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. â—6 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
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
it come to enjoy God which doth eminently contain all good in him it can never come to have full satisfaction Light was the first thing in the Creation and so in the new Creature Eph. 4. 23. he hath a new judgement speculative and practical 1. Speculative he apprehends and discerns those Reasons and Arguments against sin and for grace more then ever he did he is amazed to consider what darknesse and folly he lived in before 1 Cor. 2. 15. 2. Practical He applies the things he knows for his humiliation and exercise he so knoweth truths that he loves them and delights in them he knows them experimentally Conversion of a man is a Divine teaching of him Isa. 54. 13. Ierem. 31. 44. Iohn 6. 45. The Properties of this teaching 1. It is necessary without this all other teaching is in vain David often prayes that God would teach him his statutes open his eyes the Ministers teach the ear God the heart 2. Efficacious Iob 36. 22. 3. Clear and distinct hence Gods Word is called a Light and it is called the riches of the assurance of understanding 4. Practical it is an acknowledgement after godlinesse Verba Scripturae non sunt verba legenda sed vivenda said Luther 5. Abundant under the Gospel All shall know me from the greatest to the least Knowledge shall cover the earth as the waters do the Sea A great part of Conversion lieth in the renewing of the minde Rom. 12. 2. Ephes. 1. 17 18. Phil. 1. 4. This renewing consists First In Knowledge and that 1. Doctrinally of the truths to be beleeved this is the very foundation and that which is called historical faith that is a knowledge with an Assent to those truths which are recorded in Scripture many may have this and more which yet are not converted but yet where Conversion is this must necessarily precede 1 Cor. 2. 2. Whom God converts he enlightens Iohn 6. 45. 1 Cor. 8. 2. mans whole Conversion is called a teaching 2. Practically partly of our own filthinesse Iohn 3. it was necessary for Nicodemus to know his natural filthinesse partly of Christ sinne will overwhelm the soul without this Rom. 7. 24 25. Ephes. 1. 19 20. one must know his own poverty and Christs riches his own guilt and his satisfaction 3. It makes the heart beleeve and assent to these truths the understanding doth not only need converting grace to turn but to assent and firmly to adhere to the truths revealed to the promises manifested for the heart doth not turn to God by knowing the promises but by firm relying on them and this is that which is called trusting so much in the Psalms 4. The judgement is induced to approve of Gods Word his precepts and promises aâ— the best He accounts those things best and worst which the Word doth The converted man esteems of Gods favour and freedom from corruption more then all the glory and riches of the world 5. The minde is in part sanctified in regard of the thoughts they were roving distracted impertinent and very frothy now the minde is renewed about them so that it hath more holy thoughts more composed more profitable and united in all duties and performances more low thoughts of our selves and high thoughts of Christ. 6. It looketh then only to Gods Word My sheep hear my voice To the Law and the Testimony 7. Their minde is renewed in respect of consultations Paul consulted not with flesh and bloud he subjects all to the glory of God and this Word 8. He invents holy purposes means and wayes to propagate Gods glory 9. He discerns things that differ Rom. 12. 7. CHAP. XV. Of the Sanctification of the Will GODS great work in Conversion is in the Will Isa. 1. 19. Revel 22. 17. Ps. 110. 3. Ephes. 1. 19. when ever he converts the soul he subdues the Will 1 Chron. 28. 9. Phil. 2. 13. Grace is a resignation of our selves to the will of God Rom. 6. 17. 2 Cor. 8. 10. Though the will of man be subdued in conversion and made free yet it is not perfectly made free as a degree of blindnesse that remains in the Understanding so a degree of bondage in the Will The work of Conversion is never perfected till the will be gained it begins in the mind Ephes. 4. 23. but ends in the will Deut. â—0 6. All liberty must proceed from Liberum judicium a judgement of the understanding not mislead by sensitive objects Aquinas The Will is renewed in a godly man in these particulars 1. It is made flexible so Paul when he was converted Lord what wilt thou have me to do Psal. 40. 8. 143. 10. This Will is broken which before was contumacious and stubborn Isa. 11. 6. 2. Tender it was hardened before this is implied in that a fat heart that hath no sense or feeling either of Gods displeasure or the fearful eâ—â—aâ—e it is in the man converted hath a heart of flesh Ezek. 36. 26. which is opposed there to a stony heart that is senslesse and stupid 3. It is moved upon pure motives for the holinesse of the precepts David prizeth Gods Word above thousands of Gold and Silver for the spiritual profit of it it would quicken and enlarge his heart support him in afflictions 4. It is established and setled in a good way the honest heart holds fast the Word of God cleaves to the Lord with full purpose of heart 5. It is made efficacious and fervent in holy things their services are free-will offerings 1 Chron. 29. 14. Rom. 7. 18. 6. In regard of its acts 1. In its election and choice it is sanctified preferring holy and eternal things before sinne and temporal Heb. 11. Moses chose the reproaches of Christ before the treasures of Aegypt Election is an act of the Will about the means and answereth to consultation in the Understanding 2. In its consent it consents to God and Christ Isa. 1. 19. 2 Cor. 11. 2. Rom. 7. 16. 3. In regard of the power it hath over the other faculties for it commands the other powers of the soul as on the understanding to make it think and reason about this or that 2 Pet. 3. 5. it sets the understanding on searching the truth and finding it out and the Will delights it self in good things 7. It is adorned with those habitual graces which are necessary for it 1. Fiducial recumbency and trusting in God the Will renewed rolâ— it self upon Jesus Christ and hath confidence and boldnesse 2. Love to God above all other things therefore he saith I will circumcise you that you shall love the Lord your God with all your heart 3. A divine hope which keepeth up the soul in all difficulties Lam. 3. 13. Obedience is the vertue of the will by which it is flexible to Gods will in all things and for his sake Here Coeca obedientia blinde absolute obedience is as necessary and commendable as in Friars to their Superiours it is
that may be And thus God is dishonoured in heart Now he is dishonoured outwardly and that 1. In tongue 2. In action In word by all such kinde of speeches as are contrary to those four kinds wherein our words touch Good any way that were named in the affirmative part As first contrary to good and charitable wishes there are 1. Formal wishes as when men in a form say God bless you God save all much more when it is in falshood the tongue speaking peace when the heart wisheth mischief as David complains of his enemies that came to visit him and then wished him all welfare in tongue but were so contrary minded that after they wished he might never recover and so were bold to utter their malicious conceits when they came forth 2. Contrary to these good wishes are curses imprecations and execrations against ones self or others especially such as wherein the Devil hath his name honoured as the Devil take thee the Devil go with thee or though God be wished to be the authour of the evil as God confound thee or the like It is a token of an evil heart to be apt to curse they which love cursing shall have enough of it these bad wishes will fly back to the nest where they were hatched The Apostle delivers it as a token of an unregenerate man that the gall of aspes is under his lips and that his mouth is full of cursing and bitterness it is a proof of a soul very much void of the fear of God when a man dareth to speak to God to become his hangman or executioner and a most horrible boldness when a man dare invocate the Devil for revenge S. Iames speaks of it as a wofull and grievous crime that a man should with the same mouth bless God and curse man who was made after the image of God yea not alone to curse men but to curse any creature wishing pox or plague upon it or murrain or the like is a fearful abusing of God from whom we dare ask such things unless we curse in Gods Name being armed by his authority and warrant for if God bid his servants curse they must curse I mean by pronouncing a curse yea by praying God according to his truth to fulfill his curses But of wicked and unwarrantable cursing we have an example in the proud Goliah who cursed David by his gods and of Shimei who cursed David with a horrible and bitter curse And these be against good wishes 2. Against respective mentioning of Gods Titles and Attributes there are two faults the one is a light and foolish speaking of them by way of wonderment or otherwise as O Lord God Good God when a man thinks no more of God nor his goodness then he thinks of the Devil or Pope so in other like occasions 2. There is a mentioning of Gods Titles by way of vilifying and abusing him as Who is God that I should let Israel go and What God can deliver out of my hands and a mentioning of him by way of blaspheming speaking evil of him in such fearful accusations as are not to be named as raging against his justice truth and wisdome and charging him with the contrary imperfections as some in their distemper have done a most hideous and fearful sin Contrary unto good conference of Gods Word and Works there are four faults 1. Vain jangling a discoursing of Gods Word or Works onely to shew wit and win applause or to dispute of them onely to try masteries and get victory especially if a man choose out nice points or genealogies and idle needless questions If a man do jangle and wrangle about the most useful points it is a great fault but if he fill the world with controversies about trifles this is a greater abuse and more dangerous because these matters will most easily breed doubt upon doubt 2. When men make jests of Gods Word alleadging any place of Scripture in merriment to procure laughter or make a mock of any of Gods special Works as the people did of the Apostles speaking in strange tongues as if it had been nothing but the vent of new wine overabundantly swallowed 3. When men misapply Gods Word and Works as by mis-alleadging them to countenance sin and maintain wickednesse or contrarily putting off Gods testimonies and mis-interpreting Scripture as that wicked Syricius would have no Ministers marry because those that were in the flesh could not please God and as the Popish Cardinal would have the Pope take upon him to punish because it was said to Peter Slay and eat and such like But especially the making spels of verses of Scripture by the words written spoken or hanged upon ones neck to cure agues or the like and so by misapplying Gods works to any wicked conclusion as if he did not hate sin because he is patient in not punishing of it Any wrongful wresting of the Scriptures or any of Gods works is a shameful abusing it to Gods dishonour Cavilling and despitefull objecting against Gods Word as if it were false and repugnant to it self or a meer invention of men and against his works as if they were not righteous and just picking a quarrel with God in either of these two is an high dishonouring of him and very displeasing to his Majesty And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works Now some other things are contrary to the confessing of the true Religion and these are 1. Denying and disavowing the same principally if it be against the light of a mans own conscience and after some professing and maintaining of it before for Christ saith that if any man deny him before men him will he also deny before his heavenly Father So Peter denied that he knew Christ but we know how dear it cost him afterwards 2. There is opposing the truth of God setting ones self by shifts and devices to impute falshood unto it and to pull down the pillars of it as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul and did dispute against those things which he spake labouring to make it appear that all he spake was but a meer lie and falshood which is therefore a very wicked thing because it tends to make others also hang back from believing the truth and most wicked when it is done contrary to a mans own knowledge or conscience and so that he himself knows it is truth which he opposeth but most of all abominable when it is as it was in the forenamed Iews joyned with actual persecuting of them which do stand for the truth and labour to uphold the same Lastly when men strive to maintain falshood or false Religion and false Faith indeavouring by coloured and cloaked reasons to get unto it the colour of truth which is heresie when it is joyned with obstinacy and then a most damnable thing when a man is condemned of his own
life eternal Secondly There are some particular principles There is a natural light and supernatural The light of Nature teacheth some principles That you must do as you would be done by that no man hates his own flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernatural Let all our actions be done 1. In Love 2. In Humility 3. In Faith 4. In God This the Gospel teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of Nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errours and erroneous principles will lead men into erroneous practices 2. Labour to act your principles if you captivate the light God will put it out 3. Be sure you work according to your principles we pity another in an errour when he follows his principles Here is an Apology for those Teachers which tread in Pauls steps are carefull to lay the foundation well It was the Observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundedness in points of Catechism How many wanton opinions are broached in these dayes I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the Immortality of the Soul Errours are either Contra against the foundation which subvert the foundation as that of the Papists who deny the all-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-Government whether it be Social or Solitary this strikes not at the foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speaks not of heretical Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both they build upon one and the same foundation Christ. See Mr Burgess of Justific p. 80. We should contend for a known fundamentall necessary truth Iude vers 3. The common faith not every opinion entertained on probable ground It is a great Question in Divinity An Magistratui Christiano liceat capitales poenas de Haereticis sumere Whether Hereticks are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they do not trouble the State ought to be put to death Luther doth not approve of the capital punishment of Hereticks especially for the pernicious sequel of it among the Papists against the Protestants He thinks it better that they be banished The present Lutherans hold the same almost concerning that Question Meisner doth distinguish between Haereticus simplex and Haereticus seditiosus ac blasphemus these last he saith may be punished with capital punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious You must not look say the Socinians into the Old Testament for a a rule of proceeding against false Prophets and Seducers Nor saith Calvin and Catharinus can you sinde in the New Testament any precept for the punishment oâ— Thieves Traitors Adulterers Witches Murtherers and the like and yet they may or at least some of them be capitally punisht For the Protestants hear what Zanchy saith Omnes fere ex nostratibus hujus sunt sententiae quod haeretici sint gladio puniendi Beza hath written a peculiar Tract De Haereticis à Magistratu puniendis Calvin also hath written Aureâ—m librum as Beza cals it of this very Argument We do deservedly condemn the cruelty of Turks and Papists which go about by force alone to establish their superstitions The Church of Rome and the Pope will judge what Heresie is and who is an Heretick and they appropriate to themselves the name of Catholicks and all such as dissent from them must presently be pronounced Hereticks The Pope and Canonists hold him to be an Heretick Qui non in omnibus ac singulis Papae decretis obtemperat He that readeth the Bible in his Mother-tongue will be esteemed an Heretick with them Virgilius a Germane Bishop and a Mathematician was sent for to Rome by the Pope and condemned of Heresie because he held that there were Antipodes Because Heresie is not easily defined as Augustine saith and because faith should be perswaded not compelled We conceive that all fair means should be first used to convince men of their errours and heresie which indeed is so Therefore we will premise some things concerning the nature and danger of Heresie before we speak particularly of the punishment of Hereticks Chillingworth thus defines Heresie It is saith he an obstinate defence of any errour against any necessary Article of the Christian faith Two things must concurre say some to constitute an Heretick 1. Error in side 1 Tim. 1. 19. 2. Pertinacia Titus 3. 10. Errare possum Haereticus esse nolo See Mr Vines on 2 Pet. 2. 1. p. 46 47. Neque vero alia magis ratione definimus quam si veterum trium Symbolorum vel si veterum quatuor Generalium conciliorum ulli contraveniat Episc. And. Tert. Dr Field thus describes the nature of Heresie Heresie is not every errour but errour in matter of Faith nor every errour in matter of Faith for neither Jews nor Pagans are said to be Hereticks though they â—â—â—e most damnably in those things which every one that will be saved must believe and with all the malice fury and rage that can be imagined impugn the Christian faith and verity but it is the errour of such as by some kinde of profession have been Christians so that only such as by profession being Christians depart from the truth of Christian Religion are named Hereticks Secondly For the danger of Heresie Heresie is a fruit of the flesh Gal. 5. 20. An Heretick after the first and second time reject Tit. 3. 10. Heresie or false doctrine is in Scripture compared to Leaven and to a Gangrene for the spreading and infectious nature of it The Heresie of Arius was more dangerous to the Church then the Sword of all the persecuting Emperours It is compared to a Land-floud Revel 12. because it did overcome all presently We need not to ask whether he joyn obstinacy to his errour saith Dr Field which erâ—eth in those things which every one is bound particularly to believe because such things do essentially and directly concern the matter of our salvation and he is without any further enquiry to be pronounced an Heretick and the very errour it self is damnable as if a man saith he shall deny Christ to be the Son
the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to do in a right manner we shall attain true knowledge of the way to Heaven and also grace and help to walk in that way If the Lord should deny to any man the publick helps of preaching and conference yet if that man should constantly reade the Word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the Truth and attain saving grace the Word would illighten and convert but if God afford publick preaching and interpretation we must use that too as a principal ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sense of it to us Psa. 119. 18. Prov. 2. 3. Iam. 1. 5 17. though Christ himself was the Preacher yet he opened their understanding to conceive the Scripture Luk. 4. 45. and with a resolution to put in practice that which we learn Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation Only a spiritual understanding can discern an excellency in the Scripture Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. 2. Diligently Attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greek word be a metaphor from hunting dogs or from diggers in mines both import diligence It was a solemn speech used in holy actions Hoc age The passions of the Martyrs may be read when their anniversary daies are celebrated Whence the name of Legends Chamier We should observe the scope and circumstance of the place the use of the word and phrase and compare one place with another 3. Orderly That we may be better acquainted with the whole Body of the Scriptures We should read on in Chronicles and Ezra and other places wherein are nothing but Names and Genealogies to shew our obedience to God in reading over all his sacred Word and we shall after reap profit by that we understand not for the present though it will be convenient to begin with the New Testament as more plain before we reade the Old 4. With Faith Heb. 4. 2. The Word of God consisteth of four parts 1. History 2. Commandments 3. Promises 4. Threats every thing in Gods Word is to be believed All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing only by the Word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise again at the last day Iob 19. 26. 2. All Precepts Genes 22. 6. Abraham obeyed that Commandment though strange 3. All Promises as that God could give Abraham when he was an hundred years old a seed and posterity which should be as innumerable as the stats in the firmament Gen. 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13 17. though unlikely Noah believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando sâ—veritas Spanhem orat de officio Theologi We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Commandments Psal. 119. 66. Faith in the Threatnings Heb. 11. 6. but Faith in the Threatnings is not so much urged because guilty nature in it self is presaging of evil 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our own benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the year The number of Chapters while you are reading the Old Testament is for the most part three a day and when you come to the New Testament it is but two sometimes where the matter is Historical or Typical or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. Give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the Word of God understood and so fix it in our minds One defines Meditation thus It is an action of the soul calling things to minde or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himself and is a setting ones self seriously to consider in his minde and apply to his own soul some necessary truth of Gods word till the minde be informed and the heart affected as the nature thereof requires and is the wholsomest and usefullest of all exercises of piety This is to ingraff the Word into ones soul to give the seed much earth this is to binde it to the Tables of our heart and to hide it in the furrows of our souls this is to digest it and make it our own 3. We must apply to our own use whatsoever things we read and understand the precepts and examples of the Law to instruct our life the Promises and Comforts of the Gospel to confirm our faith It serves for Thankfulnesse 1. That now we have the Scripture the world was a long time without it it was the more wicked because they had no Canon of Scripture We are not like to erre by Tradition as former Ages have done 2. That we have so great a part of Scripture and in our vulgar Tongue the Martyrs would have given a load of Hay for a few Chapters of St Iames or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors Compare Mollerus on the Psalmes with Augustine As the later thoughts are usually the more advised so the later Interpreters are generally the quicker sighted All those are to be reproved which contemn or unreverently handle the Scriptures 1. Atheists who impiously oppose the Word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Iulian the Apostate when Christians craved help against all their injuries would ask with mocks and scoffs Why they did complain when the Galilean their Master bad them do good for evil If any one would take away their Coat that
