finding out the sense and genuine signification of all the Hebrew and Greek words Amongst many and divers Latine Translations there was one more common then the rest of the old and new Testament usually called the vulgar because it was of vulgar use and received by many Who was the Author of this Edition it is not manifest Some say it was more Antient then that of Ierome Ierome wrote pure Latine being skilful in the Latine tongue but the vulgar Translation is barbarous in many places therefore Pagnine Maldonate Estius Sixtus Senensis Burgensis Valla Lindan deny it to be Ieromes that was translated from the Hebrew by the Greek and not by âerome but by some uncertain and unknown Author saith Whitaker Bootius in the Index of his Sacred Animadversions ascribes it to Ierome The Geneva translation for the French and our last translation for the English and Deodate for the Italian are the best which is now set out in English Diodatus noster in eximia Bibliorum Iâalicorum versione saith Spanhemius The question betwixt us and the Papists now cometh to be considered which of these Editions is Authentical that is which of it self hath credit and authority being sufficient of it self to prove and commend it self without the help of any other Edition because it is the first exemplar or Copy of divine truth delivered from God by the Prophets and Apostles This in respect of the old Testament is the Hebrew and in some Chapters of Daniel and Ezra the Chaldee and in respect of the New Testament is the Greek all other Editions are but of humane authority This proposition true in it self is yet divers ways opposed by the Papists whose opinions may be set down in three propositions 1. That the Hebrew and Greek Text are corrupt and therefore not Authentical for the fountain is to be preferred before the streams if it come unto our hands uncorruptly The Book of Moses which by Gods Commandment was preserved in the Ark and that very Gospel written by Matthew Those autographs saith Morinus are certainly the rule of all versions The second proposition is That the 70 Translaters were not so much Translators as Prophets who wrote by Divine inspiration so that their translation had been authentique if it had come to our hands and had not perished The third is That the vulgar Translation is of authentique authority and ought so to be received neither may any man presume to reject it upon any pretence They say it hanged between the Hebrew and Greek as Christ did between the two Theeves To these three propositions we oppose three which are most true and shall prevail 1. The Hebrew of the Old Testament and the Greek of the New is the authentique Edition and the pure fountain of divine truth 2. The 70 were not Prophets but Translators 3. The vulgar translations neither is authentique nor perfect neither ought it in any case so to be esteemed Reasons proving that the Hebrew of the Old Testament and the Greek of the New are authentical and pure To prove our first proposition these Arguments may be brought 1. The Hebrew of the Old and Greek of the New Testament are the very Scriptures which came immediately from God the very particular and individual writings both for Character and stile of speech yea the dialect as well as the matter of them is immediately by inspiration from above and written by holy men as they were moved by the holy spirit what Edition therefore is worthy to be compared to this When we speak of the original and authentick Text of the holy Scripture that is not to be so understood as if we meant it of the Autographs written by the hand of Moses or the other Prophets or Apostles but onely of the original or the primogenial Text in that tongue out of which divers versions were derived according to the variety of tongues 2. For a long time before the Birth of Christ the Hebrew was not onely the alone Authentique Copy but the onely Edition which was extant in the world In the days of Moses the Kings of Israel and the Prophets before the Captivity what Edition of Scripture had the Church but the Hebrew what did the Jews read in their Synagogues and in their Solemn Meetings but onely this Hebrew Edition After the time of Christ for the space of 600 years the Hebrew Edition of the Old Testament and the Greek of the New were held Authentique and no other 3. If any thing be erroneous doubtful less emphatical or improper
not only the delineation and constitution of things created but also the Word of God and the Doctrine of the Gospel long since propounded to the Jews and so propounded as they could not but hear because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth That as certainly as the lines of heaven run forth into all the earth so certainly in these last times the Doctrine of the Gospel came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had fore-told that all the Gentiles should be converted to the communion of the Gospel and to this end he did foreshew that he would give unto them Preachers Coton urgeth two other places to shew that the Hebrew Text is corrupted Mat. 2. 23. and Mat. 27. Object Mat. 2. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew original which we have is imperfect Answ. Saint Ierom saith That this place was objected to him above a hundred times and that he hath as often answered it viz. That if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the Vulgar so that the Objection is not against the Hebrew but against the Scripture in what language soever it be Maldonat after he had well weighed divers opinions holds that of Ieroms for the most sure which is to draw Nazarene from Netzer a branch Isa. 11. 1. Iunius in his Parallels Piscator Dr Taylor Mr Dod go the same way Chrysostom and Theophylact because they cannot undo this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Iud. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Iudges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Mr Perkins seem to encline to this opinion The last large Annotations mention both these Interpretations but adhere rather to the former Object The second place urged by Coton to prove the corruption of the Hebrew is Matth. 27. 9. The Evangelist cites Ieremiah for that which is to be found only in Zachary Answ. Iunius in his Parallels and Dr Taylor on the temptation bring six answers to reconcile these places 1. Some say it joyns together both one place in Ieremiah Chap. 18. 1 2 3. and that of Zachary but there is little or no agreement between them 2. Some say that it is not in Ieremiahs writings which are Canonical but in some Apocryphal Writings of Ieremiah which the Jews had and which Chrysostom confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonical Text and cite an Apocryphal or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonical which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zaechary put down Ieremiah so Augustine and Erasmus but with more forgetfulnesse for holy men wrote as they were moved by Gods Spirit 4. Some think it the errour of heedless Writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Ieremiah 5. Some say that Zachariah being instructed and trained up with Ieremiah did deliver it by tradition from Ieremiah and so Ieremiah spake it by Zachariah which might be true because it is said in the Text As was spoken by Ieremiah not written But sixthly the most compendious and likely way of reconciling is this that Zachariah and Ieremiah was the same man having two names which was very usual among the Jews as Salomon was called Iedidiah Iehoiachim Ieconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So far Iunius and D. Taylor See M. Robert Baily on Zach. 3. 1. p. 11. and last large Annotat. The best of the Popish Writers cannot deny but that the name Ieremiah the Prophet is put for Zachary either through the negligence of the Scribes or else it was inserted into the Text out of the Margent the Evangelist saying no more But that it might be fulfilled which was spoken by the Prophet as both Iansenius and Maldonatâ in loc do confesse Chamier distinguisheth of a two fold depravation one of Interpretation herein we excuse not nor defend the Jews Second of the letter herein they are to be patroniz'd against the Papists who thorow their sides strike at the very Scriptures and labour to overthrow their Authority The Hebrew Edition then notwithstanding these and such like frivolous Objections is sincere and uncorrupt and if any errors crept in through negligence or ignorance of the Pen-men which copied out the Books yet Bellarmine himself granteth they are of no great moment In matters pertaining to faith and manners saith he there is nothing wanting in the integrity of the Scriptures Vide Capel Critica Sac. l. 6. c. 2. Haud negare ausim temporum injuria descriptorum incuria errata quaedam sphalmata in textum Hebraeum irrepsisse Amama Antibarb Bibl. lib. 1. c. 1. What reasons can the Jesuites alledge why the Hebrew and the Greek which kept their integrity four hundred years together after Christ amidst as bitter Enemies as ever they had as troublesome and tempestuous times as ever were since should after in time of lesse danger and greater quiet lose not their beauty only but their chastity also And we marvel that the Jesuites are not afraid to suffer this blot to fall upon their Popish government which boasteth and saith It is the pillar of truth and yet hath had no better care to preserve the truth Objections of the Papists against the Purity of the Greek Text in the New Testament Object They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time ãâã ãâã ãâã ãâã ãâã for serving the Lord ãâã ãâã ãâã ãâã ãâã Answ. Many of the ancient Greek Copies and Scholiasts have also ãâã ãâã ãâã ãâã ãâã as Salmeron the Jesuite confesseth Serving the Lord and it appeareth in the Syriack Translation and who seeth not that it might rather be an oversight of the writer taking one word for another rather then a fault in the Text and the cause of the mistake saith Beza was the short writing of the word ãâã ãâã ãâã ãâã ãâã which was taken by some for ãâã ãâã ãâã ãâã ãâã whereas they should have taken it for ãâã ãâã ãâã ãâã ãâã If we should admit the other reading we
have defended the Antiquity of the pricks which to the Hebrews are in stead of vowels and say that the Bibles were punctata in our Saviour Christs time and that he approved of the same Matth. 5. 18. Others hold That the invention of the pricks and the Massoreth is to be ascribed to the Tyberian Massorites who flourished about five hundred years after Christs birth This opinion divers learned men have defended with most weighty reasons as Martinius in Technologia Luther Mercer Scaliger and Drusius Calvin upon Zach. 11. Zuinglius in his Preface on Isaiah Raynolds in his censure of the Apocryphal Books But above all Capellus in his Book entituled Arcanum punctationis revelatum hath so strongly confirmed that opinion and hath so solidly confuted the reasons which are commonly brought to the contrary that he hath drawn some learned Divines to his opinion which before did stifly adhere to the contrary opinion and left others very doubtful He hath well answered that place Mat. 5. 18. l. 2. c. 14. This Book is now answered by learned Buxtorf But as Amama saith if any will not be moved from the other opinion that the Puncta were invented by the Prophets which many godly Divines do out of a good zeal stand for suum cuique liberum sit judicium Vide Fulleri Miscel. Sac. lib. 4. cap. 4. Mercerum ad Gen. 16. 13. Drusium ad difficiliora loca Genes Buxtorfii dissertationem de Ebraeorum literis librum de punctorum Antiquitate origine Our Saviour saith Matth. 5. 18. That not one jot or prick of the Law shall perish whereby it should appear that the Law and the Prophets for of both he speaketh immediatly before had vowels and pricks whereunto also belong all those places of Scripture which testifie of the clearnesse and certainty of the Scripture which could not at all be now if it lacked vowels Yet this is not B. Ushers judgement as he himself told me The Jews thought there was abundance of mysteries in every one of those tittles of the Law Christ alludes to this opinion though he allows it not Non est improbabile argumentum ex Mat. 5. 18. Luc. 16. 17. ubi per ãâã ãâã ãâã ãâã ãâã puncta accentus commodè intelligi posse docti opinantur inter quos Broughthonius in Daniel p 45. Polanus Syntagm lib. 1. cap. 37. quamvis argumento illi nolimus insistere Voetius Tom. 1. disputat de authoritate Scripturae Buxtorf in his Answer to Capellus saith That there are three degrees in general of Antiquity the chiefest those which referre the original of the points to Adam middle of those which referre them to Moses lowest those which referre them to Ezra Buxtorf de punctorum Antiquitate origine par 2. c. 2. Sine punctis legere saith Drusius paucis hodiè concessum Serarius de Rabbinis saith Elias Hutter a Lutheran writes thus è mille Praedicantibus ne unum quidem esse qui etiam punctatissima possit Hebraea legere nedum absque punctis An impudent Jesuite came to Conradus Graserus to conferre with him about the Hebrew Text of the Bible which he said was corrupt and could not be held Authentick to whom desiring the original Text Graserus gave the Hebrew Bible without pricks he took the Book and turned over the leaves and the Book upside down and was so ignorant or little skilled in the Original that he could not distinguish betwixt the right and wrong end of the Book Which his arrogance a young scholar of Graserus's perceiving he could not forbear laughter and Graserus himself had much ado to conceal it Melchior Adam in vita Conradi Grâseri pag. 845. CHAP. VII Of the Seventy and Vulgar Translation NOw I proceed to shew that neither the Translation of the Seventy nor the vulgar Latine are authentical 1. The Greek Translation of the Old Testament which is commonly ascribed to the Seventy Interpreters is not Divinely inspired The chief Pillars of the Primitive Church ran into this errour whence sprung many other errors The Greek Fathers who were generally unskilful both in Hebrew and Latine some few excepted were the lesse to be blamed here since they made use of no other Editions therefore they more confidently affirmed their own to be Authentical Augustine Tertullian and many of the Latine Fathers whom divers Divines follow ascribed too much to the Seventy Interpreters Yet there was a controversie between Augustine and Ierom concerning their Authority as is evident by both their Epistles Bellarmine is large in commending this version saying That it is most certain that those Interpreters did very well translate the Scripture and had the holy Ghost peculiarly assisting them least they should erre in any thing so that they may seem rather to be Prophets then Interpreters Gretzer bestoweth a prophetick spirit upon them because they did so agree and absolved their task in so short a space of time viz. in 72 dayes They are said to have been put a part in 72 Cels and to have all agreed in their Translation and the ruines thereof were as is reported shewed a long time after at Alexandria But Hierom and many of the Papists held this to be a Fable of the 72 Cels since neither Aristaeus who was a chief man about King Ptolomy that set the Seventy Interpreters on work nor Iosephus who was most desirous of the honour of his Nation maketh any mention thereof And as touching the Interpreters themselves Ierom saith Aliud est vatem agere aliud Interpretem It is one thing to be a Prophet another to be an Interpreter And as for the Translation he saith Germana illa antiqua translatio corrupta violata est That ancient and true Translation of the Septuagint is corrupted and violated which as Hierom saith was agreeable to the Hebrew but so is not the Greek Copy now extant which is full of corruptions and seemeth to be a mixt and confused Translation of many If the Seventy as well as the Hebrew had been Authentical the Lord would have been careful to have kept it pure and uncorrupt unto our dayes as well as he hath done the Hebrew There is indeed a Greek Edition extant which goeth under the name of the Seventy but Whitaker saith That the true Seventy is lost and that this which we now have is mixt and miserably corrupted Danda LXX Interpretibus venia ut hominibus juxta Jacobi sententiam Multa peccamus omnes Hieron ad Pamach The Apostles and Evangelists writing in Greek often followed the version of the Septuagint then common amongst the Greciâns and cited it sometimes where there is a most manifest difference from the Hebrew Text but yet they did not alwaies use that Translation which they would have done if they had esteemed it Divine and Authentical Spanhemius Dub. Evangel part 1. Dub. 23. and Amama Antibarb Bibl. lib. 2. both think that
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâreticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâfoy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeââed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
The Prophets and Christ and his Apostles condemn Traditions Isa. 29. 13. Mat. 15. 3 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandment and Scriptures to Traditions therefore he condemns Traditions not written If the Jews might not adde to the Books of Moses then much lesse may we adde to the Canon of Scripture so much increased since 3. Those things which proceed from the will of God only can be made known to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceed from the will of God only Mat. 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. Iohn 20. ult Whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternal salvation followeth Bellarmine saith Iohn speaks only of the miracles of Christ that he wrote not all because those sufficed to perswade the world that Christ was the Son of God Those words indeed in ver 30. are to be understood of Christs miracles but those in ver 31. rather are to be generally interpreted for the History only of the miracles sufficeth not to obtain Faith or Life The Question betwixt the Papists and us is De ipsa Doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintain that there be doctrinal Traditions or Traditions containing Articles of Faith and substantial matters of Divine Worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papal Monarchy Bellarmine and before him Peresius distinguisheth Traditions both from the Authors and the Matter From the Authors into Divine Apostolical and Ecclesiastical From the Matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the Worship and service of God any of which we deny to be but what are comprized in the written Word of God Apostolick Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memorial of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jews Sabbath to the day of Christs Resurrection Ecclesiastical ancient Customs which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely four Gospels of Manners as the sign of the Crosse made in the Fore-head Fasts and Feastings to be observed on certain dayes Perpetual which are to be kept to the end of the World Temporal for a certain time as the observation of certain legal Ceremonies even to the full publishing of the Gospel Universal Traditions which are delivered to the whole Church to be kept as the observation of Easter Whit sontide and other great Feasts Particular which is delivered to one or more Churches as in the time of Augustine fasting on the Sabbath-day which was kept only at Rome Necessary Traditions which are delivered in the form of a Precept that Easter is to be celebrated on the Lords Day Free which are delivered in the form of a Councel as sprinkling of holy Water Object The Scripture is not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour with a defect as Genes 11. 12. a person is omitted in the Genealogy of Canaan which was the Sonne of Arphaxad but it is reckoned in Luke in Christs Genealogy not in the Old Testament therefore there is a defect Answ. Luke reckons it according to the vulgar opinion of the Jews Iunius in his Parallels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yielding to the time least the Gospel otherwise should have been prejudiced but Beza's opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertook to correct this Text according to the Translation of the Seventy Interpreters For in an Ancient Manuscript which Beza followed this word Canaan was not to be found therefore he omitted it in his Translation and so hath our great English Bible Object There is something found in the Scripture against the Commandment of God Deut. 4. 2. therefore there is excess as well as defect for many Books which we believe to be Canonical are added Answ. He doth not forbid adding by Gods Command but from the will of man for God himself added afterward The Papists Arguments for Traditions answered Object Bellarmine saith Religion was preserved for two thousand years from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Ans. By the like reason I might argue That Religion was long preserved not only without the Pope of Rome but also without Baptism and the Lords Supper with the like Institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary 2. It is false that Religion was preserved all that while by ordinary Tradition only for the living voice of God sounded most perpetually in the Church and the Doctrine of Religion was conveyed successively from the Father to the Son which living voice of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voice had before Object Whatsoever things are commended from Scripture are necessary but so are Traditions Ergò They are necessary Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now therefore say they the Lord spake many things which are not written Answ. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of For it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had been taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy Spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither
Scripture of the New Testament and therefore the whole body of Scriptures which the Christians now have shall be Light Secondly That place Psal. 119. 130. doth not speak of the Precepts alone Of thy words by which is signified the whole Scripture in Psal. 19. David speaketh of the word of God in general which he adorneth with many Titles The Law or Doctrine of the Lord The Testimony of the Lord The Statutes of the Lord The Precepts of the Lord The Fear of the Lord It is so called Metonymically because it teacheth us the Fear and Reverence of the Lord he saith this Doctrine is perfect converts the soul and makes wise the simple therefore he understands the whole Scripture the teacher of true and perfect wisdom 2. It is called a light because it hath light in it self and because it illightneth others unless they be quite blinde or willingly turn away their eyes from this light Thirdly If the Commandments be easie the rest of the Scriptures is likewise as the Prophets and historical Books being but Commentaries and Expositions of the Decalogue That evasion of the Papists will not serve their turns That the Scripture is a Light in it self but not Quoad nos as if the Scripture were a light under a Bushell for that the Scipture is Light effectivè as well as formaliter appears by the addition Giving understanding to the simple It was a smart answer which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plain then Thou shalt not commit Adultery The Scriptures and Reasons answered which the Papists bring for the obscurity of the Scripture Object 2 Pet 3. 16. Peter saith there That in the Epistles of Paul there are ãâã ãâã ãâã ãâã ãâã Some things hard to be understood which they that are unlearned aend unstable wrest as they doe also the other Scriptures unto their own destruction Answ. First Peter restraineth the difficulty of Pauls writings to that point himself then wrote of touching the end of the world therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly Even in that point he affirmeth That some things only are hard and not all Thirdly The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his Word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unleardnesse of such as deal with them cannot thereby be understood to speak that of the body of the Church and of the people Laurentius in his Book intituled S. Apostolus ãâã ãâã ãâã ãâã ãâã hoc est explicatio locorum difficilium in Epistolis Paulinis reckons up fourty hard places in Pauls Epistles Rom. 1. 19 20 28. and 2. 12 13 14 15. and 4 5. and 5 6 12 13 14 15 20. and 7. 9 14 and 8. 3 4 19 20 21 22. and 9. 3 11 12 13 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1 7 10 11 12 13 14 15. 1 Cor. 11. 7 10. and 15. 29 51. 2 Cor. 2. 15 16. and 3. 6 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alledge Psal. 119. 18. the Eunuch and Luk. 24. 45. also the divers expositions of old and new Writers The first place is directly against them for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luk. 24 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers of the Word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the Word and that in the highest and most excellent degree of Ministery in the world which was the Apostleship The cause of want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not clearly particularly and sufficiently know them For that place Act 8. it is to be understood comparatively viz. That a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip will nâver suffer those which seek him in careful reading of his Word to go away ashamed without finding that which they seek for in directing unto him some lawful and sufficient Ministery to instruct him by The Mystery of the Gospel then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himself in reading of it The multitude of Commentaries was not so necessary because the Scripture might have been understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate Expositions on the Scripture That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hiâ locus fuâsset si nemo eum exposuisset sed fecit multitudo varietas interpretationis ut difficilis videretur Secondly These Commentaries are publisht that the Scriptures may better and more easily be understood Thirdly The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many Commentaries of the Ancients upon the Creed as Russinus Augustine Cyril Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezekiel Zachary or throng of much matter
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
such truth can be no where but in it is inward and outward according as the actions are Inward truth of understanding is an agreement betwixt its conceit of things and the things themselves contrary whereto is error or misjudging and of the will contrary to hypocrisie and dissimulation Outward 1. Of word which is Logical when I speak as the thing is Moral when I speak as I conceive the thing to be and also in the matter of promises when I mean as I say and hold still that meaning till I have actually made good my words 2. Of deeds when they are such in the intention and meaning of my minde as in the outward pretence and are agreeable to the promises I have made God is true in all these respects 1. His Essence is real and true he is a God indeed not in imagination alone the Scripture calls God the true God To know thee saith our Saviour Christ the onely true God and whom thou hast sent Iesus Christ. He is the true God not a bare conceit of our own head or siction He hath not an imaginary and counterfeit but a very real being he is indeed such he saith he is for that which gives being to other things must needs it self be in very deed The other supposed gods alone in name and in fancy of the worshippers but he is 2. He hath a true not an erroneous conceit of things he knows all things most exactly he is indeed a willer of true goodnesse 3. He speaks nothing but as the thing is and as he doth conceive it he means what he promiseth and doth what he means the Lord dissembleth not with men he is true in his word and his whole word whether Narrations Promises Threats Visions or Predictions He is abundant in truth Exod. 34. 6. what he telleth it is as he telleth it what he promiseth or threatneth to do he intendeth and will perform Psalm 89. 33 34 Deut. 7. 9. 2 Cor. 1. 20. Promissa tua sunt quis falli timeat cum promittit veritas Aug. Confes. l. 12. c. 1. 4. God is true in his works they are not done counterfeitly as those of the Devil but truly Psal. 145. 17. Rev. 15. 3. The Scripture proves the truth of God 1. Essentially when it affirms God to be true in his works Deut. 32. 4. Psal. 25. 10. Rev. 15. 3. 16. 7. 2. In his words which is proved both affirmatively Iohn 17. 17. 2 Sam. 7. 28. and negatively Num. 23 19. 1 Sam. 15. 29. Heb. 6. 18. Reason 1. All lying and falshood ariseth from weaknesse and imperfection or wickednesse neither of which is in God seeing to be God is to be perfect and absolute He is the Lord God of truth Psal. 34. 5. his Son is truth Iohn 14. 6. his holy Spirit the Spirit of truth Iohn 17. 6. the Gospel is the word of truth Col. 1. 5. God is the chief and first truth the Author of truth truth is in him essentially and immutably Psal. 100. 5. onely true Rom. 3. 4. This distinguisheth him from false gods 2 Chron. 15. 3. Iohn 17. 3. God is worthy to be trusted honored and esteemed ergo most true Where it is said God seduced the Prophets it is not so understood as if God inspired a false prophecy and an error but that he delivered them to the devil to be seduced 1. It serves to reprove the wicked who believe not threats and the weak Christians who in temptations and desertions doubt of promises 2. It exhorts us to desire the manifesting of this truth Psal. 43. 3. we should be true like God Zach. 8. 16. in our words and deeds keep our vows with God and promises with men God loves truth as in himself so in his creatures but abhors dissimulation and hypocrisie Prov. 12. 22. The true Church is the pillar of truth Gods word the word of truth Psal. 19 9. We should therefore believe Gods word and depend upon his promise seem it never so unlikely or impossible give him the glory of his truth He that believeth setteth to his seal that God is true he that believeth not maketh God a lyer Will you receive the testimony of men and will you not much more receive the testimony of God He that believeth Gods promises will surely do the things to which the Lord by promises encourageth him He that believes the threats will forbear the thing which God by his threats seek to deter him from This is matter of solid comfort for all the true children of God if he be faithful they must be happy Truth is that vertue of the will by which it is moved to goodnesse for Gods sake when the thing moving us to be good is Gods Commandment and the end whereat we aim is the glorifying and pleasing of God then we serve God in truth 5. God is Faithful Rev. 19. 11. First In himself by an uncreated faithfulnesse Secondly In his Decrees Isa 14. 24 27. Thirdly In all his ways and works Psal. 145. 17. 1. Of Creation 1 Pet. 4. ult 2. Of Redemption Heb. 2. 17. 3. Of Justification Iohn 1. 19. 4. Of Protection and Preservation of his Church Rev. 19. 11. Fourthly In all his words and speeches 1. His Commandments are the rule of truth and faithfulnesse to us Psalm 19. 9. 2. His Predictions are all faithfully accomplished many thousand years after as Christs incarnation in the fulnesse of time so Gen. 49. 10. 3. His Menaces are most faithful 4. His Promises Exod. 12. 41. Heb. 10. 23. There is a difference between faithfulnesse in the Creator and in the Creature 1. This is the ocean and fountain from whence all faithfulnesse and truth in men and Angels issue 2. This is the rule and measure of that and the nearer it comes to this the more compleat it is 3. It is unchangeable in him the Angels that fell were faithful but soon changed so Adam 4. It is in God in most high perfection Reasons 1. Because of his most just and righteous nature whose most righteous will is the rule of all his ways Psal. 145. 17. 2. He is most perfect and unchangeable in perfection 3. Because of his most pure and holy affection 4. There is no imperfection in him to hinder his faithfulnesse Gods faithfulnesse is the ground of all true Religion 1. We must ground all the Doctrine of faith all the Articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding fast all the faithful word Titus 1. 9. Rom. 3. 4. 2. All our obedience of faith must be grounded on this Iohn 3. 33. Heb. 11. 11. 10. 23 Zeph. 3. 5. Heb. 6. 30. 3. All our prayers of faith must be grounded on Gods faithfulnesse Dan. 9. 16. 1 Iohn 1. 9. 1 Pet. 4 19. Psal. 1. 5. 4. All sound profession of faith must be grounded on this Genes 17. 1. Psal. 91. 4. 5. All
more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is Compleat and Perfect when we enjoy God as an object wherein the powers of the soul are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appears that God is far different both from all feigned gods and from all creatures The consideration of the Divine Persons followeth for in one most simple nature of God there are distinct Persons CHAP. XVI Of the Trinity or Distinction of Persons in the Divine Essence VVE say God may be known by light of nature Quod attinet ad unitatem Naturae but not Quod attinet ad Trinitatem Personarum We cannot by the light of nature know the mystery of the Trinity nor the Incarnation of Jesus Christ. 1 Cor. 2. 7 8. Aquinas par 1. Summae Theol. Quaest. 32. Art 1. Conclus saith Impossibile est per rationem naturalem ad Trinitatis divinarum personarum cognitionem pervenire It is impossible by natural reason to come to the knowledge of the Trinity of the Divine Persons He there shews that he which indeavours to prove this mystery by natural reason derogates from faith in respect of drawing others to believe Cum enim aliquis faith he excellently ad probandum fidem inducit rationes quae non sunt cogentes cedit in irrisionem infidelium Credunt enim quod hujusmodi rationibus innitamur propter eas credamus When a man to prove any Article of faith urgeth reasons that are not cogent he exposeth himself to the derision of Infidels For they suppose that we rely on such reasons and believe because of them We think saith Cloppenburg in his Answer to Bidel Argum 1. that the mystery of the holy Trinity as many mysteries of faith can neither be demonstrated nor refuted by reason 2 Cor. 10. 5. Adam in the state of innocency was not able by natural reason to finde out the Trinity But when by faith we receive this Doctrine we may illustrate it by reason The similâes which the Schoolmen and other Divines bring drawn from the creature are unequal and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the Word The Light which was three dayes before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same Light So the Father of Lights which inhabiteth Light which none can approach Iam 1. 17. and Sunne of Righteousnesse Mal. 4. 2. In whom all the fulnesse of the God-head dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again It is the same thing that the minde thinketh and the word signifieth and the voice uttereth so is the Father as the minde conceiving the Son as the Word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mystery of the Trinity there appeared unto him a childe with a shell lading the Sea into a little hole he demanding what the childe did I intend said the childe to empty the Ocean into this pit It is impossible said the Father as possible said the childe as for thee to comprehend this profound mystery in thy shallow capacity The Mystery of the Trinity is necessary to be known and believed of all that shall be saved it was not so plainly revealed to the Jews of old as it is to us in the New Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiastical custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers wayes of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine Attributes three Eternals but three in respect of personal properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents The acts of the Persons in the God-head say some are of three sorts 1. Essential in which all the Persons have equal hand Opera Trinitatis ad extra sunt indivisa the outward works which concern the creature belong to one Person as well as the other as to create govern 2. Some ad intra opera propria The personal properties or internal works are distinguished as the Father begets the Son is begotten of the Father and the holy Ghost proceeds from the Father and the Son 3. Appropriata as the Schools speak acts of office more peculiarly attributed to one Person thân another Eph. 4. 7. So the Father is said to give the Son the Son to redeem the world to be made flesh the holy Ghost is the bond of union See Dr Hampton on Gen. 1. 6. 1 Pet. 1. 2. Gods plot in the work of Redemption was not only say some to exalt the Attributes of the Nature but to glorifie the Persons distinctly according to their appropriated acts There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another Person from the Sonne but yet there is the same Nature and Essence of them all They differ not in their Natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numerical Essence The Father in some sense is said to be the onely God Iohn 17. 3. that is besides the Divine Nature which is common to the three Persons there is not another God to be found the word Onely is opposed to all feigned gods to every thing which is not of this Divine Nature So when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the Persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partial causes much lesse as if God the Father were the Principal and these Instrumental but only meer order A Person is Diversus modus
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called ãâã ãâã ãâã ãâã ãâã cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and ãâã ãâã ãâã ãâã ãâã by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
7. The object of it are some sinful men or the greatest part of sinful men which are called vessels of wrath fitted for destruction Rom. 9. 22. that there are more damned then saved is proved Matth. 20. 16. Matth. 7. 14. The end of reprobation is the declaration of Gods justice in punishing of sin There is no cause of reprobation in the Reprobate that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods good pleasure but that damnation whereto they are adjudged is for their own sins There are five dreadful consequences of reprobation or preterition 1. Such whom God passeth by he never calls or not effectually calling is according to purpose 2. He deserts leaves them to follow their own corrupt lusts 3. Hardens them Rom. 9. 4. They shall prove Apostates 1 Tim. 2. 18. 5. They are liable to that dreadful sentence Matth. 25. 41. Obj. 1 Tim. 2. 4. Who will have all men to be saved Ans. That is God would have some of all sorts of men to be saved so all men is taken verse 1. Let prayers be made for all men that is all manner of men he instanceth in one kinde viz. Kings All is likewise here to be taken not pro singulis generum but pro genâribus singulorum So Austin expounded this place above a thousand yeers since All manner of men of all Nations and qualities All in this place doth not signifie universally every man in every age and condition but All opposed to the Jews onely all indefinitely and that in the times of the new Testament of which the Apostle speaketh Obj. 2 Pet. 3. 9 Not willing that any should perish but that all should come to repen tance therefore there is not an election of some and reprobation of others Ans. He speaks there onely of the Elect and he would have none of them to perish He speaks that for the comfort of the godly and includes himself amongst them long-suffering to us-ward therefore he means those in the same condition with himself He shews why God staies the execution of his wrath because all his Elect are not gathered See 1 Pet. 2. 8. There is nothing doth more set out the glory excellency and sufficiency of God then his Decree O the infinite depth of the wisdome of God which hath fore-seen decreed and determined with himself the innumerable things that ever did or shall come to passe We should not search into the depths of his counsels Deut. 29. 29. but in all things professe our dependance on him and refer all to his decree Psal. 37. 5. They are justly blamed that ascribe any thing to chance fate fortune or good luck as also such as are impatient under any crosse Admiring the methods of Gods eternal Counsel and the execution of it for the salvation of our souls will be a great part of our work in heaven That is a desperate inference If I be predestinated I shall be saved * though I neglect and scoff at sanctity God hath predestinated the means as well as the end he hath decreed us to be holy as well as happy 2 Pet. 1. 3. Ephes. 1. 4. Christ laid down his life not onely to save us from the guilt of our sins but to sanctifie us Tit. 2. 14. The Spirit of God is a Spirit of sanctification 2 Thess. 2. 13. In good things the Devil strives to sever the means from the end in evil the end from the means We must not reason whether we be predestinated but use the means prove our Election by our calling we should judge of our predestination not so much descendendo by prying into Gods secret Counsel as ascendendo by searching our own hearts It was good counsel that Cardinal Poole gave to one who asked him how he might most profitably reade the Epistle to the Romans He advised him first to reade the twelfth chapter to the end and then the beginning of the Epistle to the twelfth chapter Because in the twelfth chapter the Apostle falls on matter of duty and sanctification which is the onely way to attain to the knowledge of those great mysteries handled in the beginning of Predestination Take heed of abusing this Doctrine 1. Quarrel not with Gods justice because he hath determined not to give grace to some Rom. 9. 14. That any are saved it is from Gods mercy there can be no injustice in refusing when it is the meer mercy of God to take any as if of many Traitors the King spare some and hang up the rest neither have the Elect a just cause to glory nor the reprobate to complain since undeserved grace is shewed to the one due punishment inflicted on the other It bewraies no more want of mercy in God that he takes but such then it did want of power because he made not many worlds since the exercising of one and the other is determined by his wisdome It were unjust say the Polonian Churches in their Catechisme to punish any one because he hath not done that which by no means he could do But when God punisheth the wicked and those that are refractory to his word what doth he do else but punish those which do not do that which they cannot do See more there cap. 10. of the same branne 2. This may comfort the people of God who may be certain of their election and salvation Rom. 8. 38. 39. Paul had not this by immediate revelation because he concludeth upon such arguments as are general to all the godly see 1 Ioh. 3. 14. Certainty of mans election and salvation is not such as we have of arts and sciences yet the truths of God are more to be adhered unto then any humane principle 3. Nor is it such as we have of doctrinal truths we are not so perswaded of Gods favour in particular to us as that there is a God and that there is Jesus Christ because the dogmatical truth is contained in the Scripture the other is but a practical conclusion drawn from the General 3. It is not such an assurance as expelleth all doubting and wavering Mar. 9. 24. yet doubting is a sin and we are to bewaile it but the Papists teach doubting and praise it under the name of humility and say it keeps us from presumption They say we can have but a conjectural and wavering knowledge of our salvation justly therefore did Luther terme the Romish Doctrine concerning uncertainty of salvation Non Doctrinam fidei sed diffidentiae no Doctrine of faith but distrust 4. It is not such as presumption and carnal security excluding all use of the means work out your salvation with fear those which have been most perswaded of Gods love to them have been most active for him the love of Christ constraineth us 5. It is more then probable conjectural or moral 6. It is not of our own conscience and Spirit onely but inabled by the Spirit of God
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. ãâã ãâã ãâã ãâã ãâã that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