it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principal Deeds so amongst this great variety of Editions one or more ought to be as principal and authentical There is a Question betwixt the Church of Rome and the Reformed Churches about the Authentick Edition of Scripture they say That the Edition of the Bible in Hebrew and Greek is not authentical but rather the Vulgar Latine We hold that the Vulgar Latine is very corrupt and false that the Hebrew for the Old Testament and the Greek for the New iâ— the sincere and authentical writing of God therefore that all things are to be determined by them and that the other versions are so farre to be approved of as they agree with these 〈◊〉 The â—rideâ—tinâ— Councel thus decreeth That in all Sermons Readings Disputations Controversies the Vulgar Latine Translation should be taken for authenâ—â—â—â— before the Hebrew or Greek and that no man should presume upon any ocâ—â—â—on to reject â—â— or to appeal from it When the Councel of Trent saith the Vulâ—â—â— Latine iâ— authentical it compares it with other Latine Translations not with â—he Hebrew Muâ—s de Heb. Edit Author ac ver Vide illum ibid Andradius the chiefest of the Divines at the Councel of Trent thinketh that â—he Councel of Trent did not mean either to condemn the Hebrew truth as he calâ—â—th it or to acquit the Latine Translation from all error when they called it Authenâ—â—cal but only that the Latine hath no such error by which any pestilent opinion in â—aith and manners may be gathered This saith Rainolds against Hart c. 6. p. 202. and Chamier Tom. 1. l. 12. c. 2. The Rhemists in their Preface to the New Testament translated by them prolixly extoll this Latine Edition and contend that it is not onely farre better than all the Latine versions but then the Greek it self which is the Proâ—otype Before we come to defend our own or disprove that opinion of the Papists it is necessary first rightly and fully to state the Question and to premise some things concerning the several Versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine Truth should be originally written 1. For the more credit of the Stories the Lord bringeth forth forraign Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those Stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sins and impieties of that Nations and the judgements that should befall them to testifie unto all the truth of God therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee Tongue that the Gentiles might take knowledge thereof but the particular Histories of the coming of the Messiâ—s of his Office and Kingdom and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew Tongue as more especially concerning them Likewise it pleased God for the better credit of the Story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech as taken onâ— of their publick Acts and Records and that the History in Daniel set forth in the Chaâ—dee speech gaining him respect with the Chaldeans might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabick in Iob as some learned say we do not exclude them from authentick Authority for we say the whole Old Testament for the most part in Hebrew and few parcels in Chaldee are the authentick Edition of the Old Testament The Greek Copies of the New Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospel of Matthew and the Epistle to the Hebrews being written in Hebrew and Mark in Latine we have refuted that opinion already the Greek Edition of those three Books as well as of all the other of the New Testament is authentical The Versions of the Scripture are either the Chaldee and Greek of the Old Testament the Syriack and Arabick of the new the Latine Italian French and English of both Testaments All the Versions of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue and to say that any Translation is pure and uncorrupt and that the very fountains are muddy is both a foolish and impious blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idioms therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church however it failed in some things yet following the truth constantly in the more principal and necessary things might be sufficient to all for wholsome instruction The Versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him again the Vulgar Ofiander the LXX varie The Chaldee Edition of the Old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kinde of distinction to speak accurately between the Chaldee Paraphrase and Targum Targum being a general word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three Authours of it as it is reported according to the three-fold difference of the Hebrew Books Râ—bbi Achilam or Aquila who is vulgarly called Oâ—â—glos upon the five Books of Moses Rabbi Ionathan the sonne of Uziel upon the former and later Prophets Rabbi Ioseph coecus or as some will a certain Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei that upon the Hagiographa is farre later and lesse certain it being doubtfull both who was the author and in what age it was made The common opinion concerning Onkelos and Ionathan is that Ionathan wrote a little before Christ the other a
above others The Doctrine of Creation is a mixt principle partly discovered by nature and chiefly in the word Consider it 1. Ex parte rei so the thing it self was known to the Heathens 2. Ex parte modi faith onely teacheth what it is the manner and circumstances of the Creation how and wherefore the world was made was wholly unknown to them because these things are not matters of sense but depend on the limitation of Gods will nor matters of reason but depend on the exuberancy of his power The same individual assent to the same truth may be both Cognitio Scientiae and Cognitio Fidei By Faith we know that the worlds were made and assent to it And by demonstrations it may be proved that the world was made and these also are sufficient to perswade assent Now we from both grounds jointly assent to this proposition that the world was made The which Assent in respect of the Ground propter evidentiam rei is an assent of Science or natural knowledge In regard of the other Ground propter anthoritatem dicentis is an assent of Faith or supernatural knowledge Mr. Wallis Truth tried ch 8. Secondly and probably the light of nature shining in these reasons 1. The original of Nations laid down by Moses Gen. 10. and elsewhere which could not be fained by him since some memory of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankinde lived without Arts and that in these last times they were all both invented and perfected 3. The newnesse of all Heathenish Histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy History it self is only of 4000 yeers or thereabout which neverthelesse is the greatest mouument of antiquity Now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago to say they were so ignorant that they could not or so slothful that they would not deliver in writing what was done in their times 4. The decay of mans body and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwaies in infinite ages it would by this time have been brought almost to nothing 5. The certain series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universal cause but first it is not unlesse it be One nor One except it be God 6. As a thing is so it works but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implieth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angles and souls of men are changeable by nature as appears by the fall of the Devil and mans fall 10. Either the world was eternal or had a beginning It could not be eternal 1. Because it is compounded of divers parts and those in nature contrary one to another which could not meet together in that order themselves therefore it was made by some-what and then either by it self which could not be for that which makes is before that which is made and the same thing cannot be before it self or else it was made by some creature which could not be because that is but a part of the whole and therefore meaner then it considered as whole and not able to make it 2. The world could not be eternal because it is limited in respect of place quantity power therefore it is not infinite in time That which is eternal is the first thing and consequently the best therefore God is only so having no parts nor being subject to corruption By these reasons it is evinced that the world is not eternal but was created by the chief work-man of all things in time But concerning the time of the yeer when the world was made whether in Summer Autumn or the Spring we will not raise any curious and unprofitable questions See Sarsans Chronologia vapulans page 123. Let it suffice to know that it was created by God in the beginning Gen. 1. 1. that is in the beginning of time or rather together with time then in time for the instant and moment of Creation was the beginning of all following but not the end of precedent time Hitherto concerning the efficient cause there followeth the matter of Creation Of the first and immediate Creation there was no matter at all the Divine power drew out nature it self not out of any Pre-existent matter but out of meer nothing Materiam noli quaerere nulla fuit Nothing but nothing had the Lord Almighty Whereof wherewith whereby to build this City Thus were created all incorporeal and immaterial Substances the Angels the reasonable soul and the highest Heaven as some say for those things which are void of matter cannot be framed out of matter 2. The mediate Creation is when a thing is brought forth of a praeexistent matter yet so rude and indisposed that it may be accounted for nothing so Adams body was created of the dust or slime of the Earth Gen. 2. 7. Beasts and birds out of the Earth Gen. 1. 19. which God did meerly of his good pleasure no necessity compelling him nor the matter he took any way helping him in working it was nothing privatively as they call it Divines observe four things in Gods Creation 1. His Command whereby he said Let there be light and there was light Gods words are things 2. His Approbation whereby all things are acknowledged as good God saâ— they were good They were so in respect of their own kinde and nature 2. In respect of the universe that is apt for the end for which they were made free from all defect and deformity God made all the creatures to be serviceable one to another especially to man 1 Tim. 4. 4. I cannot tell by what Logick we call a Toad a Bear or an Elephant ugly they being created in those outward shapes and figures which best expresse those actions of their inward forms And having past that general visitation of God who saw that all that he had made was good that is conformable to his will which abhors deformity and is the rule of order and beauty D. Browns
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 Pâ—pes 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
the firstship if I may so speak that is to say the primacy This is such a primacy as a fore-man of the Quest is wont to have in Jâ—ries not a primacy of power as over inferiours but a primacy of order as amongst equals Dr Rainol against Hart c. 5. p. 174 175. The Pope succeeds Peter as night doth the day a tempest a calm sickness health He succeedeth Peter only in denial of Christ. M. Perk. on Iude. The Painter pictured Peter with a red face as blushing at his Successours vices An Pontifex Romanus sit Antichristus Whether the Pope of Rome be Antichrist Papa or Papas among the Greeks signifieth a Father and is the appellative that little children beginning to speak are wont to give to their Parents and in like sort among the Latines noteth a Father or Grand-father hence the Christians in ancient times did use to call their spiritual Fathers and Bishops Papes or Popes So that the name of Pape or Pope was common to all Bishops Ierome writing to Angustin calleth him Pope and writeth to the most honourable Pope who yet was Bishop of little Hippo only therefore that name of Pope doth no way prove every one that is so called to be Universal Bishop D. Field of the Church l. 5. c. 41. Vide Cham. de Oecum Pontif. l. 5. c. 2. The Pope hath appropriated to himself the very name of Papa that is Pope which formerly saith their Jesuite Azorius was common unto other Bishops B. Morton Protest Appeal l. 4. c. 19. Sect. 1. We stand not upon this word Pope it is but Father it was given to Pastours to those that were worthy Pastours ascribed to Fathers in Epistles and superscriptions as to Augustine a poor Bishop and to Paulinus a poor Deacon A name of reverence now grown odious D. Fentons Treatise against reconciliat to the Church of Rome Every Pope at his entrance doth change his name which custom began An. Dom. 687. when he whose Christian name was Os porci forsook it to be called Sergius B. Mort. ubi supra I will not conclude it as an Article of Faith that the Pope is Antichrist I am not of his minde that said It was as clear that the Pope was Antichrist as that Christ was the Messiah Learned Chamier saith Quicunque homo omnes capit notas Antichristi quas Scriptura delineavit is est Antichristus At Episcopus Oecumenicus capit eas omnes notas He to whom all the notes given by the Scripture of Antichrist jointly agree he is Antichrist But to the Pope all the notes given of Antichrist joyntly agree Others go this way also they say It is not enough to prove that Christ was the Messiah because he was born at Bethlehem but because what ever was spoken of the Messiah agrees to him so likewise it is not enough to prove the Pope to be Antichrist because one of the notes given about Antichrist belongs to him but because all But I suppose that those two main circumstances of the time and place of Antichrist agreeing to the Pope it is a weighty argument to prove that the Pope is Antichrist 1. The place the seat of Antichrist is described Revel 17. ult which is Rome and the time when he that letteth was taken away which was the Emperor In these two things the ancient Fathers agree Antichrist as God sitteth in the Temple of God shewing himself that he is God 2 Thess. 2. 4 that is he shall rule and tyrannize over the Church of God making himself Head of the Church Nero was cruel against believers but he â—ate not in the Church To sit here is to take and exercise judiciary authority in the Church of God Vide Grotium in Luc. 20. See Mat. 19. 28. The Popes authority is called Sancta sedes The Apostasie of Antichrist is described 2 Thess. 2. 3. there shall be an ecclesiastical falling away from the true worship of God to idolatry 1 Tim. 4. 1. This Apostasie doth imply their former imbracing of the truth their faith was formerly known to all the world as now their heresie and idolatry is therefore in this respect no Heathen Emperour nor the Turk can be Antichrist He shall not only apostatize but shall seduce many and make them drunk with that deadly poison See M. Medes Apostasie of the later times The Miracles of Antichrist are set forth 2 Thes. 2. 9 11. their end is to confirm a false Doctrine In Transubstantiation there is miracle upon miracle The Priest if he please can turn all the wine in the Town into Christs bloud How often have the people seen bloud in the bread The Vices of Antichrist might also be urged 1. His pride he shall exalt himself above all that is called God that is Prinâ—es so the Pope He takes the titles of Universal Bishop Head of the Church and Vicar of Christ. Bellarmine is not ashamed to apply that in Isaiah to the Pope Behold I lay in Sion a foundation stone Isa. 28. 16. 2. His cruelty the Whore is said to be drunk with the bloud of the Saints So the Pope And Rev. 13. it was given him to kill whoever would not adore the image of the Beast 3. Covetousnesse he shall with feigned words make merchandize of many So the Pope Adde to this the opinion of the Reformed Churches generally of B. Iewel of Whitaker Downam Perkins Fox Abbot Brightman Rainolds Powel and Dr Sclater on 2 Thes. with divers others For the judgement of the Fathers herein it is not much to be valued because they lived before the times of Antichrist and did not dream of such an Antichrist as afterwards rose up It is a Question between us and the Papists An Antichristus sit singularis homo Whether Antichrist be one person Bellarmine saith he is The Pope is one person not in number and nature as one certain and singular man one at once by Law and Institution though successively so many as have enjoyed the Papacy The Papists when they say that the Pope hath been the Head of the Church and Vicar of Christ this 1500 years do not mean any one Pope but the whole rabble of them since the year 607. So Antichrist is one person not at once ordinarily but continued in a Succession of many When we say the Pope the Emperour the King the Priest the Minister the Eye the Hand we mean not one particular but the whole kinde It cannot be an individual man in that it is said 2 Thes. 2. the mystery of Antichrist did then begin to work and yet it should hold till the very coming of Christ where is the man that lived so long It is a Question An Papa sit Christi Vicarius Whether the Pope be Christs Vicar Innocent the third said I am the Bridegroom because I have a Noble a Rich a Gracious Spouse viz. the Church of Rome which is the Mother of all believers It is a Question An
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
walk by faith we die by faith we are saved Faith is an infused not an acquired habit Grevinchovius saith That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God as by often acts of justice and liberality the acts of justice and liberality are produced in us This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants which with unanimous consent call Theological Vertues infused habits but also is subject to divers inconveniencies that place Heb. 11. 6 must needs be understood of the habit of faith for if it be to be understood of the act of faith it will follow that the regenerate when they sleep and do not actually beleeve do displease God and are not in a state of Grace That faith is the gift of God the Apostle teacheth Ephes. 2. 8. Phil. 1. 29. 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ witnesse Christ himself ver 35. Whether actual or habitual faith be in Infants Some call it efficacious faith some a principle others an inclination Some dislike the word habit that is more proper to faith grown and ripe the word seed or principle is better 1 Iohn 4. 9. Some think the Question about Infants beleeving is unnecessary and curious and that they must be left to the free-grace of God Mark 16. 16. Such places do not onely concern grown persons The Lord promiseth grace to Infants Isa. 44. 3. and glory Matth. 19. 14. 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14. Pelagians say Infants are saved by Gods fore-sight of those good works which they should have done if they had lived Augustine refutes this opinion 2 Cor. 5. 10. every one is to be saved according to what he hath done The Lutherans would have them saved by an actual faith though it be unexpressible Beza saith The faith of the parents is imputed to them by vertue of the Covenant of grace Mr. Down hath a Treatise of the faith of Infants and how they are justified and saved and goes much that way but denies that they have habituall or actuall Faith Whether Faith be in the Saints when they are translated into Heaven and see God face to face Some say there is a kinde of faith in the blessed Saints since they both beleeve things past all things which Christ hath done for our sake and things to come viz. the second coming of Christ the resurrection of the flesh the last judgment and the perfection of the Church and this knowledge of things past and to come depends upon the authority of God The office and imployment of faith shall cease though the nature of it doe not It is a great Question An sides justisicans in decalogo praecipiatur Whether justifying faith be commanded in the Decalogue Adam had a power to beleeve what God propounded as an object of faith the righteousnesse of Christ was not propounded to him it is commanded there therefore not directè because not revealed to Adam but redisctivé It stood not with Adams Covenant he was to be righteous himself not to look for the righteousnesse of another Adam in the state of innocency had a power of many things which in that state could not be reduced to act he had the affection of sorrow but could not mourn for want of an object so the Angels had a power to beleeve in Christ for their confirmation though Christ was not made known till the second Covenant There was a power then given not only to obey God in the duties of the first Covenant but to submit to God for the change of the Covenant when the will of the Lord should be not to submit to the change of the Covenant in man fallen is a sin Gal. 4. 21. therefore Adam had a power to submit to it Whether Faith or Repentance precede To repent is prefixed before beleeve Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition acknowledgemement and grief for sinne the Law precedes the Gospel and one is not to be raised before he knows himself to be cast down And although saving Repentance considered compleatly according to all its acts be not without faith yet it precedes it according to some act Christians should indeavour to live the life of Faith First The necessity of it It is a Question An sine speciali Revelatione possumus credere mysteria fidei Whether without a special Revelation we can beleeve the mysteries of faith The Arminians cry down faith and call it Scripturarum tyrannidem Theologorum ludibrium and cry down all infused habits would have none but acquired There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved 1. The resurrection of the body none of the Heathens beleeved this See Act. 23. 8. Matth. 22. 23 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection 2 Tim. 2. 18. the Disciples themselves were long in beleeving it Luk. 24. 11. Ioh. 20. 25. 2. The depravednesse of the soul and the enmity of natural reason to the things of God The Philosophers saw clearly the common principles of justice and injustice but not the corruption of nature Rom. 7. 7. The Wisdom of the flesh is enmity against God 3. The necessity of renovation of the soul and body the great Doctrine of Regeneration Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine and answered Objections against it how blinde still is Nicodemus v. 9. of that Chapter 4. The necessity of a Mediator and that Christ is this Mediator 1 Tim. 3. 16. The Devils and damned beleeve these truths with a common faith But we need faith to beleeve these truths savingly 2. We need faith also to bring us unto God Rom. 5. 3. we cannot come to God but by Christ nor to Christ but by faith 3. To conform us to Gods Image Acts 15. 9. 4. Without the life of faith we cannot abide with God Matth. 11. 6. Heb. 3. 12. 13. 5. We cannot take fulnesse of delight and complacency in God but by faith Heb. 11. 6. we cannot please God nor he us till we beleeve The life of a Christian is to please God and to be well pleased with him Secondly What it is to live by faith 1. It is to beleive the goodnesse of all that which God commands as well as that which he promiseth and the real evil of all that evil he forbids as well as threatens The precepts of God are good and for our good as well as his promises Deut. 10. 12. Psal. 73. ult The Devils tremble at Gods threatnings but they beleeve not the evil of sin which he forbids for then they would not rebell against God 2. To look after those things principally that are future rather then the
looks on the good it waits for as not to be obtained by its own strength Secondly The act of what the soul doth in reference to this object an expectation this the Scripture expresseth by waiting patient abiding All hope is either Humane the expectation which the rational creature hath from some second cause this the Scripture cals A vain hope A Spiders-web A lie Divine the expectation of the will to receive good from the hand of God The ground of such a hope must be the Word of God by which alone his power and truth stand ingaged to us and to hope for any thing but from them is vain So we must either have a general or particular promise of the thing hoped for or else it is idle to expect it Therefore David repeateth it more then once that he hoped in Gods Word Psal. 130. 5. Psal. 119. 49 81. So Abraham had Gods promise for a son in his old-age before he expected one The measure of Hope It must be strong and firm without wavering so as to hold out even against hope all likelihood The continuance of it It must hold out against all delaying and procrastination 1 Pet. 1. 13. this is waiting on God which is commanded 2. The Image of God in this affection There will be no use of hope at all in glory there was little use of it in the primitive condition of man The object of his happinesse was present and enjoyed God his favour and communion and all things in him but this did not continue 3. The corruption of this affection 1. The corrupt object of our hope when we are depraved 2. The woful effects and cursed fruits it brings forth First The object that which is the only excellent object of it a wicked man hath wholly lost God his Image favour grace Ephes. 2. 14. 1. 11. That object though sutable is not lookt on by him under that notion 2. There is no declaration of the will of God to reach out this unto him Although there be no real hope yet there is a bastardly hope which the Scripture cals presumption the hope and vain expectation of the wicked will be cut off it is an ungrounded confidence whereby a sinner without warrant will promise himself all good Secondly The woefull effects which this false hope produceth in the soul of man 1. It is a great means to draw them violently into the wayes of sinne Young men are therefore easily beguiled because they are full of hope 2. This corrupt hope wraps up the soul in a cursed carnall security Iob 18. 13 14. 3. When this is cut down it usually ends in bitter despair because the confidence it had to uphold it self was a meer sigment 4. The Sanctification of this affection Because the greatest part of a Christians good is unseen and unenjoyed in this world therefore hope must have a great influence on a believers life to comfort stay and refresh him Rom. 8. 24 25. The work of Gods Spirit in sanctifying this affection 1. In turning it to its right object and upon a right ground 2. In producing the right proper and natural effects of it hope thus rectified is the establishing of the soul in all storms It looks at two things the good to be enjoyed and the means whereby it is to be enjoyed God in Christ and the Spirit is the principal object that hope closeth with Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21. 2. The lesse principal are the promises concerning this and a better life Heb. 11. or rather the things promised Secondly The means the good will of God the Intercession of Christ the Ordinances The ground of hope is faith in the Word the act of hope is expectation the putting out of the rational appetite in the expectation of a future good which is difficult not a vain uncertain expectation but a sure expectation of it the object is sure if I believe it this makes the soul possesse it self in patience Rom. 8. 24 25. Heb. 11. 1. Faith looks at the truth as present Hope closeth with it as future There is a Certainty 1. Of the object when the thing I believe or hope for is infallible 2. Of the subject when the thing is made sure to my soul. Two things are contrary to Hope Despair and Presumption Despair is a falling of the heart from the future good conceived as inattainable at least to the parties self It is a soul racking it self with what is and what will be See Iob 13. 14. We must despair of attaining any good thing by our own industry without Gods special help We must not despair of attaining any good thing by Gods gracious blessing favour and mercy viz. power against sinne pardon of it deliverance out of crosses and life eternal It is not a bare absence or privation of hope but a passion contrary to hope as love to hatred Francis Spira in the despair of his soul cried out Verily desperation is hell it self he said My sin is greater then Gods mercy Presumption which is the excesse of hope the Papists expect heaven as a reward of their obedience It is a taking of things asore-hand or a looking for that God hath not promised What the proper use of this holy affection is to Gods people whilst they live in this world 1. To be a stay and safeguard to their souls in all times of difficulty Heb. 6. The Anchor of the soul. 2. It is while we are in this world all the possession we have of the other world Rom. 6. We are saved by hope Marks of a sanctified Hope 1. The holy Scripture breeds it Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thy self Lam. 3. 24 25. 2. It is grounded upon true faith in Christ Rom. 15. 13. Col. 1. 27. 3. Such a one minds heavenly things more then earthly Heb. 11. 15 16. 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God it labours to walk acceptably with him 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end Heb. 10. 23. 6. The use of it principally appears when storms and difficulties arise the real use of it is to stay the soul when troubles come it quiets the soul and makes it patient and content under pressures 1 Tim. 4. 10. Motives to Hope First There is a necessity of it we cannot live without it it is an expectation of an absent good we shall be dasht on the rocks continually if we have not this Anchor of our lives Prov. 10. 28. 1 Pet. 1. 13. Secondly When this grace is wrought in the soul it will keep it in a quiet calm condition Thirdly It will be a great help to Holinesse He that hath this
to our neighbour D. Hall saith Justice comprizeth all vertue as peace all blessings Antiochus of Asia sent his letters and missives to his Provinces that if they received any dispatch in his name not agreeable to justice Ignoto se has esse scriptas ideóque eis non parerent See Speed in the Reign of Henry the 5th concrning his Justice p. 625. Scepters born by Kings and the Maces of all Magistrates are straight emblems of Justice D. Clerk The Rules which must be observed in executing of Justice 1. The doer must have a calling and authority to it Peter had none when the High-priests servants came to lay hold on Christ and he cut off the ear of Malchus 2. He must indifferently hear both parties Philip kept an ear alwaies for the Defendant therefore Suetonius justly chargeth Claudius with injustice for precipitating his sentence before he had given a full hearing to both parties nay sometimes to either Pronunciabat saepe altera parte audita saepe neutra 3. He must lay all he hears in an even balance and poyse them together Res cum re causa cum causa ratio cum ratione concertet 4. He must maturely advise and seriously consider of the matter before he passe sentence Iudg. 19. 30. 5. The person punished must be indeed an offender or guilty person not made so to appear by forged cavillation as Naboth nor so reputed out of the rage of the punisher as the Priests of Nob in Sauls conceit but having indeed done some and being duly convicted to have done some thing worthy of stripes bonds imprisonment for else to strike the innocent is abominable to God 6. The punishment must be proportioned to the sinne as a plaister to the sore a lesse punishment must be inflicted on a lesse sinne and a greater on a greater with this proviso that the greatnesse of the sinne be not measured alone by the matter of the thing done but also by other circumstances considered together with that and chiefly by the mischiefs which will ensue upon the doing thereof and so those faults must be punished with capital punishments which are either in themselves very enormous or in their consequents and effects very mischievous 7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne that God may not thereby be dishonoured not any self-regard Severity is the executing of punishment fully without sparing in any part of the punishment and speedily without too long deferring and putting it off Deut. 13. 8. 19. 21. Ezek. 8. 18. Salomon tels us That a wise King turneth the wheel over the wicked that is is severe to them See Psal. 101. 8. a parent must correct his son and not spare for his much crying God therefore often saith I will not spare nor mine eyes shall not pity we must be just as our heavenly Father is as well as merciful as he is Reasons 1. In respect of God we ought to shew a love to him and conformity to his judgement and a detestation of that which he detests and a care to please him in doing what he commands 2. In respect of the sinne it is a thing wholsome and profitable for their souls the welfare of which is to be preferred before ease Punishment to a fault is like a medicine to a disease or a plaister to a â—ore 3. This is requisite for the good of others as the Scripture expresly noteth that others may hear and fear and do no more so wickedly 4. It is requisite for the publick safety for what sins are not duly punished will grow frequent ordinary general 5. For the honour and credit of the Laws and Law-makers if they did well in appointing such a correction for a fault why is not their order observed and put in practice If ill why did they make the Law 6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing David and Eli were sharply punished for failing herein Knowledge or Wisdom Wisdome is 1. Intellectual which consists in the knowledge of the languages and the liberal Arts and Sciences 2. Moral which consists in a gracefull comely and discreet carriage of our selves Ephes. 5. 15. Col. 4. 5. 3. Civil which consists in an orderly Government of Corporations and Societies committed to our charge 4. Spiritual which consists in the knowledge of the true God and in the serving of him in a true manner Prov. 1. 7. 1 Chron. 28. 9. The knowledge of God and Christ is the ground of all our good 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination Iohn 16. 8 9 10. therefore it is called Illumination Heb. 10. 32. Vocation comes in by knowledge Ephes. 1. 8 9. Justification Isa. 53. 11. Glorification Iohn 17 3. There is a two-fold Knowledge 1. Speculative whereby we assent to the truth revealed this is found in the devils in as large and ample measure as in the Saints they being knowing Spirits know and assent to the truth of every proposition that a childe of God knows 2. Experimental whereby we do not only know that it is so but taste and see it to be so Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith We should labour not only to know God as God in the creatures by the light of nature and reason but to know him in the Gospel by the light of revelation and Christ in the excellency of his person as God-man and the sufficiency that is in him the riches of his grace and satisfaction and our communion with him Matth. 16. 16 17. to know God and Christ as calling and converting us Ephes. 1. 17 18 19. Col. 1. 27. Such a knowledge of God and Christ will fill us with high thoughts of them and high apprehensions will breed strong affections to them and increase all graces Exod. 33. 19. Isa. 6. 5 8. Col. 3. 16. The devil much opposeth this knowledge 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul he brings it to the means Wisdome is an excellent endowment a principal and one of the cardinal Vertues much to be desired and esteemed Wisdome is the chiefest saith Salomon he speaketh of spiritual wisdome but the proportion holdeth fitly as spiritual wisdome is the principal among spiritual graces so natural wisdome among natural The excellency of a thing saith Salomon in another place is wisdome and who is as the wise man and also Wisdome maketh the face to shine As light is better then darknesse so is wisdome then folly A poor wise childe is preferred before an old foolish King Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints To the onely wise God be glory for ever and ever To the onely wise God our Saviour be glory and majesty dominion and power for ever
Supper of the Lord. There must be an active and lively faith in the Sacrament to take Christ by an a of confidence and give up our selves by an act of resignation The great spiritual graces of the Gospel are Faith and Love 1. Faith is the great command of the Gospel Believe in the Lord Iesus 2. It is the great promise of the Gospel Ephes. 2. 8. 3. It is the great condition on which all the promises hang Isa. 79. Heb. 11. 6. Faith empties the soul more of it self then all other graces it gives all the glory to God Rom. 4. 20. and often besides in that Chapter It is the eye of the soul whereby we discern Christ Heb. 11. 1. 2 Cor. 4. â—lt it is the stomack of the soul. Christ describes believing by hungring and thirsting it is the foot of the soul whereby we approach unto Christ Heb. 10. 22. He that comes unto me shall never hunger and he that beleeves in me shall never thirst It is our hand to imbrace the promises Heb. 11. 30. therefore believing is often called eating and drinking Iohn 6. He that eats my flesh and drinks my bloud hath eternal life Gal. 2. 30. Faith makes Christ precious 1 Pet. 2. 7. and the soul also to Christ 2 Pet. 1. 2. Faith is an assent to all truths revealed yet the special act of justifying faith is our closing with Christ our rolling our selves on him It is a cleaving to the whole word of God and an obediential resting upon Christ alone for salvation This is the only grace that jusâ—ifieth Whom he hath set forth for our propitiation through faith in his bloud No grace brings so much comfort to the soul The just shall live by his faith Reasons why we must bring faith to the Sacrament 1. It is the Table of the Lord therefore none must be admitted but those which are of his family Gal. 6. 16. Christ hath instituted it that he might give himself by it he gives himself only to his members true believers 2. It is a seal of the Covenant of grace therefore belongs to none but such as are in Covenant none are in Covenant with God and Christ but believers 1 Iohn 3. 24. 3. Because the Sacrament was instituted for the confirming and further strengthening of our faith it begets not faith but presupposeth it Rom. 10. 14 17. 4. 11. 4. The word profits not without faith in them that hear it Heb. 4. 2. the same thing is held forth in both Christ is held forth in the Word sounding to the ear and offered in the Sacrament by the promise there he is visible to the eye of faith Iohn 3. 14 15. and is offered for spiritual nourishment Faith is the hand and mouth of the soul whereby we receive and feed on Christ Iohn 1. 12. Iohn 6. 19. In bodily feeding there is 1. Sense of want so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition so here 3. Appetite earnest desire in the soul after Christ. 4. Taking of food so the soul of Christ. 5. Eating 6. Digesting 7. Distribution of the nourishment 5. No benefit is to be expected from any Ordinance but by faith Christ himself profits not unbelievers Tit. 1. 15. we cannot receive the Sacrament to our comfort without it 2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this here are three several words to presse this duty Interpreters generally say the meaning is whether you have faith or not but this is a higher expression Acts 8. 33. Rom. 8. 8 9. We say of a very malicious man such a one is in malice and of one that is drunk such a one is in drink 1 Pet. 1. 7. The trial of Faith is precious 1. By this trial we attain to a certainty 2. By this it attains purity God tries it by affliction men by examination by both it is refined 3. The trial of gold is but for a little time By faith you lay hold on eternal life the purer the faith the surer the hold 4. By trying it hath a higher esteem Revel 3. 18. The trial of gold makes it the more precious in your esteem and the trial of Faith makes it more precious in Gods esteem Marks of Faith First Know whence we had Faith God gives it and whether we have received it in the ordinary way by which God works it the Word Iam. 1. 18. Faith comes by hearing and it is increased by the same means by which it is begotten Dost thou highly prize the Word Hath it wrought Faith in thee Secondly Try by what steps and degrees faith hath been wrought in thee 1. Such see their misery by sinne and their inability to help themselves Acts 2. 37. 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good Isa. 55. 1. hereby one is brought to deny himself and his duties and to have recourse to him and rest on him for comfort Thirdly From the effects where Faith is it will shew it self 1. It purifieth the heart he is clean in heart and life 2 Cor. 7. 1. Acts 26. 9. 18. 2. Overcomes our spiritual enemies the world This is the victory whereby we overcome the world viz our Faith John 5. 4. Satan 1 Iohn 2. 18. 5. 18. Gal. 5. 6. 3. It works by love Ephes. 1. 15. Fourthly True faith is ever growing a true faith may be weak but all living things grow though one do not perceive it Do you trust God now the better for the many experiences you have of him Art thou sensible of thy doubting and unbelief Motives to perswade men to believe Consider 1. Who offers Christ God how will he take it if he be refused 2. The gift the greatnesse of the good offered in the Gospel Heb. 2. 2 3. 1 Tim. 1. 13. 3. The excellencies of faith but that I have shewed before 4. The hainousnesse of infidelity 1 Iohn 5. 10. a sin both against the Law and Gospel The first Commandment commands us to believe what ever God shall reveal it is the condemnation with a witnesse Iohn 3. 2. it exposeth us to the temptations of Satan Heb. 3. 12. 2. To the fearful judgements of God Iohn 3. ulâ— to his displeasure Prov. 15. 8. Heb. 11. 7. to eternal wrath Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual the Word Heb. 3. 2. afflictions the Sacrament 1 Cor. 11. 29. 5. The willingnesse of God to receive a poor sinner 1. God alone provided the medicine that should cure us Rom. 3. 24. 2. He wrote it in the Gospel this is a true saying 3. Propounds Christ hath set him forth 4. Invites sinners Matth. 11. 1 Cor. 5. 20. He commands you to believe 1 Ioh. 3. 23. threatens if you refuse Iohn 3. ult 6.
in the first Adam where there was no such mixture Adam's happiness consisted in the perfection of his Sanctification theirs in the perfection of their Justification Ephes. 5. 27. 2. His happiness continued but a while theirs shall last for ever 3. This state conduceth much to Gods glory and their own spiritual good 1. They live in a continual dependance slie to God still and rely on him 2. They are kept humble and long for a full fruition of Christ Rom. 18. 23. 7. 24. 2 Cor. 5. 2. Those actions they perform are in some respect more acceptable then that of Adam in innocency or the Angels in Heaven because done with conflict and self-denial The other fruits of Faith are 1. A renouncing of all evil in affection and of gross sin in life and conversation 1 Iohn 2. 1. Then in a Gospel-sense we are said not to sin when we cast off and are free from all gross and scandalous sins and do carefully avoid and make conscience of the least and most secret sin 1 Sam. 12. 3 4 5. Luke 1. 16. The Schoolmen and Casuists agree with the Protestants in this That converting Grace cannot stand with the voluntary practice of any one sin Every Saint lives in the practice of sin through ignorance and is often overtaken with known sin through the strength of temptation as David did often lie some think it was the sin of his nature Remove from me the way of lying but he makes not choice of a way of sin No godly man allows himself in the practice of any known sin 1 Iohn 1. 6. Sinneth not he means it not of acting sin see 1. 8. but alloweth not himself in the practice of known sins see chap. 3. 7 8 9. verses 2. 4. 1 Cor. 6. 9 10. Gal. 5. 19 21. Ephes. 5. 5 6. 1 Thess. 4. 6 Rev. 2. 8. ul◠22. 15. Mark 8. 43. to the end of 48. Reasons 1. Whoever is effectually called is called to turn from all sin Ezek. 18. 30 31. 2. He is called to turn to God Ier. 4. 1. 3. The Authority of God is violated as well by the allowance and willing committing of one sin as by all Iam. 2. 10 11. He that gave one command gave the rest Quod propter Deum fit aequaliter fit 4. Christ denies salvation to those that do not repent and it is no repentance except we turn from all sin Rom. 11. 26. Tit. 2. 14. 2. There are many helps against outward gross sins 2 Tim. 3. 5. God is much dishonoured by such sins men generally condemn such as wicked they say such a man is a drunkard a whoremaster Some Christians have attained to that perfection that after their repentance they have not deliberately committed any gross sin as Paul Zachary and Elizabeth Luke 1. 6. Iob and they may attain to it yet it is not so necessary to repentance as it must be in all then we shall shut our David Noah Ionah and Lot because God is pleased to shew the variety of his Grace II. A love and delight in that which is good joyned with a sincere desire purpose and indeavour daily to amend whatsoever is amiss and to lead a life according to the Law of God Thy testimonies are my delight Psal. 40. 8. Isa. 58. 13 14. Cant. 1. 4. 2. 4. Isa. 26. 6 9. Psal. 73. 25. Obedience to Christ flows from Faith Rom. 1. it is called the obedience of Faith it flows from Faith three waies 1. Because Faith joyns the soul to Christ from whom alone we receive strength for every good 2. Because it teacheth the soul to acquiesce and rest constant with those Arguments that the Lord useth to perswade us 3. Faith commands all other Graces I believed therefore I spake and so I believe therefore I hear and meditate Christ is my husband therefore I must obey him David a man after my own heart he will fulfill all my will Heb. 10. 7. Gods will should not onely be the rule but reason of our actions We may do the will of God and yet not do it because he wils it 1. The people of God are redeemed wholly from the Ceremonial Law Col. 2. 14. When Christ the substance was come these shadows ceased it is a great mercy to be delivered from these Rites burdensome to the Jews and impossible to the Gentiles Acts 15. 18. They are not delivered from the Law as a Rule then 1. There would be no sin or duty but men might live as they list Rom 4. 17. 2. If the Law were blotted out the Image of God might be blotted out which consists in holiness and righteousness it is Gods immutable Image Heb. 8. 10. 3. Christ died that we might have Grace to fulfil the Law Rom. 8. 3 4. Phil. 1. 21. We are notwithstanding our defects bound to strive after perfection the indeavour is required Phil. 2. 11 12. that is our state after the resurrection 2. We are obliged to bemoan every defect and failing 3. These weaknesses thus bewailed where there is sincerity shall not hurt us God speaks of such as are upright and sincere as if they had satisfied the Law 1 King 4. 18. 2 Kings 23. 20. 4. Then are we sincere when we have constant care to love and please God and our weaknesses not allowed but resisted and bewailed if we fall Ier. 8. 4. Faith doth not single out its Object nor Obedience its Command Psal. 119. 6. Faith believes all promises all truths and obedience respects every precept The End of the eighth Book THE NINTH BOOK OF THE Moral Law CHAP. I. Some things of the Commandments in general THe Law was delivered with thunder and lightening Exod. 19. 18. Heb. 12. 18 19 20 21. so that the mountain quaked and Moses also trembled to shew that those which break it should be terribly punished whether it was delivered by God immediately or by the Ministery of Angels Vide Grotium in Exod. 20. See also L' Estrange of the Sabbath pag. 35 c. The Latine word for Law is Lex so called either à Legendo because the Laws were wont publickly to be read or à Ligando because the Law binds all those to obedience to whom it is delivered or à deligendo because it makes a choice of things to be done and omitted to be sought and avoided The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iarah which signifieth First to teach the Law is a Doctrine Secondly Iaculari to cast a Dart to signifie that the Law ought to be as a mark to all to which we should aim in all our actions The Law in the largest signification is nothing but the rule of mans obedience A Law is a certain rule of life prescribed by a supream Governour to those which are under him for the well-ordering of their actions to their own and the publick welfare By reason of the efficient or the Authour some Laws are called Divine
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