3. 1 Thes. 3. 5. A destroyer Apoc. 9. 11. The old serpent Apoc. 12. 7 9. A roaring lion 1 Pet. 5. 8. The strong man armed Matth. 12. 24. The prince of the world three times Iohn 12. 31. 14. 30. 16. 11. Nay The God of this world 2 Cor. 4. 4. 2. Their nature The evil angels are spirits created at first entire and good Genesis 1. ult Vide Aquin. part 1. Q. 11. Art 4 5. But by a willing and free apostacy from their Creator are become enemies to God and man and for this eternally tormented Iohn 8. 44. It was a totall wilfull malicious apostacy from God with spite and revenge 1. Totall because God never intended to offer to the Angels a second Covenant Heb. 2. 16. 2. With despight and revenge therein lies the formality of the devils sin and of the sin against the holy Ghost 1 Iohn 5. 19. That they are spirits appears by the opposition Ephes. 6. We wrestle not with flesh and bloud and this is to be opposed to those that deny that there are any spirits or that the devils are incorporeal For their sin what when and how it was it is hard to determine That they did sin is plain but the sin is not specified Some say it was lust with women misunderstanding that place The sons of God saw the daughters of men for it is plain the devils were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothy 1 Tim. 3. 6. though there be different opinions about what this pride shewed it self whether in affecting a higher degree then God created them in or refusing the work and office God set them about which some conceive was the ministration or the guardianship of man which trust they deserted or scorned Zanchius thinketh their sin was That they were not contented with the truth of the Gospel concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotency say the Schoolmen Pride seems to be the devils sin by his first temptation of man to be like God Concerning the time when the devil first sinned it is uncertain Tempus lapsus non definit Scriptura It seemeth they continued in their integrity till the sixth day was past Gen. 1. 31. It is likely that neither man nor Angel did fall before the eighth day Gen. 2. 1 2. The devils stood not long Iohn 8. He was a manslayer from the beginning They fell before man that is plain 3. How the devil sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummatively in his will Many of them fell as appeareth Luke 8. 30. there was a legion in one man one of the chiefest as some conceive fell first and drew the rest with him by his perswasion and example That one great Angel now Beelzebub did first fall and then drew after him the rest is likely enough Capel of Tentat part 1. c. 1. It was in all likelihood some prime Angel of heaven that first started aside from his station and led the ring of this highest and first revolt Millions sided with him and had their part both in his sin and punishment B. Hals Invis world l. 3. Sect. 2. Vide Aquin. part 1. Q. 63. Art 8. Yet Voetius seems to doubt of this They fell irrecoverably being obstinate in wickedness The Schoolmen and Fathers give reasons why they fell so and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it again but this is no good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The devil sinned of himself but man was tempted 2. In mans fall all mankinde would have been damned but in the Angels fall not all Angels The best answer is this When they had sinned God out of his justice refused to give them any help of grace by which they might rise from sin and without which it was impossible for them to recover and this is the Apostles argument If God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectual Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sin by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the spirit of errour The devils malice against mankinde appears Gen. 3. where there is an imbred enmity in the devil as likewise 1 Pet. where he is said to be a roaring lion a lion roars when he hath got his prey by way of triumph or when he is hungry and almost starved and so most cruel This malice of his appears in his going up and down the whole world to damn men and that though he get no good by it nay though his condemnation be so much the greater and therefore if God should let him do what he would against us he would first bring all outward misery as upon Iob and then eternal damnation And though he knows God will defend the godly yet he never leaveth to vex them to tempt them to sin to overwhelm them with grief and dispair so that he is opposite to God The devils malice is beyond his wisdom else he would never oppose the people of God as he doth since he doth hereby advance their glory and his own ruine The devils are subtill creatures 1. In nature 2. They have perfect intelligence of all things done in the world 3. They have gotten subtilty by long experience Iob 32. 7. 4. They have strong delusions and great stratagems 2 Cor. 11. 14. 5. Their subtilty appears by their prevailing over the wisesâ men in all ages and by making choice of the sittest instruments to accomplish their designs When he would deceive Eve he made choice of the serpent when he would deceive Adam he made choice of the woman The devils design was to draw Iob to curse God therefore he spared him two things his tongue that he might be at liberty to curse God and his wife to be a counsellour to him thereto Their craft is seen likewise in their divers and sutable temptations 2 Cor. 2. 12. We reade of his methods Eph. 6. and depths Rev. 3. His first stratagem and device is to observe the naturall constitution of every mans minde and body and to sit his temptations thereunto 2. To observe our natural abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iââ 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
1. When mens thoughts run after what they shall eat or drink Matth. 6. 25. When animus est in patinis Rom. 12. 13. 2. When we delight too much in it as Philoxenus who wisht he had a neck like a Crane that he might take the longer delight in swallowing of his meat and drink 3. When we feed securely Iude 12. are too much taken up with the creatures 2. More notorious 1. When men eat more then their stomacks will digest Prov. 23. 1 2. When they are too dainty nothing will down but what is delicious and costly as the rich man in the Gospel 3. When they eat and drink unseasonably as Isa. 12. 13. Amos 6. 1 2. when they eat one meal too hastily after another not allowing nature sufficient time for concoction and those that will be still tipling Helps against it 1. Reade hear and practise the word 2. Pray 3. Joyn fasting with prayer 4. Consider the bounty of the Lord in giving us good things and for what end viz. strength CHAP. XX. Of Lying Malice Murmuring Oppression LYING LYing is a voluntary uttering of that which is false against a mans knowledge and conscience with an intention to deceive see Proverbs 12. 19. 22. 13. 5. In respect of the end it is distinguished into perniciosum officiosum and jocosum a hurtfull officious and merry lie August in Enchirid. ad Laurent Aquinas 2ª 2ae quaest 110. Art 2. The end of a pernicious lie is to hurt of an officious lie to profit of a merry lie to delight We must not tell a lie for Gods glory Iob 13. 7. much lesse for to help my neighbour Officious lying is neither permitted nor approved in the word of God God threatens to destroy all those that speak leasing Psal. 5. 6. See Prov. 6. 16. Matth. 5. 37. Ephes. 4. 25. Col. 3. 9. Rev. 21. 27. 22. 15. The very Heathens themselves abhorred all lying Aristotle saith A lie is evil in it self and to be dispraised It is a great sin Reasons 1. The Law of God is against it the ninth Commandment and the Gospel Col. 3. 9. 2. It is against the nature of God the Father is the God of truth Iohn 17. 3. the Son is truth Iohn 14. 6. the holy Ghost is the Spirit of truth Iohn 16. 13. and the Word of God which is the word of truth Ephes. 1. 13. It makes us like the devil Iohn 8. 44. 3. It is against natural conscience a little childe will blush at a lye 4. It is basely esteemed of by all generous men they abhorre above all things the imputation of lying It was in great reproach among the Persians saith Brissonius 5. It is contrary to all civil society takes away all commerce betwixt man and man Mendax hoc lucratar ut cum vera dixerit ei non credatur it is the just reward of a lier not to be beleeved when he tels truth 6. Omnibus peccatis cooperatur Aug. It hath an influence on all sins Lying and stealing are joyned together Ephes. 4. 7. The punishment of it is great as we may see in Gehezi Ananias and Saphira Psal. 5. and often in the Proverbs the Lord abhorres it Rev. 21. 8. 22. 15. liars are joyned with great sinners See Isa. 63. 8. Prov. 6. 17. Popery is a doctrine of lies 1 Tim. 4. 2. The great honour of the Saints is to walk in the truth 3 Iohn 4. see Ephes. 4. 5 Buy the truth and sell it not Erasmus had such an antipathy with lying that from his youth he would usually tremble at the sight of a noted liar Malice It causeth a man to receive pleasure in the practice of cruelty so the brethren of Ioseph and Cain 1 Sam. 19. 13 to the 18. Reasons 1. It is most of all contrary to charity therefore it must needs bring forth quite contrary effects to it and as that makes a man to take pleasure in doing good so this in doing evil for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised and by which they are strengthened and increased as both charity is by well doing and malice by doing evil 2. Where malice doth rule the Spirit of God is quite gone and the light of nature extreamly dimmed and a man is given over into the power of Satan for in giving place to wrath a man gives place to the devil 3. It distempers the judgement will and affections Murmuring It is first a sin reproved by God and a provocation of him Ion. 4. 8. The Israelites were very guilty of it see Numb 17. 12. Psal. 106 25. Secondly It is a high degree of sin 1. Hereby thou exaltest thy will above Gods and makest it the rule of goodnesse 2. You put God out of his throne out of Government in every murmuring against his dispensations thou deniest his Sovereignty 3. Hereby thou makest thy self wiser then God in divine things 4. This is a way to provoke God to greater displeasure Amos 4. 12. Arguments against murmuring and discontent under Gods administrations 1. It is a Christians duty to be content with the things present Heb. 13. 1 Thess. 518. such a one can never be thankfull 2. All your murmurings are against God Numb 14. 27. Exod. 16. 8. you charge God with folly Iob 1. ult 3. This will heighten your sin and add to your plagues Rev. 16. 19. Isa. 51. 20. 4. If the Lord should hearken to your murmuring you would quickly destroy your selves Hos. 13. 11. Oppression Oppression is a great sin Isa. 3. 15. Psal. 14 4. 17. 12. Amos 8. 5. Mic. 3. 3. Hab. 2. 11 12. 1. 14. Ier. 12. 13. 5. 27 28. Pride and unjustice in the extremity meet in an oppressour The Prophet cries out of them which grinde the faces of the poor of them which are like the wolves in the evening of them which covet fields and take them by force because there is might in their hands Reason It is an abuse of a special gift of God quite contrary to his appointment which gave it God made the stronger therefore to be the stronger that he might defend the weak as the greater sims and bones of the body hold up the burden of it CHAP. XXI Of Perjury Polygamy Pride PERJURY PErjury is mendacium juramento firmatum a lie confirmed with an oath so Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise saith Dr. Sanderson It is double 1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary 2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform The old saying is Once forsworn ever forlorn No Casuist doubts of it that a Turk may be guilty of perjury and for it be punished by the
ought to govern themselves in the course of their lives unlesse they will be bruitish appetite ruleth beasts reason ought to guide man and a setled habit agreeable to right reason Now the main and fundamental vertues are religion justice charity and prudence against all which sedition doth evidently oppose it self Religion tieth our souls to God and commandeth us to give him his due God is not duly feared and honoured if his Ordinance of Magistracy be despised 2. Justice bindeth us to men and requireth to give every man his due which we do not if we deny subjection to the Magistrate by whose power all men else should be helped to the attaining of their right 3. Charity bids us do good to our neighbours as to our selves and how will he do good to other neighbours who will not perform his duty to his Governours who are appointed for the common good 4. Discretion and prudence advise to take that course which is most requisite for our own and the common happinesse seeing no member can be long safe if the whole be not kept in safety It is quite contrary to the common welfare and consequently to a mans own at length that the body be rent asunder with sedition Fourthly It is a great sinne since it proceedeth from bad causes and produceth ill effâcts Ambition envy and discontent at the present estate and foolish hopes to have all remedied by a change are the mothers of sedition 2. The effects of sedition are lamentable where envying and strife iâ there is sedition and every evil work James Envying and strife likely bring sedition and sedition cometh accompanied with every evil work viz. with civill war which puts the sword into the hand of the multitude and makes them bold to kill spoil buân all which lies in their way without difference or respect of persons religion and justice are exiled and fury and passion do what they please The reason why men are so prone to this sin is because they are naturally full of those vices which are apt to breed it viz. ambition envy discontent fond hopes Self-love It is a vehement and inordinate inclination to ones own content in things carnall earthly and sensuall 2 Tim 3 2. See 2 Cor. 12 7. There is 1. a naturall ãâã ãâã ãâã ãâã ãâã or self love by which every one from the instinct of nature loves himself his own body soul life Eph. 5. 29. the Scripture doth not condemn this 2. A divine self-love by which every one that is born again by the holy Ghost from the instinct of the Spirit loves himself as is fitâing to the glory of God and good of the Church these two kindes of self-love were in Christ. 3. A devilish self-love whereby one by the instinct of corrupt nature and inflamed by Satan so loves himself that he loves no other truly and seeks only his own things Effects of it 1. To praise our selves Prov 27. 2. and boast of our selves as the Pharisee 2. To be imbittered against reproofs 3. To attempt things above our power and place Remedies against Self-love We should love our best selves Mat. 6 33. Luke 10. 42. and consider what reason we have to love God above all The right knowledge of God and our selves will cure this corrupt self-love Consider the basenesse of our originall and our evils as well as excellencies and the purity of God Iob 40. 4 5. It is lawfull 1. To will our temporal good with moderation 2. To prefer our necessities before the necessities of others to defend our own lives rather then the lives of others unlesse he be a Magistrate Thou art better then ten thousand of us 3. To maintain our reputation and just priviledges Self seeking It is an evill at all times to seek great things to a mans self Reasons 1. God hath written a Treatise of purpose to take men off from the creature 2. There are divers commands to the contrary Phil. 4. 5. prohibitions Mat. 6. 21. sharp reproofs Eph. 5. âam 4. 4. 3. God is much delighted with such a disposition of the soul as it is taken off from creature-comforts Psa. 131. The greatnesse of this evil 1. It is the root of all other sins the first sin that came into the world 2. It is an errour circa finem nay an errour concerning the utmost end therefore the more dangerous 3. Self as standing in opposition to God is that against which all the curses of the Law are denounced Isa. 22. 16 17. and 23. 8. 4. For these self-seekers only the torments of hell are prepared Cesset propria voluntas non erit infernus Bern. God hath ever set himself against self-seekers to destroy them and their house Prov. 19. 21. Isa. 44. 25. Psa. 33. 10. Isa. 59. 5 6. Ier. 22. 13. Hab. 2. 9. This is especially evil in the calamities of the Church Numb 14. 11 12. what is this self compared with the Churches good this is condemned in Baruch it is unseasonable We reade not of any Saint in the Scriptures given to covetousnesse 2. Hypocrites were given to it Saul Demas Iudas Gods prerogative is 1. To have high esteem from the creature as the chiefest good to this self-love is opposite 2. To give Laws to the creature as an Absolute Soveraign to this self-dependance is opposite 3. To have the trust of the creature as an Independent essence to this self-will is opposite 4. To be the utmost end as the Supream cause to this self-seeking is opposite Signs of it 1. When one puts himself on the profession of Religion for some worldly advantage Gen. 34. 22 23. Iohn 6. 26. 2. When men are enemies to Christs Crosse Phil. 3. 18 19. 3. Envy to others Gal. 5. 26. Remedies against it Consider 1. The greatnesse of the sin God should be the chief end to set up self in his room no man lesse enjoys himself then he that seeks himself 2. You will have the greater judgement Mat. 23. 14. 3. Frequently pray against it and cast back the praises given to thee unto God Phil. 2. 21. May not our things and the things of Christ consist together 1. All men are not Christs nor led by his Spirit 2. Many that professe themselves to be Christs are none of his Rev. 3. 4. 3. Those that are spiritually quickned keep not close to Christ See Mat. 12. 30. Slander Slander is a great sin Psa. 52. 3. Rom. 1. 29. It was the sin of Ziba Haman against Mordecai Detractio est alienae famae per verba denigratio Aquinas 2â 2ae Quaest. 68. Art 1. the smiting of a mans good name the Latines call it detractio because it is a kinde of theft in that it stealeth from a mans good name See Ames de Consc. l. 5. c. 15. The cause of it is flattery envy and twatling uncharitablenesse or malice or both is the prime cause of it uncharitablenesse is the bare absence of charity malice is a disposition quite
upon the Crosse by the brazen Serpent His Burial by Ionahs lying in the Whales belly three dayes His Resurrection by the first fruits 1 Cor. 15. 20. Every thing in the Temple was a Type of Christ the Vail was a Type of his Flesh Heb. 10. 20. the golden Altar of his Intercession Revel 8. 3. and the brazen Altar of his Passion the Temple it self was a Type of Christs body Iohn 2. 19. The Tabernacle was built with three distinct rooms 1. The most holy place in which were the Ark and Cherubims the most holy place signified Heaven the Ark Christ as he is received up into Glory sitting at his Fathers right hand protecting his Church and using the Ministry of his Angels for their good and welfare The second was called the holy place and this did signifie the true invisible Church of the Elect of God here militant on earth into which none entered but the Priests which signified the elect people of God which are a holy and royal Priesthood unto him here was a golden Candlestick which having Lamps was dressed every Evening and gave light all night to signifie the work of Christ by his Spirit affording the true light of saving knowledge of himself and of his spiritual benefits to them when it is dark night to all the world besides here was the golden Table which had ever upon it Bread and Incense signifying Christs giving himself as spiritual Food to his people to strengthen and confirm their hearts in obedience and also giving the pure Frankincense of his Merits unto them by which they become acceptable unto his Father The third room was the utter Court where all the people came and it signified the Church visible wherein are Elect and Reprobate true and false Christians mixt there was the Offerings of Buls Goats and other beasts and sprinkling of bloud in all the services to be performed signifying the Revelation of God himself in the Ministry of his Gospel to the sons of men that they might be brought to believe in him The whole Doctrine of Christ in his Person Works the Benefits which the Church receives by him are all the free gift of God Isa. 9. 6. Titus 4. 14. Rom. 5. 15 16 17 18. Gift is a transferring of right from one to another by free will or the free interesting of another in that which is my own only I forego my own property when I give it another but God hath still the same right in his Sonne when he gives him to us First Christ is the great gift of God the greatest that ever he gave Four things meet in him which shew him to be the greatest gift 1. He is the dearest and most precious to him that gives him Iohn 3. 16. 1 Iohn 4. 9 10. the heart of God was infinitely set on Christ Prov. 8. 30. a metaphor taken from two mates and companions that are born and bred together and sport themselves in each others society 2. Of all things that were in the power of God to give there was nothing we so much needed set fancy aside no man needs any thing in the earth but food and raiment we are miserable for ever if we fail of Christ. 3. It is the comprehension of all other gifts if we look on the intrinsecal worth of the gift it self by him we have pardon grace glory he is God-man a Prophet Priest and King the true Trismegistus 4. This is an everlasting gift not only the gift lasts but the minde of the giver he lends thee but other things Secondly Christ is the free Gift of God 1. There is no one particular concerning Christ and our salvation by him but there are Scriptures to prove it that it is the free gift of God He gives the Spirit to unite us to him Iohn 7. 39. and the means Ephes. 4. 11. and faith to lay hold on him 2. What ever may argue a gift to be free meets in the Lords giving of Christ. 1. When the giver hath no motive to stirre him to it but his own will 2. When the party doth it out of no need he is no whit the richer or happier 3. He gives him to them who have no more why they should partake of Christ then others on whom he doth not bestow him 4. When there is no condition in the receiver but meerly that he do accept it he works in our hearts consent of his good pleasure 5. When he is pleased with this gift and takes more content in giving then any soul can take in the receiving There was a transcendent excellency in the love of Christ to the Saints in giving himself for them 1. He loved them with the love of all relations with the love of a brother friend husband father God 2. He loved them above all the creatures here below he hath made them the first fruits of all his creatures in some sort more then the Angels 1. In regard of your nature which he took 2. In regard of the relation wherein he stands to you the Angels are his servants but not his members 3. In regard of his righteousnesse bestowed upon you it was not the essential righteousnesse of God but such a righteousnesse as the God-head gave an excellency and efficacy to This love of Christ comforts the Saints under the greatest afflictions They look on this love of his as the fountain of all blessings it works a conformity in them to Christ. We may judge of the love of Christ by these marks First Suitable to the manifestation of himself is the love of Christ to thy soul Iohn 14. 21. Secondly The more grace he bestows on a man the more he loves him Thirdly The greater Communion we have with him the more he loves us Iohn 14. 8. Fourthly The more he keeps thee from those ordinary snares that others fall into Eccl. 7. 26. Rev. 13. 8. Fifthly The more every thing works to thy spiritual good 3 ep Ioh. 2. Sixthly According to thy measure of fruitfulnesse Ioh. 15. 16. Seventhly Observe the glimpses of Christ to thy soul Psal. 35. 3. Eighthly The more powerful our prayers are with God Dan. 10. 11 12. Christs Kingdom was set up in opposition to Satan when he was born all the Oracles ceased The time was come mentioned Iohn 12. 31. the night was past and the day was come and therefore such birds of darknesse were not to prevail as in times past they had done As by the rending of the vail of the Temple of Salomon was signified the abolishment of legal worship so by the prodigious destruction of Satans throne or chiefest Temple at Delphos was sealed the irrevocable overthrow of Ethnicism Some say the Heathens by the light of nature by the knowledge of the Sunne Moon and Stars might come to a saving knowledge of God and urge that place Heb. 11. 16. He that comes to God must believe that he is and that he is a rewarder of them that diligently seek him and