determines the matter That part of Theology which treateth of God and his Nature of his Simplicity Eternity Infinitenesse is altogether contemplative for these things fall not within compasse of action that part of it which treateth of our manners and the well ordering of our lives is meerly practick for it is wholly referred unto action Theology is more contemplative then practick seeing contemplation is the scope of action for by good works we aspire unto the beatificall vision of God Theology amongst the Heathens did anciently signifie the Doctrine touching the false worship of their gods but since it is applied as the word importeth to signifie the Doctrine revealing the true and perfect way which leadeth unto blessednesse It may briefly be defined The knowledge of the truth which is according to godliness teaching how we ought to know and obey God that we may attain life everlasting and glorifie Gods name or thus Divinity is a Doctrine revealed by God in his Word which teacheth man how to know and worship God so that he may live well here and happily hereafter Divinity is the true wisdom of divine things divinely revealed to us to live well and blessedly or for our eternal Salvation Logica est ars benè disserendi Rhetorica ars benè loquendi Theologia ars benè vivendi Logick is an art of disputing well Rhetorick of speaking well Divinity of living well Tit. 2. 11 12. Iam. 1. 26 27. It is such an art as teacheth a man by the knowledge of Gods will and assistance of his power to live to his glory The best rules that the Ethicks Politicks Oeconomicks have are fetcht out of Divinity There is no true knowledge of Christ but that which is practical since every thing is then truly known when it is known in the manner it is propounded to be known But Christ is not propounded to us to be known theoretically but practically It is disputed whether Theology be Sapience or Science The genus of it is Sapience or Wisdom which agreeth first with Scripture 1 Cor. 2. 6 7. Col. 1. 19. 2. 3. Prov. 2. 3. Secondly with Reason for 1. Wisdom is conversant about the highest things and most remote from senses so Divinity is conversant about the sublimest mysteries of all 2. Wisdom hath a most certain knowledge founded on most certain principles there can be no knowledge more certain then that of faith which is proper to Divinity The difference lurketh in the subject Wisdom or Prudence is either Moral or Religious all wisdom whether moral and ethical political or oeconomical is excluded in the definition and this wisdom is restrained to divine things or all those Offices of Piety in which we are obliged by God to our neighbour The third thing in the definition is the manner of knowing which in Divinity is singular and different from all other arts viz. by Divine Revelation The fourth and last thing in the definition is the end of Divinity which is 1. Chiefest The glory of God 2. Next A good and blessed life or eternal salvation begun in this life by the communion of Grace and Holinesse but perfected in the life to come by the fruition of glory This end hath divers names in Scripture it is called The knowledge of God John 17. 3. Partaking of the Divine Nature 2 Pet. 1. 4. Likenesse to God 1 John 3. 2. Eternal Salvation the vision and fruition of God as the chiefest good The next end of Divinity in respect of man is eternal life or salvation of which there are two degrees 1. More imperfect and begun in this life which is called Consolation the chiefest joy and peace of Conscience arising 1. From a confidence of the pardon of sins and of freedom from the punishment of it 2. From the beginning of our Sanctification and Conformity with God with a hope and taste of future perfection in both 2. More Perfect and Consummate after this life arising from a full fruition of God when the soul and body shall be perfectly united with God III. How Divinity is to be taught In the general it is to be handled Methodically There is a great necessity of method in Divinity that being usefull both to enlighten the understanding with the clearnesse of truth and to confirm the memory that it may more faithfully retain things therefore in Divinity there will be a special need of art and orderly disposal of precepts because the minde is no where more obtuse in conceiving nor the memory more weak in retaining There is a different way of handling Divinity according to the several kinds of it Divinity is threefold 1. Succinct and brief when Divine Truth is summarily explained and confirmed by Reasons and this Divinity is called Catechetical Systematical 2. Prolix and large when Theological matters are handled particularly and fully by Definitions Divisions Arguments and Answers this is called handling of Common-Places Scholastical and Controversal Divinity 3. Textual which consists in a diligent Meditation of the holy Scriptures the right understanding of which is the end of other instructions This again is two-fold either more Succinct and applied to the understanding of the Learned as Commentaries of Divinity or more Diffuse and Popular applied to the Capacity and Affections of the Vulgar as Preaching which is called Patheticall Divinity and is especially usefull to correct the manners of men and stirre up their Affections IIII. How Divinity is to be learned There is need of a four-fold minde to the study of it 1. Of a godly and heavenly minde most ardent Prayers in our learning being frequently poured out to God the fountain of light and wisdom that dispelling the darknesse of ignorance and errour he would deign to illuminate our minds with the clear knowledge of himself we cannot acquire Divine Wisdom as we do the knowledge of other arts by our own labour and industry it is a praise to learn humane aâ—â— of our selves here we must be taught of God 2. Oâ— a sober minde that we may not be too curious in searching out the profound Mysteries of Religion as about the Trinity Predestination we must be wise to Sobriety and not busie our selves about perplexed and unprofitable Questions being content to know such things which are revealed to us for our Salvation 3. Of a studious and diligent minde other arts are not wont to be gotten without labour this being the Queen of arts requires therefore much pains both for its difficulty and excellency 4. Of an honest and good minde Luk. 8. 40. We must learn 1. With a denial of our wit and carnal reason not measuring the unsearchable wisdom of God by our shallow capacities 2. With denial of our wicked affections 1 Pet. 1. 2 3. 3. With a firm purpose of Obedience Ioh. 7. 17. Psal. 50. 23. Prov. 28. 28. V. The things contrary to Divinity are 1. Heathenism being altogether ignorant of and refusing the true and saving knowledge of
God 2. Epicurism scoffing at Divinity 3. Heresie depraving and corrupting Divinity VI. The Excellency of Divine Knowledge or the study of Divinity appeareth in these particulars 1. In the subject Matter of it which is Divine either in its own Nature as God and Christ Psal. 70. 7. Ioh. 5. 46. or in relation to him as the Scripture Sacraments It is called The wisdom of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and That wisdom which is from above Jam. 3. 17. If to know the nature of an Herb or the Sun and Stars be excellent how much more to know the Nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. that is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si cetera discis In this Mystery of Christ God is revealed in the highest and most glorious way 2 Cor. 4. 6. there is more wisdom holinesse power justice discovered in the Mystery of the Gospel then was known before to men and Angels Christ is the summe of all divine revealed truths Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect Col. 2. 3. The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the End The principal and main end of Divinity is the glory of God that is the Celebration or setting forth of Gods infinite Excellency the secondary end is mans blessednesse Iohn 17. 3. 3. In the Certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falshood in it The Academicks thought every thing so uncertain that they doubted of all things 4. In the Cause of it These truths are such as cannot be known but by Gods revealing them to us All Scripture was given by Divine Inspiration Flesh and bloud hath nor revealed this unto thee a humane light is enough to know other things 5. In the Holinesse of it Psal. 19. 5. By them thy servant is fore-warned 1 Tim. 3. 15. The word of God is able to make us wise to Salvation and to furnish to every good work Christ makes this a cause of the errour and wickednesse in mans life that they do not read and understand the Scriptures 6. In the Delight and Sweetnesse of it Iob 23. 12. preferred the Word of God before his food David before thousands of Gold and Silver before the honey and the honey-comb Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire Wanderfull are thy Testimonies Archimedes took great delight in the Mathematicks Augustine refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Iesu non erat ibi He saiâ—â— in his Confessions Sacrae Scripturae tuae sunt sanctae deliciae meae 7. In the Excellency of the Students of it 1. The Saints of God in the Old Testament the Patriarks and Prophets 1 Pet. 1. 10 11. 2. The Saints of God in the New Testament Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel 2. They know it by the Church that is saith Oecumenius by the several dispensations of God to his people under the Gospel 8. In that the Devil and Hereticks oppose it The Papists would not have the Bible translated nor Divine Service performed in the vulgar tongue CHAP. II. Of the Divine Authority of the Scriptures TWo things are to be considered in Divinity First The Rule of it the Scripture or Word of God Secondly The Matter of Parts of it concerning God and man Principium essendi in Divinity is God the first Essence Principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematical Writers do IT is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appears by the light of nature the Heathen had known rules for their Rites Ceremonies and Services the Turks have their Alcoran the Iews their Talmud the Papists their Decretals every Art hath its Rule neither can any thing be a Duty which hath not a Rule There are three general Characters whereby we may know any Word to be the Word of God and a Religion to be the true Religion 1. That which doth most set forth the glory of God 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God and righteousnesse toward man 3. That which shews a way sutable to Gods glory and mens necessity to reconcile us to God The word of God sets forth Gods glory in all the perfections and is a compleat rule of holinesse to God and righteousnesse to men All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man to reconcile God and men then for him that is God and man to do it God revealed himself divers wayes to the Fathers Heb. 1. 1. The manner of revealing Gods will is three-fold according to our three instruments of conceiving viz. Understanding Phantasie and Senses to the understanding God revealed his Will by engraving it in the heart with his own finger Ier. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions Numb 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets awake and by dreams to Prophets asleep Gen. 40. 8. 41. 8 9. Acts 16. 10. 10. 3. Numb 14. 4. to the Senses God revealed his Will and that either by Vision to the Eye or lively Voice to the Ear Gen. 3. 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3. 33. 17. And lastly by writing This Revelation was sometimes immediate by God himself after an unspeakable manner or by means viz. Angels Urim and Thummim Prophets Christ himself and his Apostles The written Word for the Matter contained in it is called The word of God Rom. 9 6 for the manner of Record The Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light sometimes with an
Scripture except it agree with his reason what is above reason cannot be comprehended by it Bernard in 192 of his Epistles speaks of one Petrus Abailardus which vented the Socinian Doctrine in his time Christianae fidei meritum vacuare nititur dum totum quod totum Deus est humana ratione arbitratur posse comprehendere Cum de Trinitate saith he loquitur sapit Arium cùm de â—ratia Pelagium cùm de persona Christi Nestorium He was a man of a fair carriage professing holinesse conversatioâ—es doctrina venenum But Abailar dus denies this in his Works lately published Tertullian called the Philosophers who followed reason Patriarcâ—as haerâ—tiâ—orum pessimum est illud principium recta ratio non potest statuere de â—ulâ—u divino There are these uses of reason 1. To prepare us that we should hearken to the Word 2. After we have believed it will help us to judge of things 3. To prevent fanatick opinions Mysteries of Religion are not repugnant to reason 4. That we may draw necessary consequences from truths revealed The Philosophers called the Christians by way of scorn Credentes Iulian derided the Christian belief because it had no other proof then Thus saith the Lord. There is an obedience of faith Rom. 1. 5. 6. Another Argument is taken from the experience of the truth of the Predictions and Prophecies thereof For seeing it is generally confessed that only the Divine Essence can certainly foresee things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things fore-told and do finde them fully and plainly accomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principal and clearest which are most obvious and evident are 1. The Conversion of the Gentiles to the God of Israel by means of Christ. For that was fore-told exceeding often and plainly In him shall the Gentiles trust and he shall be a light to the Gentiles Iacob lying on his death-bed said The obedience of the Gentiles shall be to him And David All the ends of the earth shall see the salvation of God and Isaiah In him shall the Gentiles trust and Malachy My name shall be great to the ends of the earth See Isa. 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and imbracing the God of the Jews and the Scriptures of the Jews by means of Christ whom they see and acknowledge to be the Messias fore-told to the Jews Again it was fore-told that Christ should be a stone of offence to the Jews that they should reject him and so be rejected by God from being a people Do we not see that to be performed The accomplishment of these two main Prophecies so long before delivered to the world by the Pen-men of holy Writ shews manifestly that they were moved by the holy Ghost That Promise Gen. 3. 15. was made 3948 years before it was fulfilled as Scaliger computes it It was fore-told of Christ that they should cast lots about his Garments and that his bones should not be broken Look upon this in the inferiour causes the souldiers that brake the other mens bones and it seems to be a very hap and chance yet there was a special ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plain Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are above the reach of Angels most true and certain Satans end was confirmation in sin and Idolatry 7. The Commandments are 1. Most righteous and equal 2. Impartial they binde all men and all in men the affections thoughts and consciences and that perpetually The severest Law-givers never made Laws for the thoughts because they had no means to discover and controll them Cogitationis poenam nemo patitur We say commonly Thoughts are free therefore it is the Word of God which searcheth the heart Exod. 20. 17. True love to our selves is required and we are to love our neighbour as our selves The Laws of men do not binde the conscience at least primarily and immediately Conscientia immediatè Deo tantùm subjicitur He onely can command the conscience that knows it and can judge it Secondly The Threatnings are general 1. In respect of Persons 2. In respect of things Deut 28. 59 60. 3. The Promises are comprehensive blessings of all kinds Lov. 26. and strange Exod. 34. 24. of eternal life Mark 10. 29 30. 1 Pet. 1. 4. 8. Another reason may be taken from the Antiquity of the Scripture many wonder at the Pyramids of Aegypt being the most ancient structure in the world The Bible contains a continued History from age to age for the space of four thousand years before Christ even from the beginning No Writer of any humane Story can be proved to be more ancient then Ezra and Nehemiah who wrote about the year of the world 3500. Amongst the Grecians some say Homer is the most ancient Author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not near so ancient as those in which the Scripture was written Homer was after Moses six hundred and odde years saith Peter du Moulin That which the Aegyptians brag of their Antiquity is fabulous by their account they were six thousand years before the Creation unlesse they account a moneth for a year and then it maketh nothing against this Argument History is an usefull and delightfull kinde of Instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their Antiquity Rarity Variety Brevity Perspicuity Harmony and Verity Dr Gouge on Exodus 13. 13. That Song of Moses Exod. 15. was the first Song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were five hundred years after this time 9. The Power and Efficacy of the Scripture upon the souls of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertain and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with wonderfull rejoycing Psal. 119. 92. The holy Ghost by means of this word works powerfully in changing and reforming a man 1. It overmasters the
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy 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 manifeâ—â—ed 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
we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
it could not continue if each of the parts did not so work as to help and uphold the other in some respect or other Now these several parts could not so work for one common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governor which knows the motion and working of each and rules all and each to that end in their several motions What upholds the world is but God upholds the world Therefore he is 1. This is Aquinas his reason Natural bodies which want knowledge work for a certain end because they frequently work after the same manner therefore there must be a minde understanding and governing all things and directing them to that special and chief end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone down-ward the fire upward the seasons of the year constantly follow each other 2. Particular Effects the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shews The Psalmist calls the heavens The works of Gods fingers Psal. 8 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens David spends the 139 Psalm in admiring Gods goodness to him in the framing of his body there is a multitude of members and they have distinct offices and one member sympathizeth with another I am fearfully and wonderfully made ver 15. curiously wrought in the lowest parts of the earth The Hebrew word is very emphatical it signifieth embroidered or wrought with a needle that is cunningly wrought with Nerves Veins Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymn in the praise of him that made g him The infusing of the soul Eccles. 11. 5. and sustaining the infant in the womb where it cannot breath and the taking it out of the womb are wonderful Psal. 22. 9. and 71. 5. 1. The creation of the Heavens proves that there is a God The largeness roundness pureness solidness the continual and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbs and Stars in exact signification importeth that the stars observe a Law in their motion which Law is given unto them onely by God himself who is their true Law-giver Suidas affirmeth that even Abraham himself was first occasioned to seek after God by considering the motion of the stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderful order and variety and yet no less a constancy he presently collected that these strange revolutions were directed and guided by some God The Sun is a representative god the brightness of his beams shews the majesty of God his influence the omnipresence of God his indefatigable motion the eternity of God 2. The Creation of man proves this truth that there is a God 1. A man may reason from his own framing in the womb and preserving in the world Man is framed in the womb by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourly frame other men and that is a wise worker which is alike wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set down this order for producing of men and so a God 2. The Nobility and Excellency of the soul sheweth plainly that it is of Divine Original it being spiritual and incorporeal could not but proceed from that which is incorporeal The effects cannot be toto genere better then the cause Divers works are done by man arts invented Zach. 12. 12. The immortality of the soul proves that there is a God the soul is quick and lively when the body is sick and dying 3. The being and preservation of each particular man Each particular man in the world may reason from his own being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himself nor be made by any inferior thing to it self therefore it must be made by some thing more excellent then it self viz. One infinite thing from which all particulars had their original 4. God is manifested in the consciences of men as was touched before 1. By the Ministry of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after sin committed 1. In the godly 1 Sam. 24. 5. and 2 Sam. 24 10. 2. In the wicked Matth 27. 3 4 5. 2. Civil Effects States and Kingdoms consist and are governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisdom and goodness of the governed or of the Governors or of some higher cause then they both Now it cannot be attributed to the wisdom of the Governors as being often times foolish and men of mean understanding at the best such as cannot prevent the conspiracies of those under them Nor yet doth it arise from the goodness of the persons governed most of which most times are wicked and unwilling to come under government Therefore it must be of God that is a common Superior which holds all in awe 2. Extraordinary Effects Miracles There is a work of miracles for all stories both of Scripture and other Countreys do agree in relating divers Miracles Now the worker of a miracle is he that can lift nature off the Hinges as it were and set it on again as seemeth best to himself and therefore is above the course of nature and the Commander
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 soâ—t 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 â—ssence 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