race of men besides and so God is satisfied by his sufferings and obedience so that he may be and is in justice ready to forgive the sins of men for his sake Hence we are said to be the righteousnesse of God not of man or Angels because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin This may seem to have been signified by the fabrique of the Ark Table Incense Altar all which signified Christ for they were all made of Wood even Shittim-wood a Wood not subject to corruption but this Wood was overlaid with gold to expresse that the meannesse of the humanity was hidden out of Gods sight and the excellency of the Deity causeth the Church to be so acceptable to the Father and to come so near unto him Therefore the Apostle saith That God redeemed us with his own bloud had it not been Gods bloud we should not have been washed from our sins by it So the Scape-goat carried away all the sinnes into the wildernesse the Goat that was slain did it not This Scape-goat signified the God-head which though it self did not suffer yet made the sufferings of the humanity available to wash away our sins as one man of great quality and place is sit to be set in balance with ten thousand common souldiers and his life alone fit to be a ransome for them all so it is in this case else we could never have been redeemed Thirdly Christ must do some things after his Redemption which cannot be done but by God he must pour forth the gift of his Spirit upon us baptizing us with the holy Ghost as Iohn Baptist taught and none can send the Spirit of God into the hearts of whom he will but he that is God Again He must overcome sinne in us and Satan for us and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation which no lesse power and wisdom could do then the power and wisdom of God even infinite wisdom and infinite power He must vanquish principalities and powers that must save us so could none but God himself Lastly It made most for the commendation and honour of Gods infinite grace that he would imploy so eminent a person in the businesse of our Redemption being a work of so iufinite abasement and difficulty Suppose that some Angel had been able to do this work and to do it perfectly yet it more exalts the excellency of Gods love to mankinde which he intended to shew in this work that he might convince Satan of lying when he chargeth him with not loving men that he would seek no meaner person but his own and onely Sonne Herein is the love of God made manifest that he sent his Sonne into the world and herein is love that he loved us and gave his Sonne to be a propitiation for our sins As a King might equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would but to grace him the more and to shew greater respect to him he effecteth that treaty by the most honourable personage of the Court. We give the best gift we have to them we love most though another might serve the turn so God gave the best thing he had or could give to redeem us his onely Sonne So much of this that Christ is God and how and why he must be God CHAP. III. Of CHRISTS being Man NOw I am to shew in the next place that he was man Christ is set forth three wayes in the Scripture 1. Christus in promisso so the Patriarchs and Saints beheld him under the old Covenant he was set forth unto Adam in the seed of the woman Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed to Iacob as Sâiloh to Iob as Goel to David as the Messiah to Zachary as the man whose name is the Branch to Malachi as the Sunne of Righteousnesse with healing in his wings 2. Christus in carne 1 Joh. 14. 2 Tim. 3. 16. 3. Christus in Evangelio Christ as he is discovered and set forth in the Gospel that is the glasse wherein we behold the glory and excellency of Christ 2 Cor. 3. 18. But I am now to speak of his Incarnation or his being a true man 1. He had the name of a man 2. He came of the race of mankinde He is called Man 1 Tim 2. 5. Luk. 23. 47. The Son of man Dan. 7. 13. Matth. 8. 20. 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before in saying That the seed of the woman should crush the Serpents head and that in the seed of Abraham all Nations should be blessed and that a branch should spring out of the root of Iâsse Therefore the Apostle saith He was made of the seed of David according to the flesh And he that confesseth not that Iesus Christ is come in the flesh is not of God More particularly Christ is called The Son of Mary Luke 1. 31 44. the holy Ghost goes further and shews of what Tribe he was Heb. 7. 14. nay of what family Rom. 1. 3. 2. He had the birth and growth of a man he was conceived in the womb of his mother as a man Luke 1. 31. He was born in the usual time as a man Luk. 2. 7. swadled like a man Luk. 2. 12. He grew up as a man both in respect of body and minde Luk. 2. 40 52. and therefore he was a true man 3. The same thing is proved evidently by the story of the Gospel which ascribes to him the parts the sufferings the actions and affections that are peculiar to man He had the essential parts of a man a body as it was written A body thou hast given me and they took his body from the crosse and laid it in a sepulchre a soul Matth. 20. 28. 26. 35 38. Luke 23. 46. Iohn 10. 15. 5. 21. Knowledge Understanding Wisdom and Will which are proper to the reasonable soul are given unto him He did dispute and reason He had the integral parts of a man as bones flesh hands and feet They pierced his hands and his feet A Spirit hath not flesh and bones as you see me have They crowned his head with a crown of thorns and one of the souldiers thrust a spear into his side and forthwith came out water and bloud he lift up his eyes to Heaven he kneeled on his knees and prayed sure he was very man that had all the parts of a man 4. He had the infirmities which accompany the whole nature of mankinde He was Hungry Matth. 4. 2. Thirsty Iohn 4. 7. Wept Iohn 11. 35. was Weary he died as other men do giving up the Ghost Iohn 19. 30. 5. He had the actions of a man he sate down to meat he drank of the fruit of the
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâpes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
that are under their charge Secondly This Office is to continue till the end of the world 1. From the Institution of Christ appointing this Office 1 Cor. 12. 28. in the last and purest times Revel 21. 14. the twelve foundations are the twelve Apostles 2. From the promise made to it which supposeth that the subject of the power shall remain Mat. 28. ult See Ier. 3. 15. Isa. 66. 2. 3. The necessity of this Office is as great now as ever The ends of it are two The gathering and perfecting of the Saints Ephes. 4. 11 12. So long as one Saint is to be converted and one grace to be compleated there needs a Ministery For that part of the Objection That their Calling is Antichristian In these licentious dayes several truths in Pamphlets are called Antichristian Baptizing children frequenting Ordinances the Ministery the Doctrine of the Trinity that Magistrates should meddle with matters of Religion that we prove our Justification by our Sanctification Meeting-places or Churches for the people of God to assemble publickly in The Papists say We have no true Ministery because at the Reformation we received it not from Rome The Brownists say Our Ministers are not rightly called into their Offices because we received it from Rome Not every thing ordained by Antichrist is forthwith to be rejected but onely that which he doth quà Antichristus as he is Antichrist But Bâshops were before ever Antichrist appeared in the world Hilary against the Arians saith Quisquis Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium That Church Ministery and Sacraments where Christs holy Spirit is graciously effectually and savingly present can no more be denied the name of a true Church then that man can be denied the name of a true man who eateth drinketh walketh speaketh reasoneth and performeth all the operations of sense motion and understanding we may feel in our selves the power and efficacy of our Ministery and Sacraments Brown the Father of the Brownists was the first of note that did separate himself from the Church of England and said that we had not a Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament in stead of bread whereupon he began to think better of the Church of England and returning home he became Pastour of a Church in Northamptonshire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its corruptions should be a true Church It is a necessary act of a Ministers Call to be ordained by other Ministers not necessarily a Bishop the Reformed Churches beyond Seas used not that but the Imposition of Presbyters and in England no Bishop could ordain alone but Presbyters besides him were to lay hands on the man ordained Of the Ministers Calling Some say the inward Calling of a Minister is a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and Mans salvation See Act. 8. 21. Simon Magus refused his heart was not right or straight before God Not sufficient inward gifts of minde of knowledge learning and vertue is the inward Calling to the Ministery because all these things may befall such an one as ought not to undertake the Ministery at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church For the outward Calling there is no particular manner or kinde of Calling binding the conscience to that and no other because bare example without a precept doth not binde He hath the outward Calling to the Ministery who is appointed to this by such who are intrusted with this care Paul left Titus in Creet to ordain Elders that is Ministers There is a double Calling necessary to a Dispenser of the Mysteries of Salvation Inward and Outward The Inward inableth them the Outward authorizeth them to discharge their sacred Function Where there are gifts if God encline the heart of the party to enter into the Ministery there is an inward Calling yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary we are not now to expect extraordinary Callings since miracles are ceased The ordinary Calling is by the imposition of the hands of the Presbytery Ier. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at least approved of Doctor Featleys distinction of Clergy and Laity The Calling of men to the Ministery is either Immediate and Extraordinary such as the Prophets had in the Old Testament and the Apostles had by Christ himself mediate and ordinary such as is now a days of Pastours both are divine every Minister is as truly called though not as immediately as in the Primitive times Matth. 9. 38. Act. 20. 28. Munus Apostolicum the Apostolical Function is ceased because the Apostolical gifts are ceased speaking by an infallible spirit speaking all languages having care and rule of all Nations Ordinary Presbyters are appointed by the holy Ghost Ephes. 4. 11. Pastours who have an ordinary mediate Call are made the gift of God as well as the extraordinary Offices they are both equally divine but they differ in three things 1. Those which are immediately called have God only for the Authour as Paul saith called by God and not by men 2. Those which are immediately called are for the most part endowed with a singular priviledge of not erring and gifts of miracles though sometimes it be otherwise 3. They are not tied to one particular Church but are sent to all indefinitely an immediate Call is not now to be expected The nature of a Ministers Call consisteth in two main things Election and Ordination In the Reformed Churches of France and Geneva the people give no voices in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the Pastours and Guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist. 83. Some say the original power is in the Church Acts 1. 14. the formal in the Ministers as to see is originally in the whole body but formally in the eye
I have shewed in my first Book of the Scriptures Secondly It tends to the extream dishonour of Christ 1. In making other Intercessours 2. In making each man his own Saviour by his own works 3. In feigning a Purgatory Thirdly It tends to the damnation of mens souls 1. In drawing them to put confidence in their own works 2. In making them content with lip-labour in stead of prayer 3. In mocking them with counterfeit confession 4. In teaching them to commit Idolatry 5. In teaching them the doctrine of venial sins and that these may be pardoned without either confession or contrition There is a double way of advancing Antichrist First In way of Worship and Superstition Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar Secondly By publishing and maintaining the Doctrines of Popery the most refined Doctrines conditional Decrees Free-will Auxilium sufficiens omnibus ad salutem media scientia in God and Universal Redemption in Christs intention final Apostasie These are the Jesuites Doctrines Arminius had it from them Christians that have cast off Popery should be so farre from returning again to Babylon that they should pray for the destruction and utter ruine of that man of sinne and with confidence expect the accomplishment of the Prophecies in that kinde The End of the sixth Book THE SEVENTH BOOK OF OUR VNION And Communion WITH CHRIST And our Spiritual Benefits by him and some special Graces CHAP. I. Of our Union with Christ. HAving handled the work of Redemption in the Nature and Person of it Now I shall speak of the Application of it by the holy Ghost That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed Four things are considerable in it 1. The foundation of it 2. The efficient cause or worker of it 3. The persons who shall be made partakers of it 4. The parts of this work 1. Union and conjunction with Christ. 2. Communion with him The ground work of it lies in three things 1. The donation of God the Father Iohn 6. 39. All that my Father hath given me shall come to me 2. The intendment of Christ in all the work he wrought Iohn 17. 19. For their sakes do I sanctifie my self that is separate my self to the work I undertook 3. The Fathers accepting it done for them as heartily as if they had done it in their own persons 2 Cor. 5. 19. 2. The efficient cause of it the holy Ghost that is the third Person in the Trinity who is equal to the Father and the Son The making of man was in some respect appropriated to the Father redeeming him to the Son the making it effectual and applying it was the work of the holy Ghost 14 15 and 16. Chapters of Iohn I will send the holy Ghost The Comforter he shall lead you into all truth Convince you of sinne righteousnesse and judgement There is no one branch of our partaking of Christ but what is totally ascribed to the holy Ghost The sending of the Gospel is by the holy Ghost they are the gifts and graces of the holy Ghost Faith Union with Christ and Communion with him in all his Offices are from the holy Ghost the Spirit teacheth governeth comforteth Reason Because no inferiour person could effect it Ephes. 1. 19 20. Thirdly The Persons to whom this work of application belongs or who shall be made partakers of Christ but the Decree of Election and Reprobation have been handled already There are a certain number whom God hath appointed to come to life by Christ the Spirit of God will make the means effectuall to all his Fourthly The parts of this work 1. Union and conjunction with Christ. 2. Communion with him 1 Ioh. 5. 12. I shall first speak of our Union with Christ. Christ is said to dwell and abide in us and we are said to be Christs to be partakers of Christ to be cloathed with Christ and abide in him The Spirit of God sets it out in five similitudes 1. Of food made one with the body Ioh. 6. 5 6. 2. Of Head and Members Ephes. 1. 22 23. 3. Of the foundation and building Ephes. 2. 20 21 22. 1 Pet. 2. 4 5 6. 4. Of the stock and branches Ioh. 15. 4 5 6 7. 5. Of the Husband and Wife Ephes. 5. 31 32. We must be one with Christ as we were one with the first Adam say some two wayes 1. Naturally as we bore his image 2. Voluntarily as we consented to his Covenant so with the second Adam 1. Naturally by receiving of his Spirit 2. Voluntarily consenting to his Covenant Though it is not easie to conceive how we can be said to have consented to his Covenant but as being in him and so his consent did include ours The Union begins on Christs part he layes hold on me by his Spirit Rom. 8. 9. Phil. 3. 12. Gal. 4. 5 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ and accepts him for our Head and Husband for ever Iohn 1. 12. Ephes. 3. 17. He will take Christ 1. With all his Offices for a Lord as well as a Saviour 2. With all his graces 3. With all his inconveniences Christ with poverty with disgrace with the stake There is a three-fold Union between Christ and a Believer 1. Mystical with Christ as a Head the fruit of that is intimacy 2. Moral with Christ as a patern or example 3. Judicial with Christ as a Surety whereby we are concerned in every act of Christs mediation the fruit of this is interest This Union between Christ and us is wrought by the Spirit Ephes. 4. 4. He unites God and us and us one with another He works it by the Ministery of the Word 1 Cor. 1. 9. Iohn 6. 44 45. and a religious use of the Seals 1 Cor. 12. 13. Rom. 6. 3 5. 1 Cor. 10. 16. Some make our Union with Christ to be only a relative Union others an essentiall personall Union as if we were Godded with God and Christed with Christ. I would not be too bold with those expressions of Nazianzen because I see they are abused ãâã ãâã ãâã ãâã ãâã First There is more then a relative Union as that place 1 Cor. 6. 17. forcibly proves 2. These Reasons 1. This Union is set forth by similitudes which shew a real Union Iohn 15. 1. 1 Cor. 12. Head and Body 2. Because our Union with Christ is compared to the Mystery of the Trinity and is like to the Union of the Persons in the Divine Nature Ioh. 6. 57. 14. 20. 17. 21 22 23. We are one not in the same kinde or degree of Union nor in so high and glorious a manner 3. Because it is not a Union founded only in terms of Scripture but
really wrought by the Spirit of God 1 Cor. 12. 13. 4. Because there are real effectual comforts and graces derived to us from hence Rom. 6. 4. Phil. 3. 10. Secondly It is not an essential Union 1. Because the Union is mystical not personal the two Natures in Christ are essentially united because they are made one person it is a Union of persons our persons are united to Christ yet not a personal Union we make not one person but one body with Christ and not one body natural but mystical 1 Cor. 6. 17. 2. Those that mingle and confound the persons make the mystical Union higher then the personal the personal Union did not confound the Natures make the man God Object The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature Answ. We must not apply that to Union which is proper to Communion Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body Head and Members is Christ mystical the parts are of the body but not the body There is a great deal of difference between the Divine Nature as it was in Christ and as it is in us Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head we are only partakers of the Divine Nature the God-head dwels in him personally in us spiritually 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature This Union between Christ and us is 1. Real though he be in Heaven we on earth because the same Spirit that dwels in him dwels in us it is not only notional nor moral as betwixt friends 2. Mutual I am my Beloveds and my Beloved is mine and total whole Christ God and man is ours and the whole man soul and body must be his Psal. 45. 10. therefore we are said To eat his flesh Drink his bloud 3. Spiritual Christs Spirit is communicated to us and abides in us 4. Operative where Christ dwels by his Spirit he casts out Satan and takes possession of the soul and furnisheth it with his graces repairs his Image in us communicates his life to us gives us strength to bear crosses 5. Intimate Iohn 17. 21. Cant. 8. 12. it was not enough to say My vineyard but my vineyard which is mine 6. Strong and inseparable Death dissolves marriage not this Union Rom. 8. 34 35 36 37 38. It brings us nearer Christ by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day This Union with Christ is one of the deep things of God one of the great mysteries of the Gospel Ephes. 5. 30 32. Our Saviour in his preaching began with the Doctrin of Repentance Mat. 4. 17. then went to that of Sanctification in general in the fifth sixth and seventh Chapters of Matth then he proceeds to the Doctrin of Faith sixth seventh and eighth Chapters of Iohn and lastly to his Union with the Saints fourteenth fifteenth and sixteenth Chapters of Iohn There are three mystical Unions not to be understood by a creature 1. The Mystery of the Trinity wherein three distinct Persons make but one God Deut. 6. 4. 2. Wherein two distinct Natures make one particular person so there is one Christ 1 Cor. 8. 6. 3. When two distinct Natures and Persons are united by one Spirit so there is one Church Cant. 6. 8. How to know whether I am united to Christ. I have then received the Spirit of Christ 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit lives by the Spirit is led by the Spirit Two Rules to know that Christ is then first A Spirit of Mortification he 1. Helps thee to subdue thy darling sins 1 Iohn 3. 8. 2. Helps thee to overcome thy secret spiritual sins the power of natural conscience may keep under grosse sins but what power have you to subdue contempt of God impenitency hardnesse of heart pride envy Secondly Christ is also a Spirit of Sanctification 1 Pet. 1. 2. 1. In renewing the inward man That which is of the Spirit is Spirit 2. In transforming the outward man 1. He is willingly ignorant of no truth 2. He lets it break forth into practice 3. Layes out whatever is dear to him for Christ as Nehemiah Esther Benefits which flow from our Union with Christ 1. Reconciliation God looks not upon us as enemies Luk. 2. 14. 2. Union with the holy Trinity God the Father Christ dwels in God and God in him 1 Thes. 1. 1 2. The Spirit he is said to abide in them and they in him 3. He hath an interest in all Christs relations Iohn 17. I go to my Father and your Father my God and your God this gives boldnesse and accesse to the throne of Grace 4. The Promises come to be yours by your union with Christ 2 Cor. 1. 20. they are made with Christ and with you in him he is Primus foederatus say some yet others say Christ is Mediator of the Covenant but not a party with whom the Covenant is made I will forgive their iniquities c. this they say is not made with Christ who knew no sinne Besides they urge that it is expresly said I will make a new Covenant with the house of Israel c. And all spiritual priviledges 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse 5. We are presented to the Father through Christ he not onely presents your services but persons Exod. 12. 29. Heb. 7. 24 28. Eph. 1. 6. Phil. 3. 9. The end or intendment of this Union 1. To be the highest exaltation to his people that their persons are capable of the Angels are not so united to Christ as the Saints they are his servants not his members 2. That this might be the foundation of all Communion betwixt Christ and the soul he is the head we the members by vertue of the hands union with the head are all living operations He is the foundation we the building He the stock we the branches He the Husband we the Spouse by vertue of this conjunction he looks for duties from us there is a living in him a bearing fruit in him and we for priviledges from him we partake with him in his Righteousnesse Victories Graces Inheritance Directions to preserve our Union or Conjunction with Christ He is united to us by the in-dwelling vertue of his Spirit 1 Cor. 12. 13. 1 Iohn 3. 24. 4 13. and by faith Iohn 1. 12. 1. Do not grieve Gods Spirit Ephes. 4 23. Delicatares est Spiritus sanctus Tert. if he counsel rebel not 2. Maintain thy faith beleeve strongly against all doubts and apprehensions of thy own unworthinesse the Spirit comes by faith Gal. 3. and it is kept by it faith is the bond of union on our part as the Spirit on Gods 3. Use the
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
ordinary custome among the Romans It is a gracious sentence of God the Father on a believer whereby for Christs sake he cals believers his children and really admits them into the state and condition of children He cals us sons Gal. 3. 26. 4. 4 5. and admits us into the state and condition of sons I will be their Father and they shall be my children It is amongst men a remedy found out for the solace of a father which hath no childe by taking one to the right of an inheritance who by nature hath no claim to it 1. There is the election of him that would have him 2. The consent of the adopted 3. He called him Son in the Court when the Lord makes believers his children he thus adopts them There is a difference yet between divine and humane adoption 1. Man puts not a new nature into the party adopted God when he adopts he makes them new creatures 2. Man is moved to this many times by some perfection or apprehended excellency in the party so Pharaohs Daughter because she saw Moses a fair childe took him for hers but it is not so with God there is no good but what he works Ezek. 16. 6. 3. They adopted for their comfort and because they had no sons on whom to bestow their inheritance but God infinitely delighted in his own natural Son and he needed not us he hath his Angels to glorifie him How this Adoption is wrought It is done by applying of Christs Sonship to them The applying of Christs righteousnesse to us makes us righteous and the applying of his Sonship to us makes us the sons and daughters of God Christ being the first-born is heir and all Gods people co-heirs with him Rom. 8. 16 17 18. What Benefits have we by it All the whole work of our Redemption is sometimes exprest by it Iohn 1. 11. The glory of heaven is laid down in this one word Rom. 8. 15. We groan that we might receive the adoption of Sons The Benefits thereof are brought to two heads 1. We are really cut off from the family from which we sprung old Adam sin hell we are now no more in a sinful condition 2. We are ingraffed into Gods family and have all the priviledges of a natural son By the Law of the Romans one might do nothing to his adopted childe but what he might do to his own begotten Son By this means 1. They receive the Spirit of Sanctification Rom. 8. 15. 2. They have the honour of sons Iohn 8. 35. 3. They have the boldnesse and accesse of sons May cry Abba Father they may come to God with open face as men freed from condemnation Ephes. 3. 12. 4. They have the inheritance of sons Rom. 8. 27. they have a double right to heaven Titulo Redemptionis Adoptionis Three things will shew our Adoption 1. Likenesse to the Spirit of Christ thou wilt be holy as he is 2. Thou wilt bear an awful respect to God the childe honours the Father 3. There is the Spirit of prayer the childe comes to the Father to supply his wants CHAP. VI. Of Iustification THis word is used in Scripture sometimes to celebrate with praise Luke 7. When they heard this they justified God 2. To commend ones self being puffed up with the thoughts of our righteousnesse so the Lawyer willing to justifie himself 3. To be freed as he that is dead is justified from sin 4. It is taken for the declaration of our Justification as some expound that Was not Abraham justified by works Justification or to justifie in Scripture is not to infuse in a man righteousnesse by which God will pronounce him righteous but is taken for Gods absolving of him in the Court of free-grace not laying his sins to his charge and withall giving him the right to eternal life because of the obedience of Christ made his It is a judicial act Psal. 143. 2. 2. It is opposed to condemnation a Law term Prov. 17. 15. Rom. 8. 33 34. taken from the Courts of Judicature when the party accused and impleaded by such adversaries is acquitted There is a great difference between Vocation and Justification Vocation precedes Justification follows Justification praesupponit aliquid viz. Faith and Repentance Effectual Calling ponit haec non autem praesupponit The Doctrine of Predestination is handled in the ninth Chapter of the Romans and the first of the Ephesians of Justification in the third and fourth Chapter of the Romans of the first sinne of Adam in the third of Genesis and fifth of the Romans of the Lords Supper in 1 Cor. 11. of the Office of Ministers 1 Tim. 3. of Excommunication 1 Cor. 5. of Assurance â ep Iohn Some say Justification hath a twofold notion Sometimes to justifie us to make us just thus God did make Adam just and justified him by making him a perfect holy good creature this is called the Justification of infusion But properly it is a Law term and to justifie is to declare one just and righteous Thus we are said to justifie God that thou maist be justified when thou judgest we do not make but pronounce him just Justification is a judicial Act of God the Father upon a beleeving sinner whereby his sins being imputed to Christ and Christs righteousnesse to him he is acquitted from sin and death and accepted righteous to eternal life In which description there are four things 1. The Authour who it is that justifieth God the Father Rom. 3. 29 30. 18. 33. it is God that justifieth and it is done by God as a Judge of the quick and dead 2. The object of it who it is that is justified a believing sinner Rom. 3. 16 17. Iohn 8. 21. 3. The matter of it the righteousnesse of Christ imputed to him the righteousnesse of Immanuel of God made man 1 Cor. 1. 30. He is the Lord our righteousnesse 4. The form it is a sentence pronouncing or declaring us free from sin and death and accepted of God There is an imputation which ariseth from inherent guilt so our sins were not imputed to Christ 2 Cor. 5. 21. 2. Which is founded in a natural Union so Adams sinne is imputed to us but neither the filth nor guilt of Adams sinne were conveyed to Christ he came of Adam in a singular dispensation by vertue of that promise The seed of the woman shall break the Serpents head 3. By way of voluntary susception Christ submitted to our punishment he was made sin by Covenant by treating with his Father The debt of a believing sinner is reckoned to Christ and the obedience of Jesus Christ is really reckoned to a believing sinner The result of which exchange is the acquitting of a sinner from sinne and death All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him Christ became our Surety God layed on him the iniquity of us
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
the world others natural moderate in things indifferent and shunning the occasions of sinne the meditating on the death of Christ is the purest and most effectual way of mortifying sinne 1 Pet. 4. 1. Look upon Christs death not only as a pattern but cause of Mortification Iohn 3. 14. Heb. 12. 2. 1. Look upon sin as the causes of Christs sufferings Zech. 12. 10. Act. 2. 37. 2. Consider the greatnesse and dreadfulnesse of his sufferings Rom. 8. 32. 3. The fruit of his sufferings Col. 2. 15. 4. Reason must argue from the end of Christs sufferings which was Mortification as well as comfort and pardon 1 Iohn 3. 6. Ephes. 5. 27. Improve the death of Christ 1. By faith Rom. 6. 6. 7. 25. 2. By Prayer Heb. 10. 19. 5. A preparation to this duty Labour daily to finde out thy sins we are naturally very prone to entertain a good opinion of our selves and discern not many evils in us 1. Study the Law Rom. 7. I was alive without the Law but when I saw the inward motions of sinne were abominable to God I died compare thy own soul with it 2. Study thy own wayes When thou art crost how art thou troubed say Is not this anger when others reproach thee how art thou troubled say Is not this pride and self-love 3. Have an ear open to the admonition of faithful friends leave not thy heart till it plead guilty 4. Make use of Ordinances the Word read and heard Prayer the Sacrament after he had commanded them to put off the old man Colos. 3. he saith Let the Word dwell plentifully in you David begs of God to strengthen him 5. Take heed and shun all the occasions that foment and cherish thy corruptions 1. Inward thy own thoughts we cure the itch by cleansing the bloud Iob 31. 1. Why should I think on a maid 2. Outward there are two of all sins 1. Idlenesse the devils cushion 2. Evil company 6. Upon special seasons there must be the solemn exercise of fasting and humiliation because we must mortifie the inclinations of sin Iam. 4. 9. CHAP. XIII II. Of Vivification THere are two parts of a Christians duty Dying to sinne and Living to God It is called living to God Rom. 14. 8. Gal. 2. 19. to holinesse the life of righteousnesse rising to Christ. It is first Habitual when the Spirit of God infuseth such principles where by we are able to live unto God Secondly Practical Vivification is the constant endeavour of a beleever to exercise all those Graces which the Spirit of God hath planted in him The life of a thing is the acting according to the principle of it so something daily draws out the exercise of those holy Graces the Spirit of God hath wrought in him Prov. 4. 23. Practical Vivification reacheth to all things which concern Christianity but consists in two things 1. The active bent and propensenesse of the inward man to the things of Gods Kingdom 2. Strength and ability to act according to the rule The School-Divines make this spiritual bent to stand in five things 1. In oppugnatione vitiorum the same with practical Mortification 2. In contemptu terrenorum 3. In repulsione tentationum 4. In tolerantia afflictionum 5. In aggressione bonorum operum quamvis arduorum This strength comes 1. From the principle within the life of the habits 2. The Spirit of God dwels in them and stirs them up to act This new life is Christs rather then our own He is the root and author of the life of Grace Iohn 8. 12. The Gospel is the ministration of life Col. 3. 4. 1 Iohn 5. 11 12. 2 Tim. 1. 10. There is a threefold life 1. Natural or personal 2. Politick 3. Divine or Spiritual 1. The natural life flows from the Union of soul and body 2. The politick life comprehends all those things which people perform one to another by vertue of their Relations and Associations of people together by Lawes Thirdly Spiritual life which ariseth from the intercourse between God and the soul. There is a great similitude and dissimilitude between also the natural and spiritual life They agree in these things 1. Natural life supposeth some generation so doth spiritual life therefore it is called Regeneration 1 Iohn 2. 27. 2. What the soul is to the body in the natural life that is God to the soul in a spiritual life As the soul is the principle of all the actions and operations in the body so in the spiritual life Christ works all but by the man 3. So long as the soul is in the body one is an amiable creature when that is gone he is but a carkasse so so long as God is with the soul it is in good plight 4. Where there is life there is sense and feeling spiritual life is seen by the tendernesse of the heart Ephes. 4. 18 19. it is sensible of injuries done to it by sin Rom. 7. 24. or the decayes of it by Gods absence 5. Where there is life there is a nutritive appetite an instinct to preserve life 1 Pet. 2. 2. This life is nourished by the Ordinances and constant influences of the Spirit 6. Where there is life there will be growth Gods people grow more wise solid They differ thus 1. The Union between the soul and body is natural between God and the soul from free grace 2. In the natural life there is an indigence till the soul and body be joyned but there is no want on Gods part though he be not united to the soul. 3. The soul and man united make one person so do not God and the soul. 4. The natural life comes wholly from corrupt principles and it is a fading life Iam. 4. 14. but he that lives this one life once lives it for ever Ioh. 6. 5. This divine spiritual life stands in two things First We by our Apostasie are fallen off from God when God restores us to life he restores us to his favour Ephes. 2. from v. 11. to the end and so sin and the curse is removed Secondly There is wrought in the soul a sutable frame of Spirit to do the thingâ agreeable to the will of God an inward principle of holinesse the repairing of Gods Image in us Ephes. 1. 2 ch quickned by him Christ is our life and the fountain of this spiritual life three wayes 1. He is the meritorious cause of it he hath purchased all this for us by his bloud he bare the wrath of God for us by his active and passive obedience He hath merited that all this life should be communicated to us 2. He is the efficient cause of it works all this in and to us he sends his holy Spirit into the souls of all those whom he means to save applies to them their peace and pardon and quickens them 3. As he is the exemplar rule and copy how our life should be led The preaching of the Gospel is the ministration of
man will believe he hates God Hatred is an opposition to love love of God makes us endeavour an union with him thou carest not for a knowledge of God or being nigh him 2. A desire that another may not be so excellent as he is wicked men would not have God have a being or so excellent a being would not have him be so holy pure just 3. A great sign of hatred is contrariety or opposition of wils Gods will is revealed in his Word when there is an opposition to it we sinne against him Exod. 20. 2d Commandment Those that love me and keep my Commandments those hate God that do not keep his Commandments God chooseth holinesse you filthiness if thy will be contrary to the choice he makes thou hatest him 4. That which is feared unlesse it be with a reverential fear is hated To stand in awe of God aâ the Indians of the Devil who dare not but offer Sacrifices lest the Devil should hurt them Secondly For the evil of punishment how far sanctified hatred may be carried against crosses We may use all lawful means to have the crosses removed but with a quiet resignation to the will of God if he will have it so If our hatred be sanctified then it is carried against sinne primarily and properly because it is Gods great enemy and ours and the great evil in it self How to know whether our heart be rightly carried against sin This is a great part of Repentance Repentance is the turning of the affections especially those two great affections of love and hatred in our lost condition Our hatred was against God and our love set on sin now contrarily 1. Where ever this affection of hatred is carried aright against sinne the minde judgeth of sinne as Gods Wotd doth counteth it the greatest abomination and dislikes it not onely because it brings damnation but because of the nature of it The Scripture cals it our deformity uncleannesse nakednesse a running issue 2. Here sinne is grieved for as the greatest evil if one have an antipathy against a creature yet if that be farre enough there is no great trouble Rom. 7. Wretched man that I am It is the greatest spiritual though not sensitive grief we are most troubled at those evils which most affect the body have the greatest sense of grief for them as the âamp gont stone but here the intellectual nature is most offended with sin chuseth more to be rid of it then trouble and judgeth himself more abominable for it 3. A constant hatred of sin 4. It endeavours to âuine and destroy it the Scripture often expresseth it by killing of sin Morâisi âour members 5. It hates it upon those grounds that God hates it because it is a rebellion against God crucifieth Christ grieves the Spirit is at enmity to the grace of God in me I hate it upon such spiritual grounds 6. Where ever sin is truly hated there we hate it most in those that are nearest to our selves Hatred of sin is one half of repentance sin is a hatred of God and a loving of sinne in Repentance our love is turned to God and hatred set on sinne Means to get our hatred of sin sanctified First Study to get a right information of sin what ever can be the object of hatred meets in sin in the highest degree in crosses there is something evil but in sin there is nothing good it is not only evil but hath in it all kinde of evil 1. A defiling evil 2. Deprives us of all other good robs us of God peace comfort Secondly Principally get thy heart filled with the love of God and his wayes you that love God hate that which is evil Psal. 119. I love all thy Commandments therefore I hate every evil way love the holy Spirit and thou wilt hate filthinesse CHAP. XXII II. Desire and Flight THe next affection is that of Desire It differs no more from love then the Act from the Habit it being the exercise of love The surest Character you can make of a man is by his desires as much as the Physician can judge of his patients condition by his appetite In this affection four things are considerable 1. The Nature of it 2. The Image of God in it before the fall 3. How extreamly depraved our desires are in their natural condition 4. The work of grace in sanctifying of it Desire is the going out of the will endeavouring after that we love a good thing not yet enjoyed or not perfectly the making out of the soul for the fruition of that good There are three affections conversant about good say some Love about good in general present or absent Desire about good absent Joy about good present Des Cartes saith not only the presence of good absent but also the conservation of a good present is desired God gave to the soul of man when he created it a two-fold appetite 1. Sensitive or natural whereby the desires are carried violently after their own preservation 2. Rational or the will these rational desires are exercised about spiritural things in the fruition of which one placeth his happinesse Of the Image of God in our desires in our innocent condition The understanding then lookt on God as his only absolute Good and the will of man did adhere to him and acquiesce in him He desired 1. A more perfect fruition of God and that he might lay out himself more for him Natural desires were few moderate subordinate to this to be helps and furtherances of the perfect enjoying of God 2. The depravation of this affection A great deal of our original corruption is vented out this way the corruption of the understanding will love hatred thoughts fall in here 1. The object of the desire whereas God should be only desired in our sinful condition we have no desire after him only vellieties faint wishings and wouldings Though the soul be full of desires they are taken off from God and wholly carried to some poor empty creature 2. The Qualities or Properties of these sinful desires 3. The woful fruits of them The qualities of our corrupt and carnal desires 1. The vanity of them which appears in three particulars 1. There is no reason to be given of our corrupt desires as Samson Give me her she likes me 2. The things that we desire appear to be toyes 3. The innumerablenesse of them 2. They are intense and violent the soul pursues such things 3. They are insatiable 3. The woful effects and fruits of them 1. These corrupt desires have got the regiment of the soul they enslave reason the most noble faculty of it 2. Destroy all hope of profiting they take up our time and study the soul is ever imployed about some of these unworthy desires 3. They make the soul extreamly unthankful for the mercies already received they make the Soul and Spirit of a man base 4. The work of Gods grace in renewing or sanctifying our desires
God Psal. 68. 3. 105. 3 4. Phil. 4. 2. it is for the honour of God that his servants rejoyce It was not lawful to be sad before the Persian Kings they thought it to be a disparagement to their graciousnesse and honour See Col. 1. 10 11. Phil. 3. 3. Gal. 5. 22. Rom. 14. 17. We are as much bound to make God our joy as sinne our grief We cannot love God with all our strength unlesse we rejoyce in him It is not only a duty but a priviledge to joy in God What is your happinesse in Heaven but joy in God which is begun on earth 2. It is a priviledge peculiar to justified persons Rom. 5. 5. Adam after he fell saith He heard the voice of God and was afraid See Psal. 106. 4 5. 3. It is the highest priviledge that Saints can enjoy on this side heaven God is the chiefest object for this joy to be placed upon and joy in God is the chiefest of all joyes Psal 4. 6. Secondly The Spirit of God makes the soul close with the object in that measure and proportion that the object deserves therefore joy in God and Christ are the most transcendent it is called Ioy unspeakable and glorious Rejoyce exceedingly you righteous Ephes. 5. 18. This is often called The joy of the holy Ghost Rom. 14. that is not only joy which is sutable to the Spirit of God but that joy which the holy Spirit works in us There are seven things which every childe of God hath received from God that give him occasion to rejoyce abundantly though he be in tribulation 1. All their sins are pardoned and freely done away in the bloud of Christ Isa. 40. begin Christ said to the man sick of the palsie Son be of good chear thy sins are forgiven thee 2. They are covered with the perfect robes of Christs righteousnesse before the Lord Isa. 61. 7 8. they may rejoyce in their inherent righteousnesse their sorrow for sinne love to the Lord and his people much more in the imputed righteousnesse of Christ Revel 17. the guests were to rejoyce at the Brides marriage much more the Bride 3. Because they are reconciled to the Lord and all their services accepted notwithstanding their mixture of corruption 4. All evil is removed from them Sorrow is the apprehension of the heart because of some evil object Psal. 9. No evil shall come nigh his dwelling that is under the protection of the Almighty 5. The Lord hath undertaken in his Covenant to supply them with all good and to provide him whatsoever shall be needfull for him whilst he lives in this world 6. When this life is ended there is provided for them a glorious condition in heaven the Angels will carry thee thither and Christ receive thee Mat. 5. Rejoyce and be exceeding glad for great is your reward in heaven 7. All these things are kept for them by Christ thou art therefore more happy then Adam in Paradise or the Angels before they fell they had the image of Gods grace yet in their own power to lose and they did lose it The Properties of this joy 1. It is spiritual its working is in the inward and most spiritual faculty of the soul the intellectuall nature of the same nature that the joy of God and Christ is 2. It is given for the time of afflictions and trial especially Rejoyce in tribulation 2 Cor. 7. exceedingly rejoyce in all our troubles 3. It is built on such things as will never fail on pardon free favour unchangeable promises 4. Everlasting Everlasting joy shall be upon their heads Motives to sanctified joy 1. The Lord cals for the exercise of this affection as frequently and earnestly as any we are not more frequently exhorted to fear God to love him to desire and seek after him then to rejoyce in him 2. God is offended if his people rejoyce not in his service Deut. 28. 47. 3. Joy breeds thankfulnesse the Psalmist often joyns these two together joyfulnesse and singing of Psalms 4. It breeds spiritual strength The joy of the Lord is your strength Neb. 8. 10. 5. This is a great honour to the profession of Religion and glory to Christianity it will satisfie others that there is some secret excellency in that way 6. The example of other men who rejoyce in vanity and wilt not thou rejoyce in Christ Marks and Evidences of spiritual and sanctified Joy First By the Antecedents of it 1. It is promised to the mourners in Sion Isa. 61. 1. Matth. 5. 4. till sinne be our sorrow we shall never have this joy Iohn 16. 9. The first work of the comforter is to convince the soul of sin and so of sorrow 2. To believing in Christ one is not capable of Gospel-joy till he believe in Christ Rom. 15. 13. 1 Pet. 1. 8. Phil. 1. 25. Secondly By the object of it it is Christ and the things he brings with him the sutablenesse betwixt these and our souls is the joy In what proportion any creature brings Christ with it in that proportion we rejoyce as David Ieremiah Iob in the word because there is abundance of Christ in preaching the Sabbath is Christs visiting-day therefore their delight prayer because there is an intercourse betwixt God and the soul Communion of Saints Thirdly By the Companions of it the rest of the fruits of the Spirit Gal. 5 22 23. they come by clusters love meeknesse patience temperance 2. It is jealouâ and fearful lest it should be mistaken the two Disciples believed not for joy Fourthly By the fruits of it 1. Hereby we are fortified against sinning 2. It will make one readily part with any thing for Christs sake Endured with joy the spoiling of their goods Heb. 11. Psal. 51. 12. Ignatius said Bring the Lions I shall make brave bread when I am ground Means to get our joy sanctified and to keep it It is gotten in the new-birth all affections are sanctified at once How we may come to make God in Christ our supream joy 1. Thou must labour to know God and Jesus Christ Mat. 13. 44. when he found the treasure and saw the worth of it he rejoyced know how good merciful and gracious the Lord is 2. Faith will produce joy strengthen faith and strengthen joy 1 Pet. 1. 6 7. Rom. 13. 15. and hope likewise Rom. 12. Rejoycing in hope 3. Beg it much at Gods hand pray him that thou maist rejoyce Iohn 16. 31. say Lord in mercy fill my soul with the light of thy countenance 4. Meditate of the things thou hast heard and learned concerning the Lord Jesus Christ ponder on the good things given thee of God in Christ ponder how excellent it is to be a pardoned man to be accepted of Gods Son to have the promises of the Gospel belonging to thee 5. Labour to preserve uprightnesse of Spirit in thee no man can rejoyce in God that doth not walk with him true righteousnesse may be without joy but true joy