is a twofold glory 1. Essential infinite everlasting this is called gloria it receives neither addition nor diminution by any created power 2. Accidental finite temporary called glorificatio this ebbs or flows shines or is overshadowed as goodnesse or gracelesnesse prevails in the world It serves 1. To shew the vilenesse and basenesse of all wicked men which oppose Gods glory and strive to obscure it dishonor this glorious God setting light by him in their hearts and blaspheming him with their tongues a sinner in sinning lifts up himself above God preferring his own wisdom before Gods and his will before his therefore David worthily concludes the 104 Psalm with an imprecation against sinners God will gain glory of them in despight of their hearts by magnifying his justice 2. We should labor to partake of Gods Image that we might be partakers of his glory we must earnestly desire that Gods glory may be communicated to us that he would send forth his Spirit of glory to rest upon us by which means we shall commend our selves to God Christ the Angels and Saints and our own consciences 3. We must learn to contemplate the glory of God with admiration by this one principally differs from a beast He hath not a capacity to behold the excellency of Gud the Saints in Heaven are even taken up and filled with beholding Gods glory set your eyes round about to behold Gods works and his glory in them so as you may admire God this will make your souls to enjoy God Paul saith In the mystery of the Gospel we behold as in a glasse the glory of God be much in this exercise 4. We must long to go out of this world to behold Gods glory fully Iohn 17. 24. raise up your hearts to heavenly desires wish earnestly to be in Heaven Every one would be willing to go to Heaven when he dyeth but we must desire to leave this life to go thither 5. This should comfort us 1. Against reproaches and contempt in the world if God be glorified we must sacrifice our names as well as our lives to him 2. Against death then we shall no more dishonor God 3. The day of judgement should be longed for because it is Gods glorious day 2 Thess. 1. 10. we run to glorious sights on earth as the Queen of Sheba 6. We should ascribe all glory to God the fountain of glory 1 Chron. 29. 11 12. Psalm 115. 1. God challengeth this from men Give unto the Lord glory and strength give unto the Lord the glory due to his name He is very jealous of his glory and will not suffer the least part of it to be given to the creature 7. Take heed of those Tenets which oppose Gods glory as 1. The lawfulnesse of giving religious honour to images the Popish Doctors have wearied themselves and wracked their brains to coin distinctions how divine worship may be given to Images but the second Commandment forbids Image-worshipping and God acknowledgeth himself a jealous God and saith He will not give his glory to another 2. Attributing too much to our free-will or setting up our merits this is robbing God likewise of his glory Let us first live to his glory and do all for his glory 1. Because he intended it 2. He hath joyned our happinesse and his glory together 3. It is infinitely more worth then all the world 4. It is his condescending that he will take this for glory 5. He will have glory of us against our wills 6. The Creatures glorifie God in their way 7. How much glory do we give to things of an inferior nature 8. God will hereby give us glory We should do all we do for him and to him even to shew forth our apprehension of his name Doing whatsoever good we do and leaving whatsoever evil we leave that we may declare our high esteem of him and make it appear that we do judge and repute him most wise good just excellent worthy all the service that we can do and more too And whatsoever is not thus done with reference to the name of God as the motive and end of it doth want so much of goodnesse as it wants of this reference Nothing is good farther then it hath reference to God the chiefest good If we aim at onely or chiefly and be moved onely or chiefly by temporal benefits and respects of this kinde looking to our selves our deeds are hollow and seemingly good alone not real If we look to our selves alone even in respect of eternal benefits and not above our selves to him and his name that also is but hypocrisie But this is truth to make our ends and motives the same with Gods and to have an eye still above and beyond our selxes even to Gods name that we may cause it to appear to him and our selves and others that we know him and confesse his great name Omnibus operibus nostris coelestis intentio adjungi debet Aquinas It is a great question among the Schoolmen and some of our Divines Whether one should actually propound the rule and intend the end in every service Adam and Christ did so though lapsed man cannot do it it is a duty neverthelesse it is good to do it as often as possibly men can In serious and solemn actions our thoughts should be actual in lesser the habitual intention sufficeth God glorified himself Iohn 12. 28. Christ glorified him his whole life was nothing but a seeking of his Fathers glory Iohn 17. 4. See Phil. 2. 11. the Saints and Angels spend eternity in setting forth his glory Isa. 6. 23. Rev. 4. 10 11. 7. 9 10. all the creatures do glorifie God in their kinde Psalm 145. 10. 148. the worm is not exempted therefore that man saith Chrysostome which doth not glorifie God is baser then the basest worm This is all the first Table of the Decalogue and above half of the Lords Prayer the three first Petitions concern Gods glory and the conclusion likewise hath reference to it We should glorifie God in all conditions in adversity as well as in prosperity Psalm 50. 15. in all the parts of our bodies in our hearts 1 Pet. 3. 15. with our mouthes Rom. 15. 6. in our lives 1 Cor. 6. alt Mat. 5. 16. Let us often think of the personal glory and excellency which the Saints shall enjoy when they come to Heaven 1. In Body 2. In Soul The bodies of the Saints in Heaven shall be 1. Perfect free from all blemishes and every way for the souls use 2. Incorruptible not liable to sicknesse weaknesse mortality 3. Spiritual 1. In regard of state and condition because they shall be upheld by the Spirit of God without the use of meat drink and sleep 2. In regard of quality and operation active and agile as a Spirit they shall move swiftly upward downward any way at the command of the soul. 4. Glorious the bodies of the Saints shall
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
they were so esteemed by those which worshipt them First We must walk warily and watchfully against Satans temptations We should be sober 1 Thess. 5. 6 8. Strong 1 Cor. 16. 13. 1 Pet. 5. 8 9. Watchfull 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise Heb. 5. 14. Prov. 2. 9 10. and of good courage Josh. 1. 9. 1 Chron. 28. 10. Taking unto our selves the whole armour of God Ephes. 6. 12 13 14. that we may be able to stand in the evil day Secondly Believe not Satan though he flatter 2 Cor. 11. 3. 1 Tim. 2. 14. Foar him not though he rage 1 Pet. 5. 8 9. Hearken not to him though he tell the truth 2 Cor. 11. 14. Acts 16. 17. For if he transform himself into an Angel of light it is to sâ—duce He assaulted our first Parents in innocency and Christ himself 1 Cor. 7. 5. But 1. He cannot hurt the people of God 1 Iohn 5. 18. 2. All his assaulting is by leave Luk. 22. 32. See Matth. 8. 31. he hath not onely a general warrant to tempt but a new commission for every act of temptation Compare Iob 1. 12. with 2. 6. 3. God looks after him still 4. This opposition of Satan is more for the honour and safety of our spiritual life 5. He is a foiled enemy Christ hath conquered him Col. 2. 15. 6. Wait till death and thou shalt then have a full conquest over him 1 Pet. 5. 11. Rom. 16. 20. Thirdly See Gods great goodnesse who offers us repentance and Christ when he absolutely refused the Devils Fourthly See the exact justice of God no greatnesse can priviledge one from punishment none can be greater nearer holier then Angels yet if they sinne they shall be tumbled out of heaven Therefore we must leave all sin if we desire to go to heaven it would not hold the Devils when they had sinned No unclean thing shall come thither Fifthly Be not like the Devils then thou art one of his children Wicked men are called sons of Belial Certain particular sins make us like the Devil 1. A liar or murderee is like to him John 8. 44. 2. A slanderer or an accuser of another 3. Envious and malicious persons as Witches 4. He that tempts others or perswades them to sin the Devil is called the tempter Eve spoke for the Devil therefore she hath two punishments more then man sorrow in childe-bed and subjection to her Husband 5. He that goes about to hinder others from godlinesse as Elimas Act. 13. Thou childe of the Devil 6. A drunkard 1 Sam. 1. 15 16. 7. A proud person especially take heed of pride in spiritual Illuminations and Gifts Sixthly See the folly of those who do the Devil service how ill will he repay them Never did any trust in the Devil but he deceived him even for the base things of this life Witnesse all Witches his most devoted and professed servants if ever he made any one of them wealthy all Ages are not able to shew one Seventhly Satans great businesse in the world is to study men Hast thou considered my servant Iob When he comes near to us in his temptations there is something in us to take part with him 1 Iohn 5. 6. there is abundance of self-love selfâ—lattery and natural blindenesse 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us they are called fiery Darts fire will quickly take We are led Captive to doe his will He comes to us sometimes in the Name of God and can transform himself into an Angel of light 2 Cor. 11. 14. He can raise up in mens spirits strange ravishments and can swallow them up with joy as well as sorrow CHAP. VIII 2. Of MAN VVHen God had created Heaven and Earth he rested not in Heaven nor any heavenly thing neither in Earth nor any earthly thing but only in man because he is a heavenly thing for his soul and earthly in regard of his body Prometheus fashioned the bodies of men out of clay but was fain to steal fire from Heaven for the quickning of them with souls Man is a living creature made after the image of God Gen. 1. 26. The efficient cause of man was the holy Trinity God the Father Sonne and holy Ghost In the Creation of man three things are considerable 1. The consultation of the Trinity Let us make man Gen. 1. 26 Quia rationalis creatura quasi cum consilio facta videretur 2. The work made not an Hermaphrodite as some would have 〈…〉 Adam comprehended both sexes but he is distinguished into both sexes 〈…〉 lows after male and female The man was made of the dust of the earth the woman was made of the mans rib to shew the near and social conjunction between man and wife She was not made of his head because she should not rule over him nor of his feet because she should not be servilely subject to him So Aquinas 3. The patern of it the image of God 1 Cor. 11. 7. Col. 3. 10. Bellarmine distinguisheth between an image and similitude the first saith he consists in natural endowments the other in supernatural graces rather image and similitude represent an exact likenesse These two words are in an inverted order joyned together Chap. 5. 3. Iam. 3. 9. mentions only likenesse leaving our image which is a certain sign that there is no difference between them but that the second is added to insinuate the perfection of the image Mans primitive and pure condition was the enjoying of Gods image Gen. 1. 26. his Apostate condition is the losse of Gods image his renewed condition is the repairing of Gods image 1 Cor. 3. ult his blessed condition in the state of glory is the perfection of Gods image Psal. 17. 15. The image of God in Adam and the Saints is not specifically distinct though his image was conveyed to him by God immediately and ours by a Mediator Rom. 8. 29. the old image is renewed in his people Col. 3. 10. Man is said to be after Gods image Gen. 1. 27. in that he was indued with perfect knowledge and with true holinesse and righteonsnesse Col. 3. 10. Ephes. 4. 24. There is a four-fold image or likenesse First Where there is a likenesse with an absolute agreement in the same nature and so the Son of God is called the expresse image of the Father Secondly By participation of some universal common nature so a man and beast are like in the common nature of animality Thirdly By proportion only as when we say the Governor of a Commonwealth and the Pilot of a ship are like Fourthly By agreement of order when one thing is a patern or exemplar and the other thing is made after it Now when man is said to be like God it is meant in those two last wayes Christ was the essentiall image of God Mans was Imago representantis aliter Imago imperatoris
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
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
manhood from the stain of sin wherewith those are polluted which are begotten by carnal generation though the holy Ghost could as easily have sanctified the substance of a man as of a woman to frame of it the humane nature of Christ. 2. To shew the greatnesse of his love to man by transcending the course of nature for his restitution and that the making of the second Adam might no lesse commend the power of God then the making of the first for it is no more beyond the power of nature to produce a man of a Virgin then to frame a man of the dust of the earth This is a great mystery God manifested in the flesh 1 Tim. 3. 16. The second person did assume humane nature to it so as these two make one person Iohn 1. 14. Rom. 1. 3. The second person I say for it is not proper to say that the Divine nature was made flesh but the second person though the second person have the Divine nature in him and is God For though God was made flesh yet it was not the Divine nature in all the persons that was incarnated but the very person of the Son subsisting in the Godhead The Schoolmen have divers curious questions 1. Whether it was convenient for God to be incarnate 2. Whether it was necessary for the repairing of mankinde that the Word should be Incarnate 3. Whether God should have been Incarnate if man had not sinned Aquinas part 3. quaest 1. Artic. 1 2 3. That Christ should have come although man had not sinned will scarce be made good The Scripture acknowledgeth no other cause of Christs coming in the flesh but to save sinners and redeem them who are under the Law and so subject to the curse Matth. 1. 21. 9. 13. 18. 11. Gal. 4. 5. Christ was born of a Virgin but such a one as was espoused to a man Luke 1. 27. and that for these reasons 1. To avoid the infamy and suspition of immodesty 2. That her Virginity might be the better evidenced viz. He bearing witnesse to whom it specially belonged to understand how things were and who was most worthy to be beleeved in that matter 3. That she might have a most intimate helper in bearing all other cares and troubles 4. To represent our spiritual conjunction with Christ for we are espoused to him and yet we ought to be virgins cleansed from all pollution both of flesh and spirit 2 Cor. 7. 1. see 2 Cor. 11. 2. Rev. 14. 4. The place where Christ was born was Bethlehem which signifies a house of bread the best place for the Bread of life and in Ephratah a most fruitfull place In the year 3967. say some others say it is uncertain in what year In the 42 year of Augustus his reign For the moneth there is great difference also Epiphanius thinketh he was born in the 6th of Ianuary Beroldus at the middle of September Clemens Alexandrinus at the Spring-time Others at the 25th of December Scaliger objects that the winter time was not fit for a Master of a Family to undertake so long a journey with his wife to be taxed also that Shepherds are not wont in the night time to watch their flocks at that time of the year Vossius de Natali Iesu Christi Dr Drake in his Chronology gives probable grounds why Christ was not born in December but rather about August or September God of purpose concealed the time of Christs birth as he did the body of Moses as well foreseeing how it would have been abused to superstition had it been exactly known Interpreters indeed render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilare or excubare but it may be better translated sub dio agere It properly notes to live in the fields as the original of the word shews which agrees to the day-time as well as to the night In England saith Vossius we have travelled both before and after the Nativity of Christ. For the day of our Saviours Nativity it is not certain this was the day which we celebrate Some learned Divines gather from the computation of the time when the Angel saluted our Lords Mother being the sixth moneth Luke 1. 26. that this cannot be the day though 't is true the tradition is ancient Scultetus thus concludes the fourteenth Chapter of his Delit. Evang. Tacâ—nte Scriptura taccamus nos Christum servatorem in tempore natum adoremus et si in quo temporis puncto natus sit ignoramus A late Writer saith that opinion of the Romans is true which held that Christ was born on the 25 day of December and undertakes to demonstrate it As for the day saith scaliger Unius Dei est non hominis deâ—inire This Jesus of Nazareth perfect God and man is that Messiah promised of old What ever was said of the Messiah was accomplished by him and him alone The first Christians beleeved in him Luke 1. 68. Christ much instructed his Disciples in this great truth Luke 24. 25 26 27 44 verses The Apostles proved this great doctrine Acts 18. 24 27. 26. 22 23. 28. 23. Arguments that prove this Jesus to be the Messiah All the times of exhibiting the Messiah delivered in the old Testament are expired Acts 13. 32. See 1 Pet. 1. 10. The old Testament speaks of a twofold coming of Christ in a state of humility and glory The Jewish Rabbins could not reconcile these two the Talmudists distinguished of a twofold Messiah Ben-Israel or Ben-Ephraim and Ben-David The Prophets speak not of several persons but of several states of one person See Ezck. 37. 24. Gen 49. 10. The power of ruling and authority of judging is departed from Iudah and hath been a long time Therefore Shiloh the Messiah is come Hag. 26 7. 9. The outward glory of the first Temple was greater all the vessels of the first Temple were beaten gold Dan. 5. 2 3. of the second brasse but Christ honoured the second Temple by his own Presence Doctrine and Miraâ—les 〈…〉 Jews confesse that there were five things in which the latter Temple was inâ—â—â—â—â—ur to the former First Heavenly fire came down visibly on their Sacrifices They had the Ark of the Covenant The Cloud a witnesse of the Divine presence Urim and Thummim And lastly a succession of Prophets which the latter Temple wanted Rain in loc de lib. Apoc. tom 2. Praelect 134 135. Dan. 9. 24 26. Seventy weeks are determined upon thy people and upon thy holy City to finish the transgression That is The time that the Jews were to live in their own land and enjoy their own worship after their return out of Captivity We are wont to apply the seventh number to daies that a perfect week should comprehend seven full daies So Dan. 10. 2. Levit. 23. 15. The Prophecy cannot â—e understood in this common and usual manner so Seventy weeks rise but to Four hundred and ninety daies within
which space of time none of those things were consummated of which the Angell so specially prophesieth Weeks are also taken in Scripture for years not daies so that every week makes seven ordinary years so that phrase is used Gen. 29. 47. Levit. 25. 8. So it is here taken by Interpreters generally and they fill up the summe of Four hundred and fifteen years in the space of which the God of heaven would work wonderfull things which the Angel Gabriel recites here particularly Montac Appar 2. By this the times of the Messiah are past for when the Messiah came the Sacrifice was to cease and there was a sealing up of the vision and Prophets this is ceased there is now no Vision nor Prophecy among the Jews Here only in Hebrew and twice here 25. 26. verses Messias cometh a meer proper name hence made famous Iohn 1. 41. 4. 25. Broughton on Dan. 9. 25. Some Hereticks opposed Christs Deity Arius said Christ was an excellent creature but not of the same substance with the Father Paulus Samosatenus more fitly Semisathanas held Christ was but a meer man so did Ebion He was homo verus but not homo merus Augustine on 1 Iohn 1. A true man but not a meer man He was truly God equal to the Father and truly man like to us in all things sin only excepted Servetus a Spaniard burnt at Geneva in Calvins time denied that Christ was Gods Sonne till Mary bore him He said Christ was not the eternal Son of God but the Son of the eternal God If this be truly believed that Christ is the Son of God and Saviour of the world it will work a resolution to cleave to Christ though all the world forsake him nothing will make us shrink from Christ though it cost us our lives and all our comforts 2. If we believe this because it is written in the Bible in the Old and New Testament the word of truth then we must forbear what the Word forbids and give our selves to be ruled by him and expect salvation from him according to the direction of that Word then we will believe the whole Word if we believe this which of all other parts of it hath least of sense and humane reason Some Hereticks opposed Christs manhood 1. The Marcionites which held that Christ had not the true substance but only the semblance or shew of a man alledging Phil. 2. 7. but there a true not counterfeit likenesse is understood even as one man is like another and Rom. 8. 3. similitude is not referred to flesh but to sinful flesh Iohn 1. The Word was made flesh not by mutation as the water was turned into wine Iohn 2. 19. nor by confusion by mingling the God-head and manhood together but the second Person of the Trinity took a humane body and soul into his Divine Nature Secondly The Manichees which said He had the true substance of man but that he brought his body from heaven alledging 1 Cor. 15. 47. and had it not by birth of the Virgin Mary but that is spoken of the Person of Christ not of his manhood itself Thirdly The Valentinians who held that Christ had an aerial body and assumed nothing of Mary but only passed as thorow a chanel Fourthly Apollinaris confessed the flesh of a man in him but not the soul but that this Deity was in staed of his soul. See Matth. 26. 39. The whole man must be redeemed and in its own nature the soul is the principal part of man sinne specially adheres to it and it is a true rule What Christ did not assume he did not redeem Fifthly The Ubiquitaries will have his manhood every where and so they destroy the very being of his manhood Each Nature retains their several essential Properties and it is the property of the humanity to be contained in one place at once The Papists also offer indignity to Christs manhood in that they would have his body to be in divers places at once 6. Others held his body impassible His body was not immediately created by God nor did he bring it from Heaven but he was a man of our stock and nature Heb. 2. 11 16 17. he is often called the Son of man 7. The Jews look for a Messiah to come in outward pomp yet some of their Rabbins say In regio Messiae nihil mundanum aut carnale By those Arguments Iohn 5. 30. Acts 17. 2 3. 18. 28. Rom. 16. 26. one saith many Jews have been convinced So you see what the Scripture tels of the Incarnation of Christ and how he was made of the seed of David according to the Prophecy that went before Now we are to speak something of the Union of these two Natures They are united in a personal Union such I mean as that both Natures concur to the constituting of one individual Subsistence as it is evident by this that the works and sufferings proper to one of the Natures are ascribed unto the whole Person which could not be truly affirmed if both of these Natures were not conjoyned in one Person The Actions or Properties of the God-head and Manhood both could not be given to whole Christ if the God-head and Manhood both do not constitute one Person of Christ. For the second Person in Trinity did assume to it self that frail Nature so soon as ever it had a being but had no personal Subsistence in it self so that it personally subsists by vertue of its so close and near an Union with the Person of the Son and so whole Christ might be the Sonne of God and the God of Glory might be crucified and the bloud of God might redeem us and so whatsoever was done or suffered might be attributed to the whole Christ the God-head being interessed into that which the Humanity did and suffered because of this unspeakable Union betwixt them Union ordinarily and in things natural is the joyning together of two things by one common bond but this Union is not so effected but it is performed by the voluntary and powerful Act of the one of the things to be united assuming and taking to it self the other after a manner incommunicable There have been many similitudes to make us conceive how God should become man from iron thorowly fired there is iron and fire too of the soul and body which make one Person of the Scion ingraffed in the Tree of the Jewel in a Ring of a Planet in its Orb all which may something illustrate but there is as much dissimilitude as similitude in them Only there are these rules which are good to observe First There are two Natures but not two Persons Aliud aliud but not Alius alius as there are in the Trinity it is a Union of Natures yet not a natural but a supernatural and mystical Union Secondly The Scripture expresseth it 1 Iohn 14. The Word was made flesh it was not