cannot be without righteousnesse 6. Frequently renew godly sorrow carnal mirth ends in sorrow godly sorrow ends in joy this will keep thee low in thine own eyes 7. For maintaining of your joy be careful of your bodies next to sin nothing is more to be shunned then to be under the power of melancholy How our joy may be sanctified in respect of the outward mercies and good things of this life God allows his children to take joy and comfort in all the things of this life in wine musick Live joyfully with the wife of thy youth This Joy is sanctified 1. When we take joy in every creature so as we finde God in it see his love to us 2. As any creature bears Gods Image David loved Salomon because he was a Iedidiah 3. Be as if not in all the joy that thou takest in them 1 Cor. 7. be moderate 4. Let not thy heart draw thee from God 5. All the joy thou takest in the creatures must be in due season as well as in due degree not in time of mourning Rejoycing alwayes in the Lord. See Mr Wheatleys Oyl of Gladnesse CHAP. XXIV Of Sorrow THe opposite passion to Joy or Delight is Grief and Sorrow It is a passion which doth tie up binde and streighten the heart through the apprehension of evil present Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him and would procure his hurt It is procured by the gathering of the worst and grossest bloud about the heart which causeth a dulnesse in the Spirits and consequently unlivelinesse in all the other parts for the bloud and spirits are the instruments of all affections To grieve is natural to grieve for sinne is a strain above nature Grace doth not destroy but correct nature Contrition of spirit is called the Sacrifice of God Psal. 51. 17. he will not despise it that is will most favourably accept it See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings That fine flower did type forth this contrition by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins Matth. 5. 4. It differs somewhat from the grace of humility For humility was in Adam during his innocency and should have been in all of us if we had never sinned and as some think is in the Angels for all creatures that are truly good do cast down themselves before God and make no account of themselves in regard of him which to do is to be humble but contrition of spirit doth necessarily presuppose sin and when the soul doth so apprehend the nature of sinne and its own sinfulnesse that it is thereby cast down abased afflicted this is brokennesse of heart It differs also from terrour of conscience stiled attrition by the Schoolmen that looks to the punishment of sinne this chiefly to the evil of sinne as it is sinne and to the very fountain of all sin the corruption of nature from which all actual sins arise Few affections or graces contribute more to a Christians welfare then this a great part of Gods image and the practise of holinesse lies in it There is a two-fold sorrow 1. Sensitive expressed in a sensible manner 2. Intellectual The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it a feeling of sinne as evil with an aversnesse of the will Passionate sensible sorrow is such a stirring of the heart as brings forth tears this follows the bodily temper Not so much the greatnesse of the sorrow as the efficacy of it must be looked unto and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure the smallest measure of sorrow thus grounded and working is repentant The work of Gods grace in sanctifying it 1. The Author of it 2. The true Object 3. The gracious Effects First Of the Authour of it It is the holy Spirit that is the worker of all godly sorrow It infuseth such a principle that it turns it from all evil objects and sets it on the right objects in that measure and proportion that the thing requires Secondly The true Object of it We must grieve First For the sins of others even of particular men and the publick sins Psa. 119. 136. David saith in another place He beheld the transgressours and was sorrowfull and Ieremiah saith He would weep in secret for their pride Jerem. 13. 17. 2 Pet. 2. 7. Secondly For the miseries and calamities of others which is pity chiefly publick calamities of the Church and State as Nehemiah and Mordecai Thirdly Our own crosses and afflictions which befall us in our selves and others as Iob did mourn when the evils befell him and David when he was threatned his childe should die and Paul was sorry for the sicknesse of Epaphroditus Fourthly Our own sins and offences for which we are called to afflict our selves and mourn and to turn unto the Lord with tears and lamentations 2. The measure of our sorrow 1. Simply all our sorrows must be proportionable to their cause 2. Moderate not as men without hope neither for friends nor crosses nor continue overlong 3. Comparatively we ought to grieve more for our sins then crosses for the faults of others then their afflictions We should grieve most for sinne appretiativè if not intensivè It should be a Christians best sorrow for quality if not his greatest for quantity Sorrow for sinne is more intellectual and durable Semper dolet de dolore gaudet the matter of this sorrow still continues yet a Christian is to testifie his godly sorrow sometimes more then another 1 Sam. 7. 6. Zecharyâ2 â2 10 11. The Objects of it are Such things as are principally and properly matter of grief to him either the absence of that wherein their real goodnesse lies or the presence of a real evil 1. The want of Gods presence in his favour and grace the want of his Image and Ordinances 2. The presence of that which is really evil Gods wrath and displeasure David and Heman could have no peace because God was angry To lie under the guilt of sin Psal. 51. to be under the power of corruption Rom. 7. when Gods name is dishonoured Psalm 119. Rivers of tears runne down mine eyes because men keep not thy Law Rom. 9. I have great heavinesse of heart because my brethren are cast off The gracious Effects or Fruits of godly sorrow Eccles. 7. 3. that is by the sadnesse of the heart exprest in the countenance the heart is
another I. The rectitude of it In the state of Innocency there was little use of it while man did not offend God nothing offended him Christ was perfectly holy and yet angry at the hardnesse of mens hearts and the pollution of the Temple so man might have been angry at the sin of the devils when he knew it Then it would have been no perturbation to his spirit nor blinding of his minde II. The corruption of it Wherein observe 1. The Object this corrupt anger is conversant about and the measure of it 2. The Causes which produce it 3. The many cursed Effects it produceth in mens lives Of the first There are many Objects of anger The right object is dishonour done to Gods name sin that only displeaseth God The object of it is mistaken 1. When I am angry with God he is exempted in regard of his excellency and spotlesse holinesse Ionah was faulty this way and Salomon notes it of men who have perverted their wayes that they fret against God 2. When I am angry with my Superiours it being the passion of correcting punishing the faults of such should grieve us not anger us therefore Ionathan was not altogether blamelesse for being angry against his father Saul in the behalf of David 3. When I am angry with an innocent party where there is no fault there should be no displeasure Lastly In most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger as Balaam was wroth with his Asse so to be angry with a horse for stumbling or starting unlesse when they be exorbitant from their natural goodnesse as when the Lion and Bear would worry a sheep Secondly One offends in the measure or quantity of anger when he is angry more then enough The proper end of anger is to awaken courage and set it a work to chastise evil or to resist and beat it down that the minde may not be surprized with it such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing is allowable but if it come to a greater heat or flame then so then it exceeds and is naught If it be more vehement where the offence is less then it is excessive There may be a fault in the defect when we are not moved a just occasion of anger being offered as in admonishing reproving or correcting Secondly The Causes which produce it Since the fall the natural humours of the body The immediate cause of it is pride and arrogancy the fruit of self-love Proud and haughty scorner is his name that deals in fierce wrath Should such a one as I be thus dealt with 2. Our low esteem of others in comparison of our selves 3. Those things which should cause us to be meek and quiet as learning wisdom any affront done to that excellency which God hath given us whereas these should cause us to be meek our weaknesse which should also make us meek puts us into passion simple and sick folks are most passionate Thirdly The cursed Effects and fruits of this passion of anger 1. It produceth a great deal of sorrow and woe in this world The angry man never wants woe who hath reproaches enemies 2. It disarms the soul of its own force and layes it open to be invaded by an enemy In patience possesse your souls Prov. 25. ult 3. Puts out the eye of our reason Ira furor brevis Eccles. 7. 9. Impedit ira animum ne possit cernere verum Ionah said to God I do well to be angry to death 4. It hurries all the other passions of the soul it s own way 5. It is destructive to one of the principal ends of mans being to humane society Prov. 22. 24. 6. It sets the tongue on fire whence comes reviling raging Moses when he was angry spake unadvisedly with his lips 7. It produceth abundance of wicked actions swearing cursing quarrelling hurting and rude carriage crying stamping staring 8. It hinders a man from any communion with God 1. From hearing Receive the ingrasfed word with meeknesse 2. Prayer 1 Tim. 2. 8. Unbelief and anger hinder our prayers 3. The Sacrament that is a feast of love 9. It quencheth all the motions of Gods Spirit and closeth with the devil he by it possesseth the very soul Ephes. 4. 26 27. Mans nature is enclined to causlesse ungrounded and excessive anger 1 Sam. 20. 30 31. Eliab was angry with David when he spake valiantly Nebuchadnezzar raged against the three children for not worshipping his golden Image and against the Wise-men of Babel for not being able to declare his dream Herod also was wroth against the Wisemen because they returned another way and brought him not word back again concerning the childe Jesus whom they came to enquire of and worship A godly man may fall into passionate fits be over-cholerick as David and Ionah Reasons why man is so prone to this unreasonable distemper 1. The abundance of those vices in every one which concur to the working of unjust anger 1. Self-love which makes one prone to anger because it is so wakeful jealous observative 2. Folly Anger rests in the bosom of fools A fool in the day of his wrath is known An angry man exalteth folly gives it a high room in his heart makes it a great ruler and commander within him now all men are in the corruption of nature fools and have that title given them by the holy Ghost 3. Pride By pride alone cometh contention saith Salomon 2. Anger is a common fault therefore Salomon saith Make no friendship with an angry man lest thou learn his wayes 3. Men make small account of it a little passion choler they say 4. The bodily temper in the farre greater number furthers it the fiery choler which is in a mans body is the instrument of this hot vice So having a soul defiled with those vices which beget anger a body consisting of such humours as will set anger on work finding many examples of it and making little account of it no wonder if a man do prove a wrathfull creature This anger is greatly disgraced in Scripture Prov. 12. 16. 14. 17 29. 21. 24. 19. 19. 22. 24. 29. 22. it is a fruit of the flesh Lastly The work of grace in sanctifying anger 1. The efficient cause of holy anger The principal cause is the Spirit of God in planting a new nature in the soul and so in this affection Morall Philosophy may go a great way in moderating anger but the Spirit of God only makes it holy 2. Sanctified reason is the immediate caller of it out and orderer of it if it be holy anger it is a grace and therefore must be called out by reason Secondly The motive or occasion of it we are angry for what we should 1. Grosse and presumptuous sins done wilfully openly as Christ was angry
with the Pharisees and Peter Sins grosse for matter presumptuous for manner and mischievous in effect not common imperfections weaknesses 2. Insolencies against the Church and Commonweal 3. For wrongs offered to us in a publick place a place of Authority as Moses Thirdly The object about which it is conversant only sinne the persons with whom we may be angry are Our Inferiours or near Equals not our eminent Superiours though they do us some wrong Eccles 8. 3. It is an affection of punishing and we may punish no others least of all must we be angry with God Prov. 19. 3. Fourthly For the quicknesse of it we must be slow to anger Eccles. 7. 9. Pro. 14. 17 29. Mat. 5. 22. not without a cause or unadvisedly Fifthly The measure of it 1. It must be alwayes temperat so much as to quicken spirits not darken reason 2. It must not exceed the proportion of the evil when God is much dishonoured it must be more as in Moses Sixthly For continuance It never must be long The Sunne must not go down upon our wrath it must not be a bed-fellow There must not be more anger then is requisite for the true and proper end of anger The corrupt end of corrupt anger is revenge But the true and proper end for which God did plant it in the heart was twofold 1. That it might serve as a means to inable the body and minde more to procure its just defence against any evil or hurt that should be offered it especially against any sinful temptation Christ was angry with the Devil when he tempted him to worship him Iacob with Rachel Gen. 30. 2. 2. To stir us up when need is to use earnestnesse for the reforming of sinne in others which have committed it so Christ was angry against them that did buy and sell in the Temple and often against the hypocritical Pharisees which made him so sharp with them oftentimes Marks of sanctified anger 1. What is the thing which stirres this passion Is it because God is dishonoured Moses his spirit was never stirred above twice in his own cause but he was impatient when the Israelites worshipped the golden Calf The zeal of Gods house consumed Christ. 2. Such a one is most of all angry with himself because he knows no man commits more injuries against that which is dear to himself Gods glory his own peace against his own wanderings failings 3. He observes that rule Be angry and sin not because it is against sin 4. Holy anger will provoke him to his duty Nehemiah was troubled when the Sabbath was prophaned 5. It doth not exceed for measure Means 1. To provoke this affection against sin 2. To bridle our inordinate passion about things for which we should not be angry Of the first Consider first how amiable a thing it is for a man to be impatient for God a great part of our holy zeal which is the edge of the soul is anger against sinne It is intensus gradus purae affectionis zeal is a composition of love and anger Secondly God himself is extreamly angry with sinne and the workers of iniquity He is jealous wrathfull he drowned all the world burned five Cities made his Sonne drink of the cup of his wrath was never angry for any thing but sinne Thirdly Rightly understand the nature of sinne what ever may call out anger meets only in sinne it is an injury against God a contempt an ingratitude against him who is the holiest wisest excellentest in heaven and earth who are they that do this base creatures worms potsherds that receive every thing which is good from him Secondly How to bridle our inordinate passions 1. Take heed of pride and overweening thy self Pro. 11. 2. 21. 24. David was much provoked at Nabal but suffered Shimei to rail at him there is nothing to be esteemed but the glory of God his favour communion with him 2. Avoid suspition love which is opposite to anger is said not to be suspicious 3. Abstain from all occasions of anger take heed of tale-bearers resist it in the beginning 4. Consider the excellency of meeknesse and long-suffering rightly understand the hand from which every injury comes real or supposed Shimei cannot curse David but God bids him he orders it 5. Look to thy own thoughts passe the thing over doe not think of it Matth. 15. 19. 6. Consider the glorious examples of Moses David Christ himself 7. Often disgrace this vice unto your selves call to minde how earnestly God hath condemned it how he hath vilified it and those that give themselves unto it Anger rests in the bosom of fools the holy Ghost bids us put away anger and wrath bitternesse crying and evil speaking he bids us Walk not with an angry man nor have fellowship with a furious man he saith An angry man aboundeth in transgression it is opposite to Love the best of vertues a very drunkennesse and disgrace thy self to thy self Reverence It is an affection by which the soul is stirred to entertain the good which appeareth to be of some worth or excellency according to its worth It must be exercised upon fit objects things and persons reverend The holy things of God his Sanctuary Sabbath Word Sacraments and other Ordinances in which men draw near unto him Levit. 26. 2. The Image of God consisting in righteousnesse and holinesse Salomon saith that wisdom shall give a comely ornament The Persons to be honoured are 1. The godly and vertuous whom we must respect for the image sake of God that is in them 2. Governours and rulers of all sorts Commandment 5th 3. The Ministers of the Gospel 4. Aged persons having a stamp of Gods eternity Reverence is properly exercised upon a person esteemed excellent and eminent in grace and vertue especially if it be also joyned with Soveraign Authority If Authority be separated from Vertue yet in well considering men it will beget Reverence for the place will be loved though not the party If Vertue be separated from Authority that will beget a great measure of Reverence in a well-judging soul. Secondly For the measure we must honour and reverence things and persons more or lesse as they are more or lesse reverend every person and thing according to its degree We must not reverence 1. Idols and false gods I mean the image of any God-head set up to worship or any conceited imaginary God To kisse the Calves a sign of Reverence was a sinne 2. Vile and base men of sinful and wicked carriage in regard of wealth wit beauty and other paintings Masters Parents Kings must be reverenced for their Authority but not for other vain things Zeal Zeal is by some defined the heat and intention of all the affections as varnish is no one colour but that which gives glosse and lustre to all Act. 26. 7. It is a holy warmth wrought by the Spirit of God whereby all the affections are drawn out unto the utmost for the
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called ãâã ãâã ãâã ãâã ãâã the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil ãâã ãâã ãâã ãâã ãâã Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
so called because it is to be received Sacramente Tertullian was the first that used this word the Church hath used it a long time it being above fourteen hundred years since he wrote Some think the names of Gods appointing are better then what are given by Ecclesiastical custom II. The Proper Nature of a Sacrament It is an applying of the Covenant of Grace to Gods people for their good by visible Signs Signum est quod praeter speciem quam ingerit sensibus aliud quidpiam in cognitionem inducit A sign is that which represents one thing to the eye and outward senses and another to the minde Circumcision is called a sign and a seal Rom. 4. 11. See Gen. 17. 11. Some signs are only significant as the ivie of wine some obsignative as the seal the thing contained in the Writ some exhibitive as anointing the Prophetical Kingly or Priestly Office The Sacraments do not only signifie the promise of Grace in Christ but also seal and exhibit the thing promised Vossius de Sacramentorum vi efficacia The Sacraments are signs to represent Instruments to convey Seals to confirm the Covenant Others thus distinguish of Signs First Some only serve to signifie and call to remembrance as the Picture of a man is such a sign as cals him to remembrance Secondly A ratifying sign as a Seal if one conveys Lands or Goods to another and sets his Seal to it this further clears his Title Thirdly Which exhibit the putting on a Cap or Ring makes him a Master or Doctor the delivering of one a Staff is the making of him a Lord Chamberlain the Sacrament is all these Christ cals to thy remembrance and sets before thy eyes all the benefits that come by him and shews thee all thy duties thou owest him 2. It is a sealing sign so circumcision is called Christ Grace the Promises Heaven are thine 3. It is an exhibiting sign brings Christ to the beleever communicates him more to him What ever other Ordinance the Church hath wanted ever since the Lord had a Church on earth it hath had this When man was perfect God gave him Sacraments even in Paradise the Tree of Life and the Tree of Knowledge of Good and Evil. Some Sacraments God gave unto man 1. In his innocent estate which were two 1. The Tree of Life 2. The Tree of the Knowledge of Good and Evil. 2. In his corrupt estate 1. Either before Christ prefiguring him 2. Or after Christ as memorials of him The Sacraments before Christ were 1. Either such as did belong to all sorts of people 1. The Flood and Noahs preservation in it 2. The Rainbow 2. Such as were peculiarly appointed to the Jews 1. Extraordinary during but for once or a short time and answering either to Baptism as 1 Cor. 10. 1. The Red Sea 2. The Cloud or to the Lords Supper 1. Manna 2. The Water flowing out of the Rock 2. Ordinary as 1. Circumcision answering to our Baptism Col. 1. 2. 2. The Passeover answering to the Lords Supper The Sacraments after Christs coming to continue till the end of the world were 1. Baptism 2. The Lords Supper III. What is the use of the Sacraments in the Church and what benefit the people of God receive from them They convey the mercies of the whole Covenant of Grace therefore Circumcision is called the Covenant Gen. 17. All the benefits of Christ are applied in the Sacraments the water out of the Rock is called Christ 1 Cor. 10. God doth nothing by the Word or Prayer but this Ordinance doth the same thing the one of the Sacraments is for begetting of life the other for confirming it It is an application of the whole Covenant of grace in a sign IV. The Parts of a Sacrament A Sacrament taken in its full extent comprehendeth two things in it 1. Rem terrenam That which is outward and visible which the Schools call properly Sacramentum And 2. Rem coelestem That which is inward and invisible which they term Rem Sacramenti the principal thing exhibited in the Sacrament 3. This sign must have the expresse Commandment of Christ for none can institute a Sacrament but he that can give the inward grace 4. There must be a promise of divine grace else it is no seal and it must be annexed to the Sacrament by God The command is for our warrant the promise for our encouragement In Baptism 1. the signum is washing with water 2. the signatum the bloud of Christ applied by the Spirit Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove As in our natural birth the body is washt with water from the pollution it brings with it into the world so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne See Ezek. 16. 4 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize 4. His promise is He that beleeves and is baptized shall be saved So in the Eucharist the outward and visible sign is the Bread and Wine 2. There is an Analogy between Bread and Wine which nourisheth the body and Christs body and bloud which nourisheth the soul. 3. A promise of saving grace to all that use the outward rites according to Christs institution Matth. 26. 28. V. The Necessity of the Sacraments They are necessary only Necessitate Praecepti not medii men may be saved without them That is necessary to the salvation of man without which he cannot possibly be saved These things are either 1. Simply necessary on mans part acknowledgment of sinne faith in Christ Jesus and repentance 2. So farre necessary as that the contempt or neglect of them bars a man of salvation Such are the Sacraments and outward profession The neglect of Circumcision and of the Passeover and the abuse of the Sacrifice of Peace-offerings by eating the same in uncleannesse wittingly was to be punished with cutting off No man was circumcised in those fourty years in which the Israelites were in the wilderness but many were born and died in that time Mark 16. 16. he saith He that beleeves not shall be condemned not he that beleeves not and is not baptized shall be condemned See that place Iohn 3. 5. answered in my Annotations VI. The Efficacy of the Sacraments The Papists say the Sacraments conferre grace by the work wrought as the pen of itself writeth the hand of the writer moving it so the Sacraments of themselves sanctifie being administred by the Minister They hold the efficacy of the Sacraments to be so great that there needeth no preparation or qualification of the receiver The Reformed Churches maintain That except the receiver be thus and thus qualified he loseth the benefit of the Sacraments See Acts 10. 47. Sacraments do not conferre grace by the actual doing and