tell of it and St Luke again in the Acts of the Apostles Mark hath it thus Chap. 16. 19. He was received up into Heaven Luk. thus Chap. 24. 51. He was parted from them and caught up into Heaven Again in Acts 1. 9 10 11. While he spake thus he was taken up and a Cloud received him up out of their sight Now this Ascension be fell fourty dayes after his Resurrection Act. 1 3. when he had conversed with them and informed them of all things necessary for their Apostolical function both that he might thus confer with them of all such necessary things and that by often shewing himself he might give sufficient and undeniable proof of his Resurrection And after this was done Luke telleth how an Angel spake to them about it and told them of his returning again and that the Heavens should contain him till the time appointed Thus did he fulfill the Prophecy that went before concerning this matter for David had said long before Psal. 68. 18. Thou hast ascended up on high thou hast led captivity captive thou hast given gifts unto men This was also typed by the High-Priests entring into the most holy place upon atonement day after the Sacrifice of expiation offered therefore Christ the true High-Priest entered into the holy place not made with hands even into very Heaven there to appear before God for us Heb. 6. 20. 7. 26. 84. The cause of his ascending was because the earth was no fit place for a person so glorious to abide in for either he must shew forth that glory of his and then men could not have endured to converse with him or else he must not shew it forth and then he had deprived himself of his deserved glory Wherefore it was necessary that he should betake himself to a place and company capable of that glory even into the highest Heavens where he might enjoy and declare that infinite great glory which his Father was to bestow upon him for a reward of his sufferings And this his Ascension was even a taking possession of that glorious estate for us that we might be fully assured of his drawing us his members after him that at last in due time we might be where he is to behold his glory and therefore he told his Disciples That he went to prepare a place for them and that in the fit season he would return again to take them with him that head and body might be both together And in the mean space this his Ascension is become a means of drawing our hearts after him to a longing desire of being with him that we might set our affections on things above where Christ our Head is For seeing Christ our Lord did leave earth to go into Heaven it is evident that Earth is a far meaner place and Heaven a far more excellent Wherefore it is necessary for us to raise up our hearts to that which is the most happy place and state Now the third Degree of his Glorification follows that is His sitting down at the right hand of his Father whereof many Scriptures also make mention Heb. 10. 12. 1. 3 12. 2. 8. 1. Ephes. 1. 20. Now this is a figurative kinde of speech and denoteth the high advancement of his humanity next to the Divinity above all other creatures both in respect of admirable gifts and boundlesse authority For to be at Gods right hand signifieth a state of excellent glory as he that is next the King in honour standeth or sitteth at his right hand Gen. 48. 18. 1 King 2. 19. Psal. 45. 9. Matth. 20. 20 21. This is called a sitting at the right hand of the Majesty on high it is the dwelling of the fulnesse of the God-head in him bodily in that very body of Christ the God-head hath poured forth all sorts of excellencies as much as a creature is possibly capable of and he is actually invested with all power in Heaven and Earth Christ hath a Name above all names farre above all Principalities and Powers and Thrones and Dominions Where he must abide till he make all his enemies his foot-stool Our Lord Jesus Christ is adorned with more abundance of Wisdom Power Goodnesse Love Joy Mercy Holinesse and whatsoever qualities tend to make him in whom they are excellent glorious and happy then all the creatures of God laid together so that all the heavenly Army worship and adore him and cast themselves down at his feet and are most ready to yield him absolute and perfect obedience knowing him to be preferred by his Father to that Dignity That so he might receive a most ample reward for that exceeding great abasement to the lower parts of the earth to which he did voluntary submit himself for his Fathers glory sake and that he might become a fit Head and King to his Church able to guide and rule them at all times and to sub due all their and his enemies under him and them Dan. 2. 44. 7. 14 27. Mar. 14. 62. Rom. 8. 3. Ephes. 1. 21 22. I should now speak of Christs judging the quick and dead at his second coming which some Divines make the last degree of his glory but there will be a fitter place to handle that elsewhere I shall therefore in the next place draw some usefull Corollaries from the Glorification of our blessed Saviour FIRST We must labour so seriously to contemplate this unutterable glory of our Head Christ Jesus till we be translated into the same image from glory to glory endeavouring to shew forth the power of his Resurrection and Ascension in rising to newnesse of life and in ascending up on high in our desires and affections We must be raised up together with him and with him sit together in heavenly places If the Resurrection of Christ have not a powerful impression on our souls to make us rise out of the filthy grave and rotten Sepulchre of a wicked life to a holy and godly conversation If his Ascension and sitting at his Fathers right hand have not a like powerful impression upon our souls to raise us up to all heavenlinesse of minde making us in desire and will even as it were to ascend after him and sit there with him the bare saying that we beleeve these Articles shall little avail to our happinesse I beseech you therefore let us all endeavour to make a practical use of these heavenly and supernatural truths which are revealed to us Christ is risen say to thy self why do not I rise with him from all loosnesse vanity wickednesse uncleannesse injustice and abominable lusts Christ is ascended and hath taken his place in Heaven Why do not I cast off all earthly base affections and lift up my soul and aspire to that high-place We say we love Christ and that we are his members let us shew our love to him and union with him by being thus made conformable to his Resurrection and Ascension
2. 5. God doth work most mightily with such preaching Ioh. 4. 18 19. Act. 2. 36 37. Reasons 1. Every man through the self-love and hypocrisie that is in his heart is apt to put from himself to others general Doctrines and Reproofs Matth. 21. 41. see 45 46. verses 2. Till mens sins be effectually discovered to them they can never attain to any saving grace Iohn 16. 8. Tit. 1. 13. 3. Practice is the end of knowledge and nothing is perfect till it attain its end If you know these things happy are you if you do them Truths are never fully and exactly known but in the experience and practice of them hence that expression Tast and see CHAP. III. Of Ecclesiastical Iurisdiction and Government THat there is an Ecclesiastical Government distinct from the Civil it is apparent seeing the Church and the State are distinct their Governments must be also distinct Yea the Church may be not only distinct but separate from the State neither the supream nor subordinate powers being incorporate in the Church but meer aliens from it and perhaps enemies to it God hath established two distinct powers on earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work on the inward man having immediate relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yeelding protection to the obedient and inflicting external punishment upon the rebellious and disobedient Some call it the power of the Keys others Ecclesiastical Discipline others Church-government That there is a Church-power appeareth plainly by Christs giving them the Keys Matth. 16. 18 19. Iohn 20. 23. and also in the titles of Shepherds Governours Rulers and Guides Heb. 13. 7 17. 1 Cor. 12. 28. God hath set in the Church the other things there reckoned are all peculiar to the Church There is a two-fold Ministerial power 1. Potestas ordinis which consists meerly in preaching the Word and administring the Sacraments 2. Iurisdictionis whereby they govern in the Church by binding the Impenitent and losing the Penitent The Object of this spiritual power are religious things in a religious consideration but it is not an absolute supream power The Ministerial power manifests it self 1. In doctrinal decisions of matters of faith 2. In making wholsom ecclesiastical Laws 3. In executing Church-censures But though they have power of declaring Gods will concerning matters of faith and worship to the people yet they cannot make any new Article of faith nor propound any thing as necessary to be beleeved to salvation It is a great Question Penes quos sit potestas Ecclesiastica Who are the subject of this Ecclesiastical power The Community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a Covenant are not the proper and immediate subject of power ecclesiastical Matth. 28. 19 20. Iohn 20. 21 22. 21. 15 16. were spoken to special persons not the whole community The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus and saith That they were appointed Overseers by the holy Ghost that they might govern the Church of God M. Rutherford saith The Keys were given for the Church but not to the Church Mr. Norton urgeth Act. 14. 23. to prove the power to be in the fraternity it is said there That Presbyters were ordained by Paul and Barnabas in every Church They were ordained in the Churches but not by them He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people but that their Authority depends on the people cannot be thence collected Mr. Norton Chap. 5. of that Book saith Quod exercetur nomine Christi recipitur immediatè à Christo. At officium Rectorum exercetur nomine Christi 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis against which he asserted and argued in his fourth Chapter And after in the same fifth Chapter he saith Multitudo non committit potestatem Ecclesiae Rectoribus tantum designat personas therefore it is not the first and immediate subject of ecclesiastical power which he endeavoured to prove Chap. 4. Excommunication is the greatest and last censure of the Church Iudicium maximum tremendum See Mat. 16. 18. Mat. 17. 18. 1 Cor. 5. This Ordinance is usefull 1. To the whole Church hereby the honour and beauty of the Church of Christ is preserved from the defilement and scandal which such an offence would bring upon it otherwise the evil example would infect 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent least the rest of the Congregation should be infected 2. Gods people are hereby made more watchful 3. It is useful to the offender himself for the saving of his soul is the end of it 1 Cor. 5. 3. and that he may not commit the like fault again 1 Tim. 1. 20. The power of Excommunication Formaliter executivè is proper to the company or assembly of Governours and Rulers in the Church derived from Christ to be exercised as Christ shall go before them but with notice to and due regard had of the whole society The Parts of Excommunication are First Admonition 1 Thess. 5. 14. 1. This must be for a sin reprovable 2. For scandalous matters not infirmities which are mourned for 3. Managed with wisdom zeal and love Gal. 6. 1. Secondly Excommunication which is to be executed on men for corrupt opinions Titus 3. 9 10. Revelat. 2. 15. 2. Sinful practices 2 Thess. 3. 6. 1 Cor. 5. 11. It is a Question An Episcopus prasit Presbytero jure divino A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit and overseeing them with their flocks The Christian world saw no other Government for fourteen hundred years after Christ. Some urge this for the lawfulness of their Office by Gods Word By proportion of the chief Priests under the Law and of the Apostles under the Gospel The high Priest was set over the other Priests and over the Levites Numb 3. 4. Chapter The twelve Apostles were more eminent then the seventy Disciples and not only exceeded in excellency of Gifts but in amplitude of Authority and power Now say they it is the constant Doctrine of all the Fathers that the Bishops succeeded the Apostles in the ordinary Government of the Church as also the Presbyters succeeded the Seventy Disciples Episc. Dav. Determinat 42. See B. Barlow Antiq and Superiority of Bishops Ierom saith The order of Bishops came in by meer custome of the Church to avoid Schisms which arose for want of Heads but how can that be when it was
Reasons 1. This wisdome looks only to the things that are inferiour and false goods and so carry a man further from God the chiefest good 2. Such wisdome inableth a man better to devise and contrive sinful enterprizes so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him 3. It knows how if need be to hide and conceal sin and cover it with fair pretences and shifts and to excuse and defend it 4. It causeth him in whom it is to be more regarded by others they listen to his counsel and are ready to take and follow it The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints because of their greater natural abilities more ample instruction and better education We know saith Paul that all men have knowledge He that knows his masters will and doth it not saith our Saviour To him that knows how to do well and doth it not saith Iames. Thus the Pharisees bragged of the knowledge of the Law upbraiding the people with ignorance Those that shall alledge prophesying in the name of Christ had a large measure of knowledge St Paul yeeldeth to the Jews that they had a form of knowledge out of the Law But the difference between the knowledge of a godly and wicked man stands chiefly in these things 1. In the matter of this knowledge the true Christian is ready to know all truths that God doth offer to his knowledge submitting his reason and understanding wholly to God and not detaining any part of the truth in unrighteousnesse not willingly winking or refusing to know but the hypocrite refuseth knowledge in some things and will wink with his eyes as the Pharisees would not understand that Christ was the Messiah and of the mockers Peter saith Of this they are willingly ignorant 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion as I may term them matters of doubtfull disputation speculative points But the true Christian is solid in his knowledge cares to know nothing but Christ and him crucified the substantial and essential points of Christian Religion concerning Faith Love and a good Conscience which tend to practise Secondly In the manner the knowledge of the hypocrite is confused of the true Christian is distinct The knowledge of the one is only literal the others is a spiritual knowledge A wicked man may have apprehensions of the truths of the Gospel as great and good the other hath an application of them as good to him Thirdly In the Effects of it 1. The Christian applies his knowledge to himself to discover his own wayes and to rectifice and teach himself but the hypocrite only to teach and instruct others and to censure or only to talk and discourse with applause 2. The Christian man fals to practise his knowledge he hears and does the hypocrite only talketh and though he know how to do well doth it not building upon the sand Lastly The hypocrites knowledge puffs him up 1 Cor. 8. 2. and makes him despise those which do know lesse then himself These people which know not the Law are accursed thou art altogether born in sin and dost thou teach us but the true knowledge of the sanctified man humbleth him Motives to Gospel-knowledge Consider first the necessity of it no knowledge no grace Iohn 6. 44 45. Ephes. 4. 24. Col. 3. 12. 1. Humility comes by it Isa. 31. 18. 2. Strength to bear afflictions Heb. 10. 36. No knowledge no duty our service must be reasonable God regards not blinde obedience 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good Secondly The possibility of it God hath appointed the Ministery for this very end Acts 26. 18. Observe how the promises runne Psal. 19. 7. Ier. 31. 34. Isa. 35. 18. Thirdly The dignity of it it is a noble study the excellency of the knowledge of Christ it is the highest wisdome to know God in Christ 1 Cor. 1. 20. 1. In the matter of it onely the Bible teacheth this knowledge 2. The way God alone must teach you you must see God by his own light The Jews were honoured above all other Nations for their knowledge of the true God 3. It is very profitable 1. It hath a healing vertue heals the understanding 2. Makes every one spiritually wise that hath it 3. Will keep the mans soul from every evil way Prov. 2. 4. The Devil much opposeth it he would have the Bible burnt or corrupted Mercy A godly man must be a merciful man 2 Sam. 22. 25 26. Our Saviour imitating or alluding to these words of David saith Matth. 5. Blessed are the mercifull St Paul bids the Colossians As the elect of God holy and beloved to put on humblenesse of minde and bowels of mercy You see what apparel we must wear if we will approve our selves to be chosen and beloved of God that is what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent one is bowels of mercy tender mercies Mioah 6. 8. I will have mercy and not sacrifice God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7. Queen Anne of Bullen besides the ordinary of a hundred Crowns and other apparel which she gave weekly a year before she was crowned both to men and women gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended and she sent her Subalmner to the Towns about where she lay that the Parishioners should make a Bill of all the poor housholders in the Parish and some Towns received seven eight or ten pound to buy Kine withall according as the number of the poor in the Towns were She also maintained many learned men in Cambridge She carried ever about her a certain little purse out of the which she was wont daily to scatter abroad some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands Mr Fox himself was so zealous in his love to the poor that he was in a holy manner cruel to himself to give the very cloathes off his back rather then the naked should not be cloathed My Lord Harrington gave the tenth of his allowance to the poor and other good uses his allowance being 1000lb lb per annum Master Whateley did the like as Master Schudder relates in his life he was both very bountifull himself and did much stirre up others to that duty in his preaching The like did Mr. Iohn Underwood of All-Hallows in Bread street Every year when he made up his Books and had summed up his debts and gains he would constantly reserve the tenths and write himself So much debtor to God The better tenth of his estate he gave
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
of the ancient Christians were so called of their end and purpose or effect Albeit they had divine Toleration yet they had not divine Institution and Introduction For it is not shewed out of holy Writ or consent of Antiquity that they were commanded by Christ or his Apostles warrant We may well say they had for without check or controlment of their use without alteration for their being they were in the Apostles times and there is mention of them in Scripture only they are taxed that did abuse them and made themselves unworthy of such holy meetings St Paul is commonly understood of these Feasts 1 Cor. 11. 18. which were concomitant unto the holy Sacrament then but St Iude in expresse words doth name them vers 12. Maculae in Agapis vestris Both prove but a practice abused and reformed again by St Paul not an Ordination from God or the Apostles These Love-feasts were general meetings of the whole Church at least representative of as many as did communicate unlesse some great occasion did with hold them IV. Hungring after Christ and desire of Gods favour We must come poor and hungry to the Lords Table Psal. 132. 15. Luke 14. 13. Revel 3. 17 18. The promises are made to the hungry Isa. 55. 1. 45. 19. Prov. 21. 21. Luke 1. 50. Mat. 5. 3. Ier. 31. 25. Iohn 6. 44. Heb. 7. 25. Luthers paradox is None come worthy but those that come unworthy that is in their own sense and feeling Hunger and thirst imply 1. A want of those things which should support our bodily life 2. An afflicting sense of the want 3. An eager desire of the supply of it So we must apprehend 1. Our own emptinesse our lost condition 2. We must be sensible of the wrath of God due to us for our sins 3. We must earnestly desire Gods favour to be reconciled to him Hunger and thirst are both expressed Iohn 6. 44. to shew the thorownesse of the apprehension and supply Reasons 1. These only can relish Christ he is sweet to hungry souls Matth. 11. 28. Those that are affected with the sense of their sins can best taste of Gods mercy 2. These only suit with Christ Follow me for I am lowly and meek 3. This will awake desires the hunger-bitten beggar will be importunate with God 4. This will make you welcome to God He fils the hungry with good things Open thy mouth wide and he will fill it Isa. 44. 3. Psal. 145. 15. compared with the 19. We must desire Gods favour heartily and continually because 1. It is necessary for it were better for one not to be then to be out of Gods favour 2. Because it is excellent for Gods favour and the light of his countenance is better then life it self That we may stir up this desire in us we must consider 1. Our need of Christ his fulnesse and perfection 2. The necessity and excellency of the Sacrament 3. The benefits we have therein and the helps thereby to quicken and confirm our faith Having dispatched the consideration of the truth of certain graces we are to examine before we come to the Lords Table I shall in the next place speak of the growth or wants of our graces I. Of the growth of our Graces As we ought to examine our selves of the truth of our graces when we go to the Lords Supper so likewise of their growth and strength true grace will grow The Lords Supper is a sealing and strengthening Ordinance therefore presupposeth life we should then know the degree and strength of our graces Grace is a supernatural and peculiar quality wrought in the people of God by his Spirit whereby they are inabled to please God in all things 1. A quality in us sometimes it signifieth grace in God Being justified freely by his grace 2. Supernatural inableth us to do things above nature 3. Peculiar to distinguish it from common graces in reprobates which are supernatural as the grace of God working miracles 4. Wrought in us by the Spirit it is not in us by nature or education it is the grace of God he is the God of all grace 5. To please God in all things we must have respect to all his Commandments The Scripture speaks much of abounding and growing in grace Psal. 92. 12. 1 Cor. 15. 58. The word abounding is taken from rivers the other from all sorts of vitals or plants The Apostle cals upon the Corinthians to be strong and upon Timothy to be strong in the grace which is in Christ Jesus and upon the Ephesians to be strong in Christ and in the power of his might Paul prayes for the Ephesians that according to the riches of his grace the Lord would strengthen them by his Spirit with all might in the inward man Bodily strength is a natural gift common to man with beast yet many brag of it spiritual strength is far more excellent See Heb. 10. 29. Ephes. 4. 15. There is alwayes a furthermore in Christianity 1 Thess. 4. 1. Ubi incipis nolle fieri melior ibi etiam de sinis esse bonus Bern. Epist. 91. Reasons why Christians should strive to grow in grace First God commands it Phil. 1. 12. Ephes. 3. 19. Colos. 2. 19. 2 Pet. 1. 10. Heb. 6. 1. Secondly God commends it O woman great is thy faith Stephen was full of the holy Ghost Acts 9. 36. Thirdly The Saints of God have practised it 1. Prayed for the increase of grace Phil. 3. 11. 2. Laboured for the increase of it Fourthly From the similitudes to which a childe of God is compared in Scripture to trees Psal. 1. 2. 91. 12. Isa. 61. 3. Hos. 14. 5. Plants grow till they die whence they are called vegetables Fifthly From the nature of grace where there is truth of grace it will grow Matth. 13. 8. because it puts a man into Christ whosoever is in him must needs be fruitful Iohn 15. 5. if the body of Christ did not grow as well as the head it would be a monstrous body Col. 2. 19. Ephes. 2. 10. Sixthly According to the measure of your grace shall be the degree of your glory 2 Pet. 1. 10. He that soweth liberally shall reap liberally Motives to get strength and grow in grace 1. We need more strength Revel 3. 9. Grace is the elevation of the soul. 2. It is more honourable to have a great measure of grace Revel 2. 19. Christ checks his Disciples for their little faith 3. If we grow not in grace we decrease Heb. 6. 1. compared with v. 4. All Christians saith Ierome are like the Angels in Iacobs ladder they all ascended or descended Qui dixit sufficit deficit 1 John 3. 3. 4. Fruitfull Christians are in a happy condition Heb. 6. 7. God is much honoured by them Iohn 15. 5 8. Phil. 1. 11. he will delight to dwell with them at the day of judgement they shall receive publick approbation and remuneration Matth. 25. 23.
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
Jesus Christ is best refreshed and most perfected We should think upon God in most serious manner constantly upon all occasions and opportunities with livelihood and power being most affected and taken up with the thought of God in Jesus Christ. 2. Perpetual and continual remembrance of God whereby we call back to minde what we know and have learned of God his Power Mercy Love Long-suffering and represent him as present to the soul. The Name of the Lord is most sweet the remembrance of his Holiness the prop of confidence the solace of the heart in time of distress See 1 Sam. 30. 6. 3. Reverent and faithful Invocation wherein we request of God in the Name of Christ all good things whereof we stand in need and that both in prosperity and adversity 1 Thess. 5. 17. Ephes. 6. 16. Iames 5. 16. Psal. 50. 15. 38. 10 Matth. 7. 7. 4. Thanksgiving or celebration of Gods Name whereby we magnifie his Power Goodness Wisdome Grace and Mercy freely acknowledging every good and perfect gift to come from above God is the highest Majesty who oweth nothing to any man from whom we receive body soul life and whatsoever we injoy unto whom we are unable to requite the least kindness vouchsafed Our tongues should be more plentifully busied in speaking of Gods Excellencies to his honour then of any or of all other things Mans speech should more readily constantly largely be set on work in talking of God to his glory then of the whole world besides 5. Holy and religious swearing which is a calling of God to witness that we speak as our minde conceiveth 6. Religious and Divine Adoration Psal. 95. 6. The Greek word notes as much as to fall upon the knees or to worship by falling down at the knees of another Matth. 2. 11. Adoration is implied in this One Evangelist saith that the Leper worshipped Christ another reciting the same History That he kneeled down unto him and a third That he fell upon his face In Hebrew there be divers words to express it which signifie to bow the whole body to kiss the mouth to bend the knee to fall prostrate on the face But in all three Languages it noteth an outward reverence shadowing the internal affection of the heart Adoration implieth in it three Acts First An apprehension of the excellency of that which is adored Secondly An Act of the Will desiring to do something to testifie our acknowledgement of this greatness and our subjection and inferiority Thirdly An outward expressing of the same 7. Seeking the Lord and his favour specially if we have turned away from him To seek the Lord is to bend all our senses and strength to know God aright have communion with him enjoy his favour and worship him purely according to his Ordinance 2 Chron. 31. 21. Iob 8. 5. Ezra 6. 21. 8. Offering and making Vows unto the Lord alone Isa. 19. 21. Psal. 116. 14. 76. 11. Gen. 28. 20. Deut. 23. 21 9. Profession of Gods Name Deut. 26. 17. Isa. 44. 5. 43. 7. Psal. 22. 23. 119. 46. 10. Free and voluntary submission of minde and conscience to the Lord alone as the onely Law giver King and Saviour of his people This Commandment is broken two waies 1. By failing to give God that honour which is due unto him and that either for substance or degree matter or measure in whole or in part 2. By giving his Divine Honour unto any other in whole or part absolutely or in degree in profession or truth The special sins condemned are 1. Atheisme when the heart denieth God in his Deity or Divine Attributes as Wisdome Justice Mercy Omnipresence And this is secret or open Open when a man maintaineth that conceit expresly in his minde Secret and in the bud when he is over-ruled with this vice though he form not such a proposition in his minde Atheism is an high transgression of this Commandment for he that denieth the Godhead cannot glorifie God in spirit and truth Besides every Atheist maketh himself God in that he thinketh he is of and by himself and not of and for the Lord that made Heaven and Earth 2. Ignorance of God in Christ under which dulness to conceive of him and carelesness to seek after the knowledge of him are comprehended Ignorance of God so far as He hath obscured himself from us is no sin Prov. 30. 1 2. Rom. 11. 34. Ignorance of the secrets of God is a holy ignorance Deut. 29. 29. We must know all that we need and all that we may but must not presume above that which is meet to understand That ignorance of God so far as he hath most clearly and carefully revealed himself in his Works and Word is that which is here condemned This ignorance is privative or corruptive both sinful in nature though not equal in guilt or danger Privative ignorance is the simple want of that knowledge of God and Christ that should be had Corruptive is joyned with a perverse disposition whereby the minde is not onely blinded but become grossely carelesse of the knowledge of God and godlinesse if not perverted with false and sinfull opinions 3. Curiosity when men busie themselves in prying into the secrets of Gods nature and works or turn their search after him into meer disputes and idle speculations This perverse desire of knowing the truth is a disease that hath endangered many Our first Parents were bewitched with a desire of more knowledge then the Lord knew to be good for them and so attempting to do what was forbidden they fell from that good estate in which they were created The Lord hath fully manifested himself in the face of Jesus Christ so far as it is needfull or profitable for us to know him and it is our duty to contain our selves within the bounds and limits prescribed of the Lord. 4. Errour or heresie concerning God and Christ as when we conceive amisse of the Properties of God his Covenant the unity of Essence and Trinity of Persons the Person and Office of Christ. Heresie is Idolatry for it transformeth the Majesty of God the Person or Office of Christ Every lie of God is a kinde of Idolatry but heresie ascribeth unto God devised Properties turneth his glorious Essence into a lie 5. Want of acknowledgement when God is known in a sort but not with affection and effect as he ought to be and that either for substance or degree The sons of Eli were sons of Belial they knew not the Lord we cannot think them to be utterly destitute of all knowledge of God but they did not acknowledge his power love and Soveraignty as they professed It is noted as the sinne of Israel that they understood not the wonders of the Lord that is they did not wisely consider or acknowledge them 6. Disesteem or contempt of God in Christ when his favour is not esteemed or not according to
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
believing of Gods truth shew'd in the exercise we perform according to the nature of it Heb. 11. 4. In praying we must believe that God can and will grant our requests asking with boldnesse and assurance When you pray believe saith our Saviour When we reade the Word and hear it we must believe that each thing is true and shall accordingly be performed both predictions promises threats in the like manner we must believe that God will blesse those his Ordinances to our spiritual good and in general we must assure our selves that God will accept us in his Ordinances and bless them to us for our good Truth aims at the right end diligence labours so to do them that we may not misse that end Faith assures us that our diligence shall be prosperous and so these three things hang together and fitly one for the help of another If the Word be not mixed with Faith if Prayer Sacraments every worship be not so mixed then it will not be profitable unto us for the wavering minded shall receive no good The last point is reverence Levit. 26. 2. 10. 3. which will follow doubtlesse upon the former indeed this should have been named first We must worship the Lord with reverence saith David in Psal. 2. and he cals even upon Kings and Princes to have this affection saying Serve the Lord with fear A true apprehension of Gods greatnesse and our own basenesse will work fear This Reverence is double First Inward of the heart which is a framing our selves to a special apprehension of Gods goodnesse and greatnesse over us Hos. 3. 5. Deut. 7. 21. Isa. 40. 17. a mixt working of love and fear love to God and desire to please him fear lest we should displease For so reverence seems to be a compound affection of these three We are still in Gods presence and therefore should walk in fear of him continually but we come near unto him even before him if we addresse our selves to religious services Psal. 100. 2. wherefore there ought to be a fresh renewing and augmenting of our reverence in such cases Secondly The body must also be reverent before God and therefore come and worship before the Lord and bow down and kneel all worship is termed bowing In all services the outward man must be composed in a more stayed quiet and still manner then in any other exercise if we kneel it must be reverent if we stand that must be reverent if we sit that must be reverent and what usual outward testifications of submission we would practise before our betters in worldly respects we must much more practise before God when we draw near to worship him Thus much for the performing of true worship for matter in regard of object parts for manner also in practising diligence sincerity faith and reverence Concerning performance of Gods solemn worship we have spoken Now God would that his worship should also be preserved and upheld for continuance of time generation after generation and that in purity and credit To this purpose two things are necessary Church-maintenance and Church government For without these two things allowance of means for their livelihood that attend any work and a due observation of good order by them that are imployed any way in that work no work or service can have an honourable and respective continuance in the world For the first viz. maintenance the Apostle saith Let him that is taught make him that teacheth him partaker of all his goods and it is Gods will that those should live of the Gospel which preach the Gospel The Ministers maintenance should be competent honourable certain For the second Discipline or Government it concerns 1. The Ministers 2. The People For the Ministers the Government is to provide fit men for fit offices 2. To censure those which be disordered in the Ministery 3. To depose those which be of scandalous life and erroneous doctrine For the People the Discipline is either private or publick The private consists in 1. Admonition 2. Complaint 3. Withdrawing themselves 4. Acknowledging their offences Publick it is 1. Admonition 2. Excommunication 3. Receiving in again the penitent So much for those duties which are commanded in this second Commandment Now we will speak of the things forbidden therein which are of two sorts Sins of Omission and sins of Commission The sins of Omission are in regard of the performance of Gods worship and in regard of preserving and continuing it for performing either in regard of the matter oâ— manner and for both either total or partial The total omission for matter is when we do even altogether neglect the services commanded of God in his Word or at least the most of them and that with a kinde of contemning them as fruitlesse and unnecessary as when men absent themselves from the Congregation and care not at all or not usually to come to the hearing of the Word or receiving of the Sacraments or when they never reade pray meditate or use any good conference thinking these things needlesse which is the sinne of prophanenesse condemned by the Apostle when he saith Heb. 12. 6. Let there be no prophane person amongst you as Esau. Partial omission for the matter is when one doth these sometimes and sometimes omits them by starts and sits performing Gods worship and then leaving them again either all of them or some of them which is a degree and disposition toward prophanenesse as those who would fast for a day and then after cared no more for Gods service Total omission for the manner is when men do wholly neglect that sincerity faith reverence and diligence which is required making no preparation at all giving no attention nor caring at all to have their affections moved nor at all observing the fruit and benefit they reap by Gods Ordinances so that they perform the thing it self they little or nothing regard in what fashion and so become hypocritical or formal servants of God either wholly moved by custom and example or at least by a kinde of superstitious inclination and so either aiming at credit and pleasing of men onely or else misaiming at better things hoping by the thing done in some form though without all power and zeal to please God this formal hypocritical and irreverent worship is to be taxed when men do the things but alone in outward fashion and carelesly and for custom and mans sake not aiming at the true endâ— which God hath appointed These are omissions for the performance of Gods worship there is a fault also in omitting the preservation thereof First By niggardice in not cheerfully allowing of things necessary to uphold the worship of God and his Ministers tendering such allowance pinchingly and grudgingly if at all Secondly By carelesnesse in Church-Discipline when there is not due care for the choosing of good Ministers or rejecting of evil viz. when offenders are winked at not admonished not excommunicated or in private when men
matter is light and vain which occasioneth us to take it up Also in a promissive Oath there is an abuse if one swear to do that which is sinfull and wicked or not to do that which is commanded and required at his hand by God for this is not to swear in righteousnesse but unjustly Therefore David in swearing to kill Nabal did greatly offend and so did Herod in swearing to do for Herodias whatsoever she should ask not excepting unlesse it were sinfull and wicked that she should ask And such also it may seem was the Oath of the other Tribes when they sware not to give any of their daughters to wife to Benjamin for this was to cut off one Tribe from Israel which they ought not to have done and therefore afterwards they were compelled to use tricks to break that Oath giving the Benjamites authority to steal wives that so they might have them and yet the Parents not seem guilty of this Oath because they did not give them with their consent and good liking And thus much for the abuse of an Oath in regard of the matter Now the abuses in regard of the manner of swearing follow The first abuse in the manner of swearing is against truth when men do swear falsly or deceitfully This is condemned Psal. 24. and by Zechary chap. 8. 17. Love no false Oath for these are things which I hate saith the Lord. So a false Oath we see is abominable to God This is to defile the name of God and to draw him into fellowship with our lying so farre as may be Now falshood is when a mans words do not agree with the conceits of his minde or his conceits with the things which he speaketh of So there is a double falshood one witting the other unwitting The witting falshood is when a man utters things contrary to his own thought and meaning And this is also double 1. Plain and palpable and flat falshood 2. Cloaked coloured and painted falshood Palpable falshood is when a man doth not so much as labour to cast any colour of truth upon his Oath but swears that which is evidently false and this is in an assertive Oath when a man swears a thing to be or not to be which he either knows or thinks to be otherwise This was the fault of Peter when he denied his Master with an Oath This was done by him in a passion of fear yet did it not wholly excuse his sinne but it is worse when it is done premeditately and upon deliberation as the false witnesses did which Iezabel appointed to swear against Naboth and this is so grievous a sinne that it doth plainly prove a man to be an Atheist in heart for who that acknowledgeth God would call him to witnesse a lie and it is all one in this case whether a man think the thing only to be false or it be so indeed for if his words disagree with his thoughts though his thoughts agree with the thing accidentally and by chance there is the most blame-worthy and condemnable falshood Also there is palpable falshood in an assertive Oath when a man sweareth to do that which he hath no minde purpose nor meaning to do nay nor perhaps doth not know what it is that he swears to but takes the Oath for example or custome for no man can have a true meaning to do he knows not what And if any man should know anothers meaning not to be such as his words pretend he would surely condemn him of perjury therefore in the like case he must needs also condemn himself This is open and palpable falshood coloured falshood is when a man makes a shew of truth but hides his meaning with craft as in equivocations reservations and the like for example when a man intends his Oath in another meaning then that which is expressed to him by the persons which cause him to take the Oath and which he knows they do take him to mean and which he would have them to take his meaning in For a good man must speak the truth in his heart and therefore also must swear it Now he doth not so when he sweareth thus deceitfully so deceit is not a remedy against falshood but alone a cloak for falshood which maketh it lesse seen but not lesse sinfull And the grossest kinde of deceit this way I think is that of equivocations and reservations when a man of purpose takes the words of his Oath in another sense then they are intended as Are you a Priest I swear No meaning a Priest of Venus though I be a Popish Priest or when he reserves something in his minde which being added to the words of his mouth make up a truth but being taken by themselves contain a falshood as Are you a Priest No meaning not to tell you Surely the words of Ananias and Saphirah were no lie if this kinde of jugling were good yea Peter was unjustly charged to have sworn falsly if this were a just defence for he might easily mean I know not the man meaning to tell you of it at this time But onely Popish persons which are willing to strive for their safety will maintain this falshood wherefore we take it for granted to be naught and wicked what is if this be not to swear deceitfully which is blamed Psal. 24 Now there is also an unwitting falshood more pardonable of the twain and yet bad enough when a man swears that which he thinks is true but indeed is not true he being deceived in his opinion And this kinde of falshood is often brought into an Oath by reason of rashnesse when men take not their Oath in judgement they often offend against truth The conceits of things going alone are not the measure of words but the things themselves also and if the words agree not to both there is not perfect truth in them but some admixture of falshood This is the first abuse of an Oath for the manner against the Truth Other abuses there are contrary to judgement And first When a man swears ignorantly not knowing the nature of an Oath and must of necessity abuse it in that he cannot have the regard of it which he should if he know not the nature of it Secondly when he swears rashly and causelesly in his common speech and talk the things being such as require no oath which is plainly condemned by our Saviour Zach. 5. 2. Matth. 5. 34. and by his Apostles Iam. 5. 12. counterfeit oaths and vehement affirmations as being more then yea and nay are naught and blame-worthy Thirdly When a man swears ragingly in his choler and passion which is to pierce through the Name of God as the wicked wretch did in the Camp of Israel for which he was stoned Levit. 24. 10. Fourthly when he swears irreverently without any due regard of God when he hath just cause of swearing for this is contrary to fearing of an oath commended Eccles. 9. 2. So much