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the ãâ¦ã e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
saying Masse did finde a Spider in the Chalice which he would not cast out but drink it up with the bloud Afterward rubbing his thigh and scratching where it itched the Spider came whole out of his thigh without any harm to either It is a spiritual eating because it is wrought by the aid of the holy Ghost and this mystery is perceived by faith which the Spirit of God works in our mindes and this excellent nourishment belongs to a spiritual and eternal life Sadeel de spirit manducat corporis Christi c. 1. A conjunction includes a presence and as the conjunction between Christ and us is spiritual so also is his presence Of the keeping of the Eucharist We grant that in antiquity there was a custom of breaking of some pieces of Bread which was blest and sending of it home to some that were sick or to other Parishes as a testimony of Communion but this is nothing to that reservation of it in the pix and to carry it up and down for Adoration Now we say contrary that the Sacraments are no longer then the meer use of them that they are not absolute and permanent things but relative and transient Now that all such reservation is unlawful appeareth 1. By the expresse precept even for the eating as well as the taking of it so that if it be not taken it is no Sacrament 2. A promise is not to be separated from the precept now the Sacramental promise is only to the Bread in the use of it Take Eat This is my Body that is this Bread so blest so distributed so eaten 3. The Bread is called a Body in reference to us now as a stone which is a Bound-mark removed remaineth a stone but ceaseth to be a Bound-mark So here 4. As the water in Baptism is not an actual Sacrament till sprinkled so neither Bread and Wine unlesse used The reserving of the Eucharist which the primitive Christians used for the benefit of those who either by sicknesse or persecutions were withheld from the meetings of the Christians as in those dayes saith Iustin Martyr many were is by the Papists now turned into an idolatrous circumgestation that at the sight of the Bread the people might direct unto it the worship that is due only to the person whose passion it represents Of the Circumgestation of the Sacrament and the Popish Processions For the solemn Circumgestation of this Sacrament Cassander hath confessed that seeing it is but a late invention it may well be omitted without any detriment unto the Church yea with emolument Some among our Adversaries have noted these pompous processions to have proceeded from an imitation of heathenish Rites and Ceremonies and to be most ridiculous and sotish as they use them The ancient Fathers concealed heretofore as carefully as they could the matter and the rites used in the celebration of the holy Sacrament the Papists shew it now openly and carry it publickly abroad every day through the streets and sometimes also go in solemn Procession with it which custom of theirs is of very late standing among Christians and heretofore would have been accounted rather prophane and unlawful Daille of the right use of the Fathers l. 2. c. 6. CHAP. X. Of the Masse THe Papists call the Lords Supper by this name which implies horrible Idolatry The Fathers using of the word was the occasion of that dangerous errour if we would keep out the errour we must likewise keep out the name The very name of Masse is against private Masse and quite overthrows it For missa is as much as missio or dimissio à dimittendis Catechumenis antequam Sacrificium inchoaretur It signifies as much as dimission or sending away of such out of the Church as were not prepared and fit to receive before the Sacrament began to be celebrated Probabilissima est Bellarmino eorum sententia qui missam dici volunt à missione seu dimissione populi D. Prid. de missae Sacrificio Rhenanus in Tertul l. 4. advers Marcion Picherellus and Sadeel think it is a Latine word which signifies as much as missio so remissa is used for remission both by Tertullian and Cyprian Chemnitius in parte secunda Exam. derives it from the Chaldaical signification of the word missa for the sufficiency of the Papists is from the Masse Una potissima quaestura regni Pontificii est cauponatio nundinatio privatarum missarum Chemnit ubi supra Vide Drus. in Deut. 6. 16. Some dispute hard to derive the word Masse from an Hebrew root either Gnasah to do and sometimes to sacrifice or from Misbeach an Altar others fetch it from Mas a Tribute But the learned Papists as Bellarmine and others do wholly reject this for this reason if it had been an Hebrew word the Apostles and Grecians afterward would have retained it as they have done Amen Hallelujah and Hosanna but they did not Dr Taylor saith The word is neither Hebrew Greek nor Latine nor taken from any other language of any Nation but raked out of the bottomlesse pit without all signification unlesse it agree with our English word Masse that is an heap a lump a chaos of blasphemies and abominations The Masse is like a beggars cloak patcht up with many pieces whereof some were put in an one time some at another one Pope puts in one patch another another and it was not fully patcht up as now it is till twelve hundred years after Christ. Acts and Monum p. 1274. Christ hath ordained the holy Communion in remembrance of himself Men do neither retain any remembrance of Christ nor yet Communion but have changed all the whole matter into a gay shew and almost a stage-play Paul saith That Christ hath once entred into the holy place and hath with one only Sacrifice and with one oblation made perfect all things Men say that they can sacrifice Christ himself again every day in very deed and that in infinite places B. Iewel on 1 Pet. 4. 11. For the thing it self It is a work in which the Priest in whispering over those five words Hoc est enim Corpus meum makes Christ of the Bread as the Papists suppose and offers him to the Father as a Sacrifice for the expiating of the sins of the living and the dead First As soon as he hath rehearsed the words of consecration and by the uttering of them made his Maker as they conceive he presently bowing his knees adores the host consecrated by him and likewise the Cup. After he hath worshipped it he riseth up and turning from the people with great reverence lifts up the Host with both his hands over his head and shews it to the peoples view that they may worship it as Christ himself and in the like manner after also the Cup. While the Sacrament is elevated a little Bell rings by which as by a signe given the people with great veneration worships the Sacrament as Christ himself We
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
of the spiritual Combate and two other fruits of Faith which Method I shall here the rather follow because I have not yet discussed that Subject The first Question then to be resolved is What follows the purifying of the heart by faith Ans. A fighting and combating against sin and corruption Rom. 7. ult Gal. 5. 17. a Law in the Flesh and in the Spirit there is alwaies bellum though not alwaies praelium betwixt the Flesh and the Spirit In the state of Nature men are wholly in the Flesh and not in the Spirit in the state of Glory they are wholly in the Spirit and not in the Flesh in the state of Grace there is both Flesh and Spirit As long as there is a mixture of Principles there will be a mixture of our actions a Christians life is nothing but a checker-work of light and darkness The Flesh resists Divine Admonition before and in and after conversion but though it may resist God exhorting yet it cannot resist God regenerating as dead flesh cannot resist God raising it from the dead In the first moment of conversion the Flesh cannot lust against the Spirit since that is filled up by introducing the Spirit and regenerating the man The nature of this Fight First It is the contrary renitency between the Flesh and the Spirit in the whole course of a mans life 1. There is an habitual enmity of one against the other in the bent of ones spirit he is disposed both waies all the daies of his life the Will doth will and nill sin and Grace loveth God and sin there is a proneness to both sides 2. An actual Opposition when the faculties of the soul are to act on any thing that fals under a Rule they both close with it in all holy actions or sins Both these have their seconds to joyne with them Grace hath its second and Corruption its second the Devil and World side with the one and the Spirit of God and holy Angels side with the other The Devil by suggesting to the Flesh sinful thoughts presenting objects and taking all advantages The world joynes with it 1. All wicked men 2. Things and state of the world prosperity and adversity 1 Iohn 2. 15 16. they feed these Lusts Riches Honours Pleasures The Power of God the Intercession of Christ the in-dwelling vertue of the Holy Ghost joyne with Grace the Holy Ghost by his exciting and assisting grace by chasing the Devil away A natural conscience may fight against sin as well as a renewed when a mans conscience is tempted to sin often and Satan and corruption will take no denial when conscience yet resists this is properly a fight this may be in natural conscience Numb 22. 13. Dav. Psal. 73. 13. The difference between the fighting of the natural conscience and of the renewed conscience with sin 1. The conflict in a natural man is between Conscience and the Will and Affections the Will carries the Soul one way Conscience another 2 Pet. 2. 15. In a regenerate man the fight is in the same faculty between Conscience and Conscience there is Sin and Grace in every faculty a party in the Will for Grace and another for Sin this is properly the fight between the Flesh and Spirit in the regenerate id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good the Devils and damned all for evil One saith it is an apparent errour to affirm that a godly man cannot sin with a full consent of will Gal. 5. 17. Sanctification is in every faculty 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain 1. An antecedent and concommitant willingness and unwillingness before the sin one may seem very unwilling while the lust and objects are kept asunder but bring them together the natural conscience presently sins 2. There is a willingness perse and per accidens a wicked man loves sin but for Hell 2. The fight in a natural conscience never puts sin out of dominion Rom. 6. 12 14. There may be in natural man an opposition of flesh against flesh corruption against corruption he may strive against all sin from the dictates of his understanding and his conscience but his will is never troubled at it This opposition is but weak and treacherous he hath no will to any good but a kind of woulding that is but now and then the opposition of the Spirit to the flesh is everlasting and irreconcileable Why doth not the prevailing party keep the other under when it hath gotten the victory A good man hath a twofold strength 1. Habitual a readiness to that which is good and against evil by the work of Regeneration which gives him a Will 2. Actual strength the assisting power of the Holy Ghost which calleth out the graces that are in us strengthens them God is a free Agent when his assistance is withdrawn sin prevaileth Nature opposeth sin with worldly weapons carnal considerations I shall lose my credit the Spirit with heavenly weapons the Word of God I shall offend God grieve the Spirit The Flesh gets the better of nature and at last prevails the Flesh is worsted by the Spirit Sanctification is an imperfect work in this world we are adopted reconciled justified as much at first as ever but sanctified by degrees The imperfection of Sanctification stands in three things 1. All the habits of Grace are weak 2. There remaineth still a whole body of corruption 3. All the acts which they perform here are mixt A wicked man may have fighting about corruption as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference say some between the war in the godly and this in the wicked In the regenerate man there is the flesh against the Spirit and the Spirit against the flesh in the unregenerate there is only flesh contending with it self on several considerations on the one side flesh lusting after a present content and at the same time flesh fearing an after reckoning 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened and the inordinate affection but in the regenerate man faculty against faculty in the whole man in the will somewhat which closeth with sin and somewhat which abominates it 3. In the Matter in the unregenerate the contest is onely about gross sins the gracious heart is against sin as sin and consequently against every sin 4. In the end they propound the unregenerate man to stop the clamours of his conscience and secure his soul from the danger of Hell the godly man to destroy the body of sin and please God in all things 5. In the effects the unregenerate man is given up to walk in the waies of sin but in Gods servants the longer the warre is continued the more corruption is mortified and Grace grows in him It seems their estate then in the second Adam is not better then it was
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
what is evil As much of our original corruption is found in this affection as any * Anger is given to God Non secundum turbationis affectum sed secundum ultionis effectum say the Schoolmen Gods wrath is his revenging justice which justice of God as it simply burns against sin the Scripture calls his Anger when it doth most fiercely sparkle out it is called his Wrath the same justice when it pronounceth sentence is called his judgement when it is brought into execution it is called his vengeance Mr. Marshal on 2 King 23. 26. Irasceris Domine tranquillus fur is pacatus Gerson Gods anger signifieth three things 1. The eternal decree whereby God hath purposed in himself to take vengeance upon all evil doers Iohn 3. 36. Rom. 1. 18. 2. His menacings or threatnings Psal. 6. 1. Ionah 3. 9. Hos. 11. 9. 3. It is put for the effects of his anger for punishment and revenge Rom. 3. 5. ââath 3. 7. Ephes. 5. 6. Dr Benfields Sermon 10. on Heb. 10. 30. See Nehem. 9. 32. Heb. 10. 17. Rev. 6. 16 17. See those words Zagnam Zagnath Charad in my Hebrew Critica * To this belongs the Catalogue of curses repeated Deut. 21. and Levit. 26. God is infinitly just a perfect hater of sin * The word Chamath in the original is rendred excandescentia burning or fiery wrath which the last Translation fitly calls fury a Dr Burges on Psal. 76. 10. Consectaries from Gods anger Deut. 9 9. Psal. 103. 10. God commandeth meeknesse in his word Christ paterneth it in his life and death the holy Spirit produceth it in our hearts Mat. 5. 5. Much what the same with desire and detestation * Vertues in men are certain excellent and confirmed habits by which they are made apt and prompt to use their faculties well and orderly Deus est summum bonum simpliciter non solum in aliquo genere vel ordine rerum Aquinas Luke 18. 19. Matth. 19. 17. Some say God comes from Good for God onely is essentially and perfectly good Nos Germani usque à majoribus nostris praeclarius perfectò pulchrius quam ulla alia lingua Deum à bonitatis vocabulo sermone nobis vernaculo vocamus quippe qui sons perennis sit perpetuo scaturiens affluentissimis bonis exundans à quo omne quicquid uspiam boni est dicitur emanaâ Lutherus in Catechismo majore Exod 33. 19. Psal. 34. 8 9. 73. 1. 117. 2. Rom. 2. 4. * Bonum est id quod omnes appetum Aristotle Seu quod natura sua appetibile est Goodnesse is a property of things by which they are fit to produce actions requisite for their own and the common welfare David seemeth to give us this description of Gods goodnesse Psalm 119. 68. Bonitas Dei est qua Deus in se maximè perfectus appetibilis omnium que extra se appetibilium bonorum causa est Wendelinus Goodnesse is the fitnesse of every thing for its own end and for the actions which for that end it ought to perform Whatsoever thing is excellent in the creatures is much more in God Iames 1. 17. Psal. 25. 8. There are naturally the good Heavens the good Sun and Moon good Food and Raiment Spiritually good Angels and Men because there is a good God God is abundant in goodnesse Exod. 34. 6. This will appear by considering 1. The various kindes or sorts of his goodnesse in giving Iames 1. forgiving forbearing and mitigating evil Psal. 78. 38. 2. The freenesse of it he gives where there is no obligation nay a disobligation Matth. 5. 45. 3. His multiplying the acts of goodnesse often giving forgiving many times sparing mitigating evils 4. The continuance of it it is a lasting nay an everlasting goodnesse Psal 52. 1. Psal. 34. James 1. Rhetor fortis Bonitas Dei ââga creaturas ãâ¦ã i merè volunââriâ atque arââriâ nisi quum âââ aliquid in creatura quod âââârat Deâima ãâ¦ã m qua sanctas est ãâ¦ã ion potest ââ creaturam suam non amet ââ quâ refulgere videt imaginem suam at cum aliquid est in creatura ab iâla imagine abhorrens ci repugnans tum sa ãâ¦ã moderatur bonitatem Cameron praelect in Matth. 16. 20. Confectaries from Gods goodnesse Two things make men happy in heaven 1. Because they will nothing but what is good 2. They enjoy what they will Gal 5. 22. Paul calls it The riches of Gods goodnesse Rom. 2. 4. and maketh ââ is use of it that iâ should lead us to repentance to consider 1. What we were originally good the Creator be ãâ¦ã creature must needs be 2. What we are nâw unlike him Isa. 5. 25. Luke 6. 36 Gods bounty God is like a most liberal housholder which takes order that nothing in his house or about it shall want that which is necessary farther then the fault is in it self He gives more then we ask and before we ask Uberior gratia quam precatio 2 Chron. 20. 7 Isa. 41. 8. James 2. 23. a Gratia est qua Deus in seipso est a nabilis sueque creaturae faâet bene facit unde hoc respecta gratia Dei câ favor quo creaturas suas imprimis homines prosequitur Wendelinus The Arminians speak much of Gods offering mercy all giving Christ and faith is with them but an offering of Christ and faith if we will receive them God doth not onely conditionally offer them upon such performances of ours but actually gives them to his people 2 Pet. 1. 5. and he gives them absolutely he sees no lovelinesse in us to invite him thereunto b Dr. Iackson of Gods Attributes l. 1. c. 14. Consectaries of Gods graciousnesse Psal. 103. 8 9. 1 Pet. 5. 16. Nâh 9. 17 31. Rom. 5. 20 21. It is called Free-grace 1. à liberalitate because God gives it freely Isa. 55. 12. 2. à liberatione because it frees us from sin Luke 1. 71. Rom. 6. 17 18 22. Ephes. 2. 9. 2 Tim 1. 9. Bona mea dona tua Aug. l. 10. confess c. 4. Every one is born with a Pope in his belly men had rather be saved by something of their own then be beholding to Christ for salvation Ignorant people say they hope to be saved by their good deeds and meaning * Dr. Twisse in a Manuscript * In Iohannem tract 1. Vide Aquin. part 1 2. Quaest. 3. Aatic 1. Quantum vis audierit merito suo Pelagius gratiae inimicus subinde tamen gratiae meminit âamque iuculeavit nec à verbis orthodixis abstinuit quamvis sensum contrarium occultarit saepè etiam aliis verbis expresserit re ipsa docuerit Rivetus Disput. 9. de efficacitate gratiâ Conversionis modo Vide plura ibid. St. Augustine precisely in that time and place delivered the orthodox Doctrine of grace when and where Pelagius began to spread his heresie Gratia praedestinatos usque ad gloriam perducit Augustine
Son Vide Bezam * Hoc testimouio utuntur omnes Patres contra Arianâs ut probent uâam esse essentiam Patris Filii Bellar. de Christ. l. 1. c. 6 * Ariuâ stumbled at the Greek Text ãâã ãâã ãâã ãâã ãâã The Lord created me and on that corrupt Translation grounded his heresie That Christ was a creature Christ is God by nature Gal 4. 8. which place was strongly urged by Mr Cheynel against Earbury who held that the Saints have the same fulnesse of the God-head dwelling in them as it doth in Christ and that the Spirit is but the power of God in the man Christ An Account given to the Parliament by the Ministers sent by them to Oxford In the first Nicene Councel gathered together against Arius the Prince of all Hereticks who denied the Divinity of Christ there were 318 Bishops A man would think that there were but small difference it is but a little Iota between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã yet the right believers could never be brought as Theodoret witnesseth either to omit the one or admit the other Dr Prideaux Ephesus Backsliding Iustinus 1. Imperator Edicto praecepit ut ne quis vel unicam syllabam in Doctrina Ecclesiae orthodoxae de Trinitate mutaret addita hac ratione quod in ipsis syllabis veritas fidei contineatur Vedel de Prud. vet Eccles l. 3. c. 3. * Vide Bellarm. de Christo l. 1. c. 13 14 15 16 17 18 19 20. The holy Spirit 1. Works grace in the hearts of all Gods people that is done by an almighty power Ephes. 1. 19. therefore âe iâ an omnipotent Essence 2. Dwels in the hearts of all Gods people therefore he is omnipresent 3. Assists the people of God in their prayers and increaseth their graces therefore he is an omniscient God In the Apostles Creed as I believe in the Father and in the Sonne so in the holy Ghost Credimus multuâ sed in âibil praeterquam in Deum credimus Quid est in aliquem credere âisi ââ per omnia assentiri atque in âo omnem spem âiductâm collâcdrâ Hoc autem ââlli creaturoe sed Deo duntaxat convenââ 1 Pet. 1. 21. He is called the Spirit of truth Iohn 14. 26. the Spirit of adoption Rom. 8. 15. the Spirit of sanctification Rom. 1. 4. the Spirit of renewing Tit. 3. 5. Rom. 9. 1. Una tautum est in Deitate Persona Spiritus Sanctus est ut verba Christi ad Apostolos indidicant Luc. 24. 49. Cateâh Eccles. Polou c. 6. Vide plura ibid. The Father âs prima Persona in order not in dignity 2. The fountain and original of the Derty unto the Sonne and the holy Ghost unto the Son giguendo unto the holy Ghost together with the Son spirando 3. He is unbegotten and proceeding from none Mr Dowâ on Iohn 17. 1. Proprietates patris personales quibus à filio distinguitur Spiritu sancto sunt duae 1. Esse à se Pater enim ab alio non est 2. Gignere filium ab aeterno ãâã ãâã ãâã ãâã ãâã Wendelinus Quinque dicuntur de Deo Paternitas innascibilitas filiatio processio communis spiratio August Paternitas innascibilitas conveniunt solummodò Patri Filiatio tantummodò Filio Spiritui verò sancto processio communis spiratio Patri Filio respectu Spiritus sancti Raym. Mart. Pugio adversus Iudaeos part 3. Dist. 1. c. 5. Cartwright in his Harmony saith Hic locus eximius est ad asserendum processum Spiritus à Filio meaning Iohn 14. 15. The holy Ghost is called the Spirit of Christ and of the Sonne Rom. 8. 9. Gal. 6. as he is called the Spirit of the Father Mat. 10. 20. because he is breathed from both Vide Aquin. Sum. Theol. part 1. Quest. 36. Art 3. 4. In Ecclesiaveteri ãâã ãâã ãâã ãâã ãâã in templo caâtari solebat quam orthodoxi hoc modo ãâã Gloria Patri Filio Spiritui Sancto in secula seculorum Ariani autem glorioe Filii Spiritus Sancti detpaheâtes fic eam concipiebant Gloria Patri per Filium in Spiritu Sancto Vedel de prudentia veteris Ecclesioe l. 2. c. 5. Dr Field somewhat qualifieth this opinion of the Grecians and saith they differ but modo loquendi they held saith he that the holy Ghost was not à Patre Filio but à Patre per Filium See Dr Halls Peace-maker Sect. 4. 1 Cor. 8. 6. Rom. 11. 36. Heb. 1. 2 3. Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nee fructuosius aliquid invenitur Aug. 1. de Trin. Simon Magus was the first man that denied the Trinity of Persons he saith they were Diversa nomina sub diversa operatione Irenaeus The Turks at their prayers use often to reiterate these words Hue Hue Hue that is He he he alone is God or There is but one only supreme power which they do in derision of Christians who as they say adore three Gods He who denies any one Person doth not worship the true God as the Jews and Turks and too many others in these dayes Iohn 16. 2. 1 Iohn 2. 22 23. No man can know the Father nor believe in him Iohn 14. 2. but by Christ. Vide Vedel de Deo Synagoga l. 1. c. 6. There are two sorts of the Works of the Lord. 1. Immanent terminated in himself his Decree 2. Transient the execution of his eternal decree in time 1. Quid nominis 2. Quid Rei a Decretum Dei est definita ejus sententia de rebus omnibus per omni potentiam secundum confilium suum efficiendis Ames Medulla Theol. Ephes. 1. 11. b Decretum Dei est actio illius interna atque aeterna quae ex rebus possibilibus atque indefinitis ea omnia sola quae jam fuerunt sunt erunt secundum sapientiae suae judicium immutabili liberrimae voluntatis placito ut ita fierent ad suam gloriam rectè praefinivit Gomarus in Thesibus Decretum est actio Dei ex confilio proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò immutabiliter tamen liberè defimens Remonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti sed conditionatum tantum Ames Cotan Though the Lord hath decreed sin to be yet he decreed it not as sin but as a means of the manifestation of his Justice on the wicked and grace on the Saints Ipsum peccatum quamvis non qua peccatum praefinitur in ipsa tamen praefinitione certò videtur aliquo modo dici potest decreti illius consequens effectus autem nullo modo Vult Deus actus bonos qua actus qua bonos malos qua actus non qua malos Rescript Ames ad responsuâ Grevinch c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5 6 7. 1 Cor. 10. 13. *
esse potest Aug. Enchir. c. 6. Anima damnati hominis ita paenis obruitur ut ne cogitationem quidem ullam concipere possit quae ad peccatum vergat Apoc. 14. 11. Sanfordus de Descensu Christâ ad Inferos lib. 3. pag. 174. Non quivis homines sunt peccati illius subjectum sed ij tantum qui illuminati sunt à Spiritu Sancto 2. Qui ex deliberata malitia contra dictamen Spiritus bellum indicunt veritati cognitae 3. Qui ex odio id faciunt blasphemiam negationi addunt River in Exod. 20. 7. In Spiritum Sanctum blasphemi sunt qui agnitam per Spiritus illuminationem in conscientia approbatam Evangelicam veritatem destinato consilio abnegant cum pertinaci impugnatione addentes voluntariam blasphemiam atque adeo ejusdem hostes publici sunt Rivet in Exod. 30. 7. It is a wilfull malicious and obstinate denying of the foundation viz. That Jesus is the Mediator and Redeemer of the world It is a totall Apostafie from the faith when the whole man revolteth from the whole Christian Religion wholly with an obstinate resolution never to return to it any more Mr. Downe in a Letter Dr. Donne Dr. Gouge Some conceive the sin against the holy Ghost could not be committed under the law because the Spirit was not given but under the second Covenant Mr. Bedford This sinne is not pardoned 1. Because it is never repented of Heb. 6. 4 6. 2. The means of pardon are rejected Heb. 10. 29. Christ Jesus offered in the Gospel 3. God is utterly renounced 1 John 5. 16. Paul before his conversion walkt on the brink of the sin against the holy Ghost but because he sin'd ignorantly he was pardoned a Discant nostri homines quid sit peccare in Spiritum Sanctum ne se decipiant Cadit saepe in homines bonos metus ne hoc peccatum commiserint Dicunt enim Ego scivi hoc vel illud esse peccatum tamen feci Ergo commisi peccatum in Spiritum Sanctum Discite quaeso quid sit peccare in Spiritum Non est facere quod scimus malum esse sed est ideò aliquid facere quia scimus malum esse vel ideò aliquid persequi quia scimus bonum esse Stresom in Act. 3. 18. Conc. 39. A Lacedemonian Generall complained that he was driven out of Asia by a thousand Archers he meant by the King of Persia's mony an Archer was the stamp of the Persians coyn So in the late Civil warres in France many were said to have been pelted with Spanish Pistols a Pistol is an indifferent word both for a certain coyn and a small piece B. Smith See that Proverb Bos in lingua in Erasmus his Adagies And that story of Demosthenes is famous who was Fee'd one way and after receiving a Fee from the adverse part pretended he had the Squinancy and so could not speak but one said it was not the cold but gold which hindered him from speaking One trusts in that which he makes the argument of his obtaining good or escaping evil a Confidence must be withdrawn from all other things but God in respect of the principall and full worth of it Therefore we are forbidden to trust 1. In man Isa. 2. 22. Jer. 17. 5. Psal. 145. 3. 2. In riches Psal. 62. 10. Mark 10. 24. 1 Tim. 6. 17. 3. In chariots horses Psal. 20. 7. 44. 6. 4. In our own wits Prov. 3. 5. 28. 26. 5. In our own righteousnesse Ezek. 33. 13. Luke 18. 9. Phil. 3. 3 4. We may in some sense trust in man that is be perswaded that he will deal honestly with us and rely upon him for performance of his promises and for doing what in him lieth for our good but we may not in this sense trust in him that is stay upon him as a sufficient help to do us good but only we must look to him as an instrument and rely upon God as the chief cause because all men are changeable and all things weak and uncertain Philosophers make covetousnesse a vice in the defect not in the excesse it is the excessive carriage of the soul toward riches but this is easily reconciled take the excesse and defect as they stand in the habit to vertue then covetousnesse is a defect to liberality but take it according to the objecâ so it is rather in the excesse then the defect Dr. Stoughton See Mr. Wheatlies Caveat for the Covetous on Luke 12. 15. Dr. Sclater on Rom. 1. 29. p. 127 128 c. Ames de Conscicu l. 5. c. 51. Capel of Tentat part 3. c. 3. Mr. Perkins Greenham Illa peccata dicuntur carualia quae perficiuntur in delectationibus carnalibus illa vero dicuntur spiritualia quae perficiuntur in spiritualibus delectationibus hujusmodi est avaritia Delectatur enim avarus in hoc quòd considerat se possessorem divitiarum Aquinas 2ª 2â quaest 118. Artic. 6. Aquinas makes it a greater sin then prodigality 2ª 2ae Q. 119. Art 3. 1 Tim. 6 9 10. Signes of it Mat. 6. 25 34. Meditate of the nature of earthly things 1. Their unprofitablenesse 2. Uncertainty 3. The dangerousnesse of them Riches are but the blessing of Gods left hand Prov. 3. 16. of his footstool earthly blessings under-ground blessings but bodily blessings thy soul is not the richer for all thy wealth such blessings as God gives to the worst of men those which he hates The Mines of gold and silver are among the Indians who worship the devil Agur praied against riches Prov. 30. 8. They are called thorns and thick clay deceitfull uncertain riches Psal. 119 36. Solius temporis honesta est avaritia Avarus nihil rectè facit nisi cum moritur Mimus Publianus Vide Aquin. 2ª 2ae Quaest. 159. Artic. 1. 2. 2 Sam. 21. 1 2 3. Isa. 1. 15. God often upbraids the Israelites with this That their City was full of bloud and that cruelty and oppression did lodge in it It is a will to do hurt to a creature further then it deserves There is scarce a vice but being entertained and served will end in bloud Superstition will breed such mad zeal as will account it self the more pious the more bloudy and will think it doth God service in killing others as Paul before his conversion The Duke of Medina said That his Sword could finde no difference betwixt an Heretick and a Catholick his businesse was to make a way for his Master which he meant to do Ambition careth not to kill the person and all his kindred in whose stead it hopeth to be advanced as the stories of the Kings of Israel and Heathen stories also testifie Envy will count no drink sweeter then bloud Lust will make way for its own satisfaction by the death of a husband wife or corrival Covetousnesse and revenge will provoke a man to cruelty Fear of shame hath made many a hatlot kill her own infant These vices make a
tolerabitur in Ecclesia Musica instrumentalis Organa illa Musica confragosa quae varium vocum garritum efficiunt Templa lituis tubis âisâulis personare faciunt Quorum Ditalianum Pontificem primum auctorem fuisse Platina affirmat Zepperus in Polit. Eccles. Mr Ball in his Catechism and in his first Chapter of the trial of the grounds of Separation * Mr. Wheatley on the second Command True Christian prayer is a right opening of the desire of the heart to God D. Goug Whole Armor It is an acting and moving of the soul of man toward God that we may affect him with his own praises or the merciful consideration of our suites Oratio est voluntatis nostrae religiosa repraesentatio coram Deo ut illâ Deus quasi afficiatur Ames Medul Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use therefore as preaching is called Sermo so prayer is of the Latines ãâã ãâã ãâã ãâã ãâã called Oratio B. Down of prayer ch 1. Prayer is called a religious expressing of the will 1. Religious because it proceeds from religious vertues faith hope and love to God 2. Because it is to be offered to God only 2. Of the will the regenerate part of it One saith Prayer is an expression of the desires of the regenerate part Revel 5. 9. By this argument the Fathers prove that Christ is God and that the holy Ghost is God because he is prayed to See D. Gouges Whole Armor part 1. Salmeron saith It is more pious to pray to God and the Saints together then to God only Aquinas 2a 2ae Quaest. 83. Art 4. thus distinguisheth Oratio porrigitur alicui dupliciter Uno modo quasi per ipsum implenda Alio modo sicut per ipsum impetranda In the first way we must pray to God only in the second saith he we may pray to the Saints and Angels A sancta Trinitate petimus ut nostri misereatur ab aliis autem sanctis quibuscunque petimus ut orent pro nobis Aquin. ubi supra See Down on John 17. 1. and B. Daven Determinat of 44. Question ch 10. that God alone is to be called upon and ch 11. that we ought not to invocate any creature Vide Mornay de sârâ Eucharistia l. 3. c. 12. 13 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints therein imitating the example of the Paynims towards their gods Phil. Mornay of the Church c. 5. Sacrifices are to be offered to God alone Exod. 22. 20. Invocation whether by prayer or by thanksgiving is a Sacrifice more excellent then all other Psal. 50. 8. 13 14 15. Heb. 13. 15. He that is Mediator must be worshipped because he is God Christ God-man is the object of divine adoration but whether he be to be worshipped because he is Mediator or under this formal consideration of Mediator See M. Gillesp. Aarons Rod bloss l. 2. c. 6. p. 230. against it Vide Ames Assert Theol. de Adoratione Christi Vide Voetii Theses Hornbeck Apparatum ad controversias Socinianas p. 36 37 38 39 40 c. Christus vel ut Deus vel ut Mediator consideratur Sicut Deus dirigimus precet nostras ad cum Adoramus enim Deum Patrem Filium Spiritum Sanctum sic ut Mediator pâeces nostras facimus per propter Christum Stres in Act. 12. 20. Lipsius when he was a dying thus prayes O Mater Dei adâis famulo tuo cum tota aeternitate decertaâti non me deseras in hac hora à qua pendet animae meae salus aeterna Drexel de Aeternitate considerat Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things 1. To desire that for Christs sake we may be heard 2. To believe that for Christs sake we shall be heard B. Down of prayer cap. 18. It imports 1. That we look up to Christ as obtaining this priviledge that we may ask 2. That the things we ask have been purchased by him 3. To ask in his strength 4. That he intercedes now in Heaven for us * God hath set special bounds 1. To our faith he teacheth us what to believe 2. To our actions he teacheth us what to do 3. To our prayers he teacheth us what to desire The matter of prayer in general must be things lawful and good D. Goâges Whole Armour part 1. The properties of prayer I must pray 1. With understanding 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption See Exod. 32. 10. 14. 15 22. 2 King 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Parables Luk. 11. ch â8 ch to this purpose Qui timide râgat negare docet * Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense and the whole burnt-offerings which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods own Spirit in us The efficacy of prayer lies in the fervency of the affections and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things 1. When we lay out much of our spirits and hearts in prayer 2. When it is performed with a great deal of delight 3. When it is continued in Be sensible of your own unworthinesse John 9. * See B. Down of prayer c. 19. 1 King 8. 30. Men neglect prayer 1. Out of Atheism 2. Hypocrisie Job 27. 10. 3. Carnal delight 2 Tim. 3. 4. 4. For want of peace or spiritual strength Cajetane saith for prayer to any but God we have no warrant in all the Scripture Vide Riveti Grot. Discus Dalys Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament and give us reason for it because the souls of the Patriarks were not then in heaven and so not to be invocated yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture So for the New Testament They acknowledge invocation of Saints departed was not commanded or taught by the Apostles or in their time yea and give us reasons why it was not published at first because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it lest they might think the Christians set forth and worshipped many gods or that the Apostles were ambitious of having such honour done them after their death Yet they bring many places of the New Testament for a seeming proof of it D. Ferns Divis.
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
Petition we pray for perseverance B. Carlet against Mount c. 7. See more there 5. The perpetual inhabitation of the Spirit of God Iohn 14. 16. He is Christs Deputy Object Christ prayed conditionally keeps them if they will if they be not wanting to themselves and he prayes for the Apostles Answ. There is no condition and he prayes for all those which his Father had given him Iohn 17. 20. 6. The Lord hath ingaged his omnipotency to uphold them against all difficulties Iohn 10. 28 29. That is a fond exception that none can take them away whilst they remain sheep but they may cease to be sheep for that cannot be done except they be snatched out of Christs hand whose sheep they are See 1 Pet. 1. 5. Self-denial All Christs Disciples must deny themselves Matth. 16. 24. and Mark 8. 34. Luke 18. 26. There is a three-fold self 1. Natural self a mans being and well-being life learning parts riches possessions relations these must be denied upon supposition if the glory of God and the good of the Church call for it Acts 21. 13. 2. Sinful self all sinfull desires temptations Iam. 1. 14. these must be bsolutely and utterly denied without any reservation or limitation and above all a mans daâling sin Hos. 14. 8. Rom. 6. 2 6. 8. 10 13. 3. Renewed self which consists in habits infused by God Faith Hope Love or in the acting and improving of these all these must be denied when they come in competition with the righteousnesse of Christ either that I should expect acceptation of my own righteousnesse or look upon my self as the spring of life The extent of this Duty 1. In regard of the object and thing to be denied We must especially deny our selves where the wisdome of the flesh works I. In our understandings or wits in three several things 1. In the Mysteries of Salvation which are above our reason 2. In the Means of Grace which are against them The foolishnesse of preaching 3. In the Dispensations of Providence which are beyond them II. In our Wils 1. In what we do by self-resignation as Abraham 2. In what we suffer Iam. 5. 11. 3. In what we have and are Paul a patern of contentment Phil. 4. 12. III. In our Affections 1. In principling them 2. In right ordering them 4. Our excellencies of parts and outward priviledges 5. Our own comforts and carnal interest Secondly In regard of the Subject All Callings Sexes Ages Degrees 1. Magistrates Ioseph had no great possessions in Aegypt Ioshua in dividing the Land of Canaan took his own lot last Iosh. 19. 49. 2. Ministers of all men must denie their own ends in their learning parts 3. Private men must be content to suffer losse for publick and pious reasons Luk. 19. 8. Acts 19. 24. 4. Women must deny themselves in the delicacies of life that they may not wax wanton against Christ. God will try every Christian some time or other in this duty Genesis 22. 1. Matth. 19. 22. Prayer and praise is a practice of self-denial prayer an humble appeal to mercy praise a setting the Crown on Christs head This is a difficult work its hard to conquer the World and Satan more to resist and conquer a mans self self-love is natural Proximus egomet mihi 2. This self-love is universal all men agree in seeking themselves 3. Self is subtil and deceitful gets into Religion Gen. 34. 23. Acts 9. 9 13 21 22. 20. 29. Mat. 6. beginning Reasons 1. No man can be a Disciple of Christ but he that enters in at the straight gate which is conversion the great thing God hath to deal with in Regeneration is self 2. Whosoever will be a Disciple of Christ must close with him in a work of faith there is no benefit by Christ unlesse we be united to him 1 Iohn 5. 12. Faith is the great instrument of union it receives all from another therefore supposeth an emptinesse in ones self Isa. 55. 1. one goes out of himself for righteousnesse Cant. 4. 15. Phil. 3. 8 9. to deny self-righteousnesse is to deny the highest part of self Rom. 10. 3. Therefore it is so hard to convert hypocrites and temporary believers because they look on themselves as such who need no repentance Phil. 3. 9. Secondly Faith returns all to another upon him is all our fruit found he works all our works for us Thirdly He that will be Christs Disciple must follow him 1 Iohn 2. 6. all that he did in a way of moral obedience was for our example 1 Pet. 2. 21. what ever he did he did in a way of self-denial so must we Phil. 2. 7. he was obedient to his Parents subjected himself to the creatures denied his own glory Iohn 1. 14. and ease Fourthly All the Saints went to heaven by self-denial Abraham Isaac and Iacob that lived in Tents See Numb 32. 32. Rom. 9. 3. Fifthly Christs Disciples are not their own men Rom. 14. 6 7. We are servants such are not sui juris children such are under government the Spouse of Christ 1 Tim. 2. 12. Rules to know whether we deny our selves 1. Such a one is carried purely with respect to God and community though there be nothing for self 2. He shuts out private interests if the good of community come in the way 3. He is content to be nothing in service 1 Kings 3. 17. 4. Is contented that others be exalted though he be abased 1 Sam. 23. 17. 5. He is meek towards all men Rom. 12. 16. 6. He is willing to his utmost to do that service which others refuse Phil. 2. 30. Motives to Self-denial First Your condition both as creatures and Saints cals for it 1. As creatures God hath absolute Soveraignty over you he is the first cause therefore should be the last end Rom. 11. 26. 2. As Saints you were created for him Psal. 102. 18. Secondly Self-opposition to God makes us like the devil 1 Tim. 3. 6. Pride is an overweening of a mans self 2 Thess. 2. 4. Thirdly Self supports Satans Kingdome Revel 12. 9. cast down self and you cast out Satan Fourthly The spirituality of religion chiefly consists in self-denial Abraham and Iohn Baptist denied themselves and Christ himself for you Fifthly This is a general or universal grace not a particular grace as Faith Love Hope Joy There are three universal or general graces which have an influence upon all the rest Sincerity Zeal Self-denial It fits a man to do or bear any thing from God God onely honours such as deny themselves Luke 12. 34 35. Sincerity It is the grace of the will whereby it refuseth evil and chooseth good for Gods sake when one laboureth to walk well out of this intention and purpose to please God 1 Thess. 4. 1. When the thing moving us to be good is Gods command and the end whereat we aim is the glorifying and pleasing of God then we serve him in truth Iosiah