conscience and yet will persist in the maintaining of his lying imaginations not suffering his mouth to be stopped though his own heart sees and knows that he is answered and that it is but a lie which he stands for with so much earnestnesse And these be the most hainous disorders of the speech whereby God is dishonoured Now follows to speak of actual dishonours and these are twofold 1. Generall Then speciall Generally to live a scandalous and offensive life in the profession of true Religion to make a shew of fearing yea to fear God in truth and yet so little to regard the Name and Honour of God as to give occasion to those which desire matter of obloquy and reproach which is charged upon the wicked Iews that by their means the Name of God was evil spoken of among the Gentiles Their lewd and ungodly and unrighteous life made that truth and sound Religion which they did professe to become a by-word and to be contumeliously spoken of by all those which knew them and so the wickedness of David in that foul sin of his opened the mouths of the enemies and gave them matter to speak evil of He that being of Gods House causeth it by his ungodly demeanour to have an ill name brought up upon it as if his Religion would no more sanctifie men then if they had it not he doth exceedingly dishonour God as a bad servant discrediteth his Masters house for it gives suspition of ill government when the people are of a disordered conversation Yea and those which do hinder others also from imbracing the true Religion and cause them which are godly to receive some blemish and aspersion as if they were equally wicked though they be more wary and crafty to keep it in And that is in general Now in special it is done two waies 1. By persecuting any for righteousnesse sake seeking to hurt them in body goods or name because of their good life because of their refusing to joyne in sinful actions or the like as the Pharisees did persecute the Apostles and as Paul was persecuted by the Iews himself having first been a persecutor and as Herod took and slew Iames and would have slain Peter also here Gods Name his Truth is with great violence as it were defaced and made hateful amongst men and therefore this of all sins is counted most grievous and likely doth bring with it a severe and speedy judgement This is to fight against God with drawn sword as it were to come into the field with weapon in hand against him 2. Sin is committed to the dishonour of God when his natural benefits and Ordinances are abused and this is done four waies 1. When a man enjoyes them with a doubting conscience or against his conscience then and in that manner doing or using them upon the example of others or the like when he in his own heart though erring through mis-information of judgement doth suppose them to be unlawful to offend against the conscience is to set light by God I mean when the conscience seems supported by some place of Scripture that it cannot well answer otherwise if an idle scruple be objected through Satans temptation without any ground from Gods word or when a man perceives it sufficiently answered and cleared then it must not be taken as the voice of conscience but as the voice of Satan by his crafty temptations troubling and molesting conscience and then a man is not to heed it but to break through it so to winne his own liberty and dash those needlesse fears out of countenance But when a man grounding himself upon any place of Scripture doth esteem any thing unlawful because he thinks so and cannot see the matter yet in his judgement cleared from that appearance but thinks still that the Scripture condemneth it then to do it is to sinne against God and so the Apostle Paul saith I am perswaded that nothing meaning no indifferent thing either in regard of Levitical Ordinance as Hoggs-flesh and bloud or of Idolatrous abuse as meat offered to Idols is unclean but to him saith he that esteems any thing sinfull to him it is unclean And it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin because he goes against his conscience in not doing it he shall sin because he may by some other bond be bound unto it it being a duty commanded which he takes to be a sin forbidden And so much for offending through an ill informed conscience Secondly The creatures of God are abused prophanely when a man rusheth upon them with brutish boldnesse not caring to crave license from the God of heaven nor regarding to give him thanks for them having taken the benefit and comfort thereof If a man eat and drink sport himself use marriage or the like and do not intreat of God a liberty to use these things and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto God this is as it were a challenging of a kinde of property and interest in these things as if they were our own this is a denying of Gods Soveraignty and peculiar right over them an intruding and incroaching upon them and no better then a stealing of them from the Lord. Beasts which have no manner of reason to discern of their Creator which never conceived of a supream and infinite Ruler of all things they do thus fall upon all they meet and take it at all adventures And thieves deal so with men all is their own they lay hands on whether they have the good will of the owner yea or no and he that so doth playes the thief and the beast with God not acknowledging his title and preheminence in and over all things Thirdly These creatures of God are abused superstitiously and that two wayes 1. By placing Religion in them doing them as things which will of themselves specially please and honour God and profit our souls or abstaining from them as from things which will defile our souls and offend God as those in the Colossians which laded themselves with observations Touch not Taste not And so those which after the abrogating of the Ceremonial Law would not eat the meats formerly forbidden If a man do abstain from a thing for some civil respect or end or do a thing for the like knowing also that it pleaseth God it is all one which way so ever he do it in regard of the thing it self he offends not but if it be out of a conscience to God-ward to eat or not to eat placing Religion in using or abstaining from any of these common things meat drink apparell or the like then is he very fond foolish and superstitious 2. By applying them to certain supernatural effects and purposes to which God hath no way fitted nor assigned them as to divine of things to come to finde out hidden secrets and here
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
Christ who wore a Crown of Thorns for me e In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii the Crown of Martyrdom and Stephen the Protomartyr had his name in Greek from a Crown Erant torti torquentibus fortiores Cyprian Reformati ligneas sanctorum Papistae vivas Dei comburunt Imagines Qui primi relictis patriis ritibus ac lege qui abjectis repudiatis rebus omnibus quae solent esse hominibus in vita gratissima charissima Christum sunt sequuti qui ilii noâ—a atque admirabilia dicenti fidem tribuerunt gravia dura praecipienti obedierunt denique cervices suas obtulerunt pro illius Doctrina Gloria aliquid certè in co majus excellentius animadverterunt humana sapientia potentia Lod. Viv de verit Fid. Christ l. 2. c. 14. f Non paena sed causa facit Martyrem g Lib. 2. c. 25. Meminerunt Mosis Diodorus Siculus Strabo Plinius Tacitus quoque post eos Dionysius Longinus de Sermonis sub limitate Iamnis autem Mambris qui in Aegypto Mosi restiterunt praeter Talmundicos Plinius Apulcius Grotius de verit relig Christ. * Bish. Andrews in his large exposition on the ten Commandments h Credite me vobis folium recitare Sybille i Vid. Spanhem Dub. par 2. Dub. 34. Sect. 6 7. k Exercit. 1. ad Annal. Bar. * Isa. 8. 20. Psal. 19. The Authors often testifie that they speak not of themselves or by any humane instinct but from Gods command and the Spirit inspiring l Christ commends Moses the Prophets and Psalms by which names are meant all the Books belonging to the Canon of the Hebrews m The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 Joh. 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. Joh. 16. 23. 14. 26. Isa. 51. 16. Isa. 59. 21. Rom. 8. 16. The inspiration of the Spirit is considered as an efficient cause which disposeth our faculties to believe the truth and not as an argument of the truth The Pelagians say The faculties of the soul are well enough disposed to understand and believe the things of God without the inward inspiration and illumination of the Spirit Scripturam tanquam mortuam literam intuentur meros spiritus inflatis buccis crepant interim tamen neque verbum neque Spiritum retinentes Hic autem audis Paulum Scripturae testimoniis ut firmissimis potissimum nitâ— c. Luth. in 1 Cor. 15. 3 4. Quocirca noli esse immodicus jactator Spiritus si non apertum externum verbum habueris neque enim bonus eâ—â— quâ—m jactâ—s Spiritus sed ipsissimus Diabolus Id. ibid. Omnes homines quantumvis illustrati Spiritu sancto tamen manent discipâ—li â—erbâ— Luth. Tom. 4. The work of the Spirit now is not to perfect Scripture or to adde any thing to its discovery or to be â—â— stâ—aâ— of a Scripture where it is wanting much lesse where the Scripture is But to remove the darknesse from our understanding that we may see clearly what the Scripture speaks clearly Before the Scripture was perfected the Spirit did enlighten the Prophets and Pen-men of Scripture both wayes But now I know no teaching of the Spirit save only by its illuminating â—â— sanctifying works teaching men no new lesson nor the old without book but to read with understanding what Scripture Nature Creatures and Providences teach Mr Baxters Saints everlasting Rest Part 1. Sect. 51. n 1 John 3. 8. 1 John 2. 20. * Fides Christiana non acquiritur sed infunditur n Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequuturum inde etiam Graecorum Gentilium Scripturas esse divinitus inspiratas nam ut benè respondet Theophylactus oportebat eos novisse quod Paulus ante dixerat Sacras literas nosti Rivet Isag. ad Script Sac. o Aliud sanè Propâ—â—tas hoc vel illud scripsisse aliud verò scripsisse ut Prophetas Spanhem Vide Lod. Viv. de verit Fid. Christ. l. 5. c. 1. p Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturâ— Illud authenticum dicitur quod sibi sufficit quod se commendat sustinet probat ex se sidem ac authoritatem habet Whitaker q Every principle is known by it self The Scripture is the primum credendum the first thing to be believed we must believe it for it self and all other things for their conformity with it r Eccius reckons this among heretical Assertions Major est Scripturae quam Ecclesiae Authoritas s Nisi Deus hominibus placuerit non erit Deus said Tertullian in Apol. If God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctus Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque Spiritus humanus spiritus erroris Rainoldus Thesi. 3. l. 11. t See Chamiâ—rs sixth Book de Canone divers Chapters and Mr Pembles Vindiciae Gratiae pag. 207. to 222. u Superfluus mihi labor videtur eorum qui adco sollicite illud quoad nos inquisiverunt quia nâ— cogitari quidem potest ulla corum librorum authoritas nisi quoad nos Cham. x Matth. 28. 20 18. 20. John 15. 26. 16. 13. y Scriptura est vel ipsa scriptio literarum per lineas certas pictura vel ipsa doctrina per eas Scripturas significata in iis literis contenta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur ea scriptione Chamier Tom. 1. l. 1 c. 22. z Fuit Scriptura ante Moysen materialiter non formaliter Quibus lect is verbis adeo exultant quasi reperissent id quod puâ—â—i in faba se reperisse clamitant tamque considenter ac â—i ad plenum victoriae fructum sola triumphi gloria deesset Chamierus a So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word it signifieth to move with other things b Gerson saith he taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. c Ecclesiâ— non habet magisteriâ—â—m supra Scripturas sed Ministerium circa Scripturas There are two causes why the Apocrypha are cast out of the Canon 1. External the Authority of the Church decreeing and the quality of the Authours 2. Internal the style the fabulous and wicked things Chamier d Ecclesiae id est Romano Pontifici vel soli vel cum Concilio magisterium tribuunt summum adeo ut solennis sit apud eos formula indicet magister sidei Amesius e Dr Chalonero Credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum metaphoricè impropriè fundamentum
We should learn of Austin who may truly be said to have written rather ex gratia then de gratia so graciously doth he write of grace Totum Deo dare qui voluntatem hominis bonam praeparat adjuvandam adjuat praeparatem Euchir ad Laurent Pauls heart was so full of the apprehension of Gods free-grace that he could not hold on his discourse begun Ephes. 2. 4. without mentioning Gods grace v. 5. and v. 8. Tanquam silius gratia saith Bradwardine he always commends it Exod. 33. 19. Psal. 103. 8. Exod. 22. 22. Isa. 30. 18. Lament 3. 22. Titus 3. 5. Exod. 34. 6 7. Ephes. 2. 4. Rom. 4. 19. and 11. 30 31. The Schoolmen dispute whether mercy be in God passion being not in him say they Compassion cannot be in him aâ— it is defined agritudo animi de malis alienis So it is not in him or as it is a perturbation it is far more glorious and transcendent in him then in us Vide Aquin. part 3. Q. 21. Art 3. conclus * Misericordia est qua propensus est Deus ad succurrendum suiâ— creaturis in aliqua miseria constitutis iisque re ipsa succurrit Wendelinus The Scripture hath there notable words to expresâ—e the fulnesse of Gods mercy in Christ Ephes. 2. 7. Rom. 5. 10. 1 Tim. 1. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s put upon Gods mercy Luk 1. 50. 54. Psalm 48. 2 3. and 89. 28. * Ephes. 2. 4. 1 Pet. 1. 3. Mercy and compassion differ onely in the excrinsecal denominations taken from different objects Compassion is good will toward others provoked from notice of their misery mercy is an excesse of bounty not estranged from ill deservers in distresse That God hath mercy in him He is ready to forgive more sins then we can imagine Luke 6. 11. * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin is peculiar to the Catholick Church Isa. 33. 24. Luke 16. 24 25 Titus 3. 5. Luke 1. 77 78. Lament 3. 12. Alhis thoughts are thoughts of mercy to his people Ier. 29 11. all his designs are projects of mercy Deut. 6. toward the latter end the ways whereby he comes down to their souls preventing convincing converting mercies Psal. 25. 10. and whereby they ascend to him in their communion with him Isa 57. 17. On what terms God will shew mercy 2. To whom he will shew mercy * Etsi omnes homines Deus damnaret uno excepto tamen adhuc major esset misreecordia quam judicium 〈◊〉 quia nullunt sit judicii divini effectum nisi propter merita eorum qui damnantur at miscricordia nullainvenit meritita Chamier tomo 3. lib. 7. â— 8 Misericordia Iustitia Dei â—â—se quatenus in Deo sunt partes sunt respectu effectorum objectorum major est miscricordia Wendelinus * â—â—l 3. 17. God will spare his in all their weaknesses and services sparing mercy in some respects is as great as pardoning mercy Matth. 18. 30. * The Papists seek to the Virgin Mary and other Saints Maria mater gratiae mater miscricordiae Tu nos ab hoste protege horâ mortis suscipe Psalm 106. 3. Luke 1. 46 60. Luke 6. 36. * Iustitia est qua Deus in se justus est extra se conuÌ„anti voluntate suum cuique tribuit Wendeli-Genes 18. 25. Isa 9. 7. Psal. 45. 6. Iustitia disponens qua Deus universa singula justo ordine disponit gubernat Deut. 32. 4. Psalm 11. 7. 48. 11. 145. 17. 1 Pet. 1. 17. 〈…〉 m. 2. from the 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12. Iustitia Distribuens est gratiae velirae illa est promptissima voluntas praestandi promissa ista voluntas implendi comminationes Wendelinus Mat. 19. 29. God assigns fit rewards for well and evil doing Dogma est Armyraldi quod peculiari libro propugnavit Deum posse ilâ—ibataisua justitia prosuo summo jure torquere cruciatibus â—ternis animam sanctâ—aâ—n innocentem Si dixisset Deum posse anim â—â—â— sanctam destruere cam reducendo ad nilulum quanquam inutilis est quâ—stio temeraria â—olim tamen pertinaciter super eâ— re duâ—â—re contentionis sunem Sed bene est quod Amyraldus libro adveâ—sus Spanhemium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t siâ—â— contradiâ—â— dicit enim Deum non posse â— sâ— impetrare quin peccata Condonet resipisceti Molin praefat ad Iudiciu a de Amyr lib. adversas Sphanhem * Gods justice is not a quality or accident in him but his very nature essential to him A man may be a man and yet unjust but God cannot be God and be unjust Gerh. loc com * The righteousnesse of God is taken divers ways in Scripture sometimes for the essential Attribute of God sometimes for the righteousnesse of faith which is called the Righteousnesse of God because it is such a righteousnesse as God doth approve of and with which we may appeal boldly in his presence Again righteousnesse is taken for his truth and faithfulnesse in promises David prays God to do good to him for his righteousnesse he means his faithfulnesse in his promises See Mr. Burrhows on Mnt. 5. 6. God hath not lost his right to command though we have lost our ability to obey A drunken servant is not disobliged from service See Phil. 2. 3. The Apostles often incuâ—â—aâ—e thâ—â— Believe and repent yet they hold Faith and Repentance to be gifts of God Dei mâ—adaâ—a non sunt m 〈…〉 sed regula officij declaratio debiti materia precum Molinus contra Amyraldum Consectaries from Gods Justice 2 Chron. 2. 5. Nehem. 9. 33. Psall 119. 137. Dan. 9. 7. Rom. 3. 26. Rev. 19. 1. John 14. 6. God is aeterna veritas vera aeternitas If God said one were to be corporeal he would have light for his body and truth for his soul. Truth is originally from God the first Idea Rule or Standard of truth is Gods will which is veritas Dei whereby he is what he is essentially simply immutably by which he wills all things to be what indeed they are and knows them to be such as they are most certainly Veritas rei entitatis whereby things are such as God would have them to be and so are true and good Magna vis est veritatis quae cum per se intelligi non possit per ca tamen ipsa quae ei adversantur elucent ut in natura sua immobilis manens firmitatem naturae suae quotidie dum attentatur acquirat Hoc enim ecelesiae proprium est ut tum vincat cum laeditur tum intelligat cùm arguitur tum obtineat cum deseritur Hildrius l. 1. de Trinitate An Idol is nothing in the world Matth. 24. 35. John 17. 17. Which truth of God in his promises may be referred to justice because it is just to perform what thou hast promised 2 Tim. 4. 8. * If I
Arrow against Idol ch 5. Rom. â— John 9. 2 Cor. 12. 21. Imagines primò inter privatos parietes usurpatae gratitudinis ergo teste Eusebio postea in templa etiam introductae memoriae causa tandem degenerarunt in adorationis objectum Chamierus See Dr Hill on Prov. 23. 23. Vetus concilium Elibertinum decrevit ne quid quod colitur à populo pingeretur in templis Vetus pater Epiphanius ait esse horreudum nefas non ferendum flagitium si quis vel pictam quamvis Christi ipsius imaginem excitat in Templis Christianorum isti imaginibus statuis quasi sine â—llis religio nulla sit omnia templa sua atque omnes aâ—gulos compleâ—â—runt Mocket Apol. Eccles. 4. Altingius in his Exegesis of Anglic. The Augustane Confession p. 94. saith Images are by no means to be tolerated in Temples Vide etiam controv de caeremon tertiam Iudâ—i hodie à Christiana religione alâ—â—nores sunt quod vident in Templis Papisticis ad cultum prostare sculpâ—â—lia Huâ—t Iesuit pars secunda de natura Eccles. rat â—erâ—â—a Imagines Pontificiorum quibus exprimere voluit S. Trâ—nitatem cum pingunt vel unum virum cum tribus vultibus vel virum bicipitâ—m auâ— bifrontem addlié columbá vel Patrem depingunt effigie viri senis Filium invenis vel agni Spiritum Sanctum columba non tantum incptae monstroâ—ae sed etiam Deo ignominiosae sunt contra expressum Dei mandatum efformantur atque habenâ—ur Hominius Disputat 37. De imaginibus Deut. 4. 15. As if he should have told them that he on puâ—poâ—e did not appear to them under any visible form or similitude least they should represent him by that form and under it worship him which he so much warneth them of in that place Mr. Shermanes Greek in the Temple Vide Grotium in loc * Aaron errantipopulo ad Idolum fabricandum non consensit inductus sed cessit obstrictus â—ec Solomonem credibile est errore putasâ—e idolis esse serviendum sed blanditiis foemineis ad illa sacrilegia fuisse compulsum Aug. de civit Dei l. 14. c. 11. Non Assumes nompe in os tuum Id autem fit non tantum proprio Dei nomine expresso sed etiam quovis vocabulo quâ— Deus intelligitur Grotius in Exod. 20. In vanum id est non pejerabis Grotius in loc also sic Wolkelius alij Sed latiùs patet hoc prâ—ceptum quà m ut ad juramentum restringi debeat Cartw. in loc Vide plura ibid. Lo tissa ad verbum non feres verbum Nasa valde latè patet varios habet significationes quae tamen omnes videntur deductâ— Ã significatione â—â—vandi tollendi seu elevandi Quia non ca quae tollimus aut levamus iâ— altum prius sunt assumenda aut capienda hinc etiam in significatione assumendi aut usurpandi accipitur quâ— significatione in sermone prophetia jurejurando accipi solet imò aliquando sine ulla adjectione sumitur hoc verbum pro jurare uâ— Isa. 3. 7. jissa bajom hahu ad verbum assumet in die illo id est jurabit ubi supplent manum attollet manum quod in juramento siebat Gen. 14. 12. Hic assumere nomen est usurpare nomen Dei jurando Deus enim vult ut in juramento in nomen ipsius invocetur unde illud tam saepè repetitum jurabis per nomen meum Deut. 6. 13. 10. 20. Isa. 48. 1. Rivetus in Decalogum Schem Jehovae nomen Domini accipitur in Scriptura pro Deo ipso pro notitia ejus qua inter homines celebratur ac pro omni eo quod de Deo dici potest Aequivalent autem ista invocare nomen Dei Deum invocare jurarâ— per nomen Dei per Deum jurare quod tamen fieri non potest nisi usurpato alique nomine quo Deum significaâ—â—us aut signâ— aliquo quod vicem nominis gerit Id. ibid. Lascavi in vanum vel frustra sic vulgata ut LXX Schave apud Ebraeos sumitur pro re vana aut nihili pro eo quod est gratis aut frustra Saepe non pro mendacio Hic retinemus significationem generalem Non jurandum aut usurpaudum nomen Domini ubi necesse non est minus includit majus si frustra non â—it usurpandum nomen Domini multo minus falsó Eadem enim est vis vocis quae apud Latinos vocabuli vani quod tam pro mendacio quam pro re levicula accipi solet Sequitur comminatio prohibitioni addita lo jenakeh non absolvet non innocentem judicabit ad verbum non mundificabit eum qui nomen ejus in vanum usurpaverit non sinet impunitum quo verbo plus significatur quam prima facie videtur est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebraeis familiaris qua plus intelligitur quam dicitur LXX vocem Ebraicam expresserunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est non mundabit seu non habebit pro mundo neque impunem dimittet sic Deut. 5. 11. hoc est gravissime punies 2 Reg. 2. 21. Rivet ubi supra Rom. 1. 9. 2 Cor. 1. 23. Chap. 1. Iuramentum est Dei attestatio ad veritatem sermonis nostri confirmandam Calv. Instit. l. 2. c. 8. 1 Kings 2. 23. Iuramentum est asseveratio religiosa de re possibili licita cum veri Dei invocatione facta quâ petimus ut sit testis dictorum fallentes puniat D. Prid. conc 5. de Religione juramenti Iuramentum est duplex 1. Asseâ—torium quod praecipuè fidem facit de re praeterita aut praesenti ut aliquid credatur 2 Cor. 1. 23. 2. Promissorium quod prospicit futura ubi ad faciendum vel â—mittendum aliquid nosmet ipsos astringimus 1 Sam. 14. 44. Id. ib. Usitatissima ceremonia est ut quis jurando manum in coelum tollat Dubium non est quin hoc ritu protestetur se jurare per eum qui in coelis regnat quique è coelis potest se si menâ—iatur graviter punire Zanch. de Decalâ—go Ritue à Iudaeis observatus ille est ut juraturi super librum legis aut tale aliquid quod sacrum erat manum ponere tenerentur at hunc librum non nisi dignum idoncum hoc est summa religione scriptum paratum non vitiatum proponunt quo in suis Synagogis utantur omne aliud juramentum qualecunque sit quavis forma expressum rident ac pro nihilo ducunt unicum hoc legitimum agnoscunt venerantur Filesac Sâ—lect l. 2. c. 4. In judgement discreetly when the cause is found weighty the doubt difficult and an Oath necessary that belongs to the Person In truth sincerely when the matter is well known to be so that belongs to the Matter In righteousness honestly that justice may be fulfilled that belongs to the End Ad bonum usum juramenti
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a