them Mr. Dod. Filius tuus filia tua Intelligit cos qui ob aetatem legis intellectum nondum habent quos arcere ab operis debent parentes Grotius Man and maid-servant because commonly some lucre is gotten by their labour Iumentorum à laboribus cessatio ideo praecipitur 1. Ut ita assuesierent miscricordiae Dum enim jubebantur ipsis jumentis quietem concedere discebant erga homines mitius agere Prov. 12. 10. 2. Et maximè ut ipsi Israelitae Sabbatho quicsc repossint non cuim potuissent à laboribus cessare occupati regendis jumentis Exod. 23 12. Rivetus * This reason drawn from Gods resting upon the seventh day must be deduced not from Gods act in resting upon that day but from the consequent of that rest the honouring of that day by his resting therein Mr. White on the fourth Commandment There are ten words or sentences of which if we take away this there will be but nine Exod. 34. 18 20. 2. Adam in innocency kept a Sabbath Gen. 2. 3 15. therefore much more should we the Apostles in taking this day and giving it the name of the Lords day Apoc. 1. 10. as before it was called the Lords Sabbath and ordaining publick exercises Act. 10. 7. and private 1 Cor. 4. 2. 3. As they did shew that in the particular seventh day it was ceremonial so in the common necessity it was perpetual according to equity 4. As Calvin saith unto the Papists of the second Commandment who also said that was ceremonial and abolished As long as we feel the grosnesse of our nature to invent false worship framing images of God so long that must remain to humble us even so as long as we do feel our corruption in accounting the Sabbath unpossible and so omitting and profaning it so long we will hold it to be perpetual Fenners Table of the Princip of Religion The Sabbath includes two respects of time First the quotum one day of seven or the seventh day after six daies labour Secondly The designation or pitching that seventh day upon the day we call Saturday Whether this day was in order the seventh from the Creation or not the Scripture is silent for where it is called in the Commandment the seventh day that is in respect of the six daies of labour and not otherwise and therefore whensoever it is so called those six daies of labour are mentioned with it The example of the Creation fâ— brought for the quotum one day of seven and not for the designation of any certain day for that seventh Mr. Mede on Ezek. 20. 20. Seneca inter alias civilis Theologia superstitiones reprehendit etiam sacramenta Iudaeorum maxime sabbata inutiliter eos facere affirmans quod per illos singulos septem interpofitos dies septimam ferè partem aetatis sua perdant vacando multa in tempore vergentia non agendâ— laedantur August de civit Dei l. 6. c. 11. Dies Dominica dicitur eadem ratione qua Sacra Eucharistiae caena vocatur caena Dominica 1 Cor. 11. 20. quia scilicet à Domino nostro Iesu Christo suit instituta ad eundem etiam Dominum in sine usu debet referri Ames medul Theol. l. 2. c. 15. It was a usual question put to Christians Dominicam servastis and their answer was Christianus sum intermittere non possum Est observationis Apostolicae verè divinae Beza in Apoc. 1. Coloss. 2. In the reign of Henry the third a Jew fell into a Jakes at Tewkesbury to whom it being offered to draw him out it being Saturday the Jews Sabbath he refused lest he should pollute the holinesse of the day Sabbata sancta colo de Stercore surgere nolo The thing coming to the chief Lord of the Country he commanded they should let him lie the next day too for the honour of the Lords day the Christians Sabbath lest he should profane it so by abiding in it that day also he perished Sabbata nostra quidem Salomon celebrabit ibidem In Constantinople and all other places of Turkis I ever saw three Sabbaths together in one week the Friday for the Turks the Saturday for the Jews and the Sunday for Christians but the Turks Sabbath is worst kept of all for they will not spare to do any labour on their Holy-day Lithgows nineteen yeers Travels part 4. * The godly Jews had their preparation for the Sabbath that nothing might disturb the holy rest ensuing Mat. 27. 62. Mark 15. 42. We must prepare for the Sabbath before it comes 1. By preventing all lets and incumbrances which on that day might hinder us in Gods service publick or private 2. We must in a godly manner prepare and fit our selves in soul and body so as on that day we may give most glory to God and receive most good and comfort to our souls Ad hujus diei rectam observationem duo sunt necessaria quies quietis illius sanctificatio Quies qua requiritur est cessatio ab omni opere quod exercitiis cultus divini poneret impedimentum Sanctificatio hujus quietis ac diei est applicatio nostrum ipsorum singularis ad Deum illa die colendum quod innuitur illis ipsis phrasiâ—us Sanctificavit illum diem Sabbathum est Jehovae Deo tuo Ames Medul Theol. l. 2. c. 15. * Opus nostrum vocat quod facimus nostri causa hoc est propter nostrum lucrum mercedem Commodum hoc autem proprium est servorum servilia ergo haec opera quae scilicet lucri nostri causa fiunt ad seculum hoc pertinent eoque verè nostra concedit fieri intra sex dies cavet verò ne fiant die septimo Zanchius in quartum praeceptum Mat. 12. 10. 12. Luke 13. 12. John 5. 8 9. 9. 14. The Apostles constrained with hunger plucked the ears of corn rubbed them in their hands and did eat the corn upon the day of rest and yet polluted not the Sabbath for Christ defendeth their doing to be lawfull Matth. 12. 3. Mark 2. 27. a Yet some think it might be a feast without warm meat in that hot countrey where they usually did drink water b Isa. 58. ult c Isa. 58. 13. in one verse he nameth and forbiddeth twice the following of our pleasures as the chief prophanation of the Sabbath-day Some and they no small ones professe that recreations and sports are no otherwise then to be allowed then as they may be used to the praise and glory of God which cals to my remembrance what a Scotchman sometimes said as he was going in one of London streets spying one of his acquaintance on the other side for calling him aloud by his name Sir saith he when shall we meet at a Tavern to give God thanks for our deliverance out of the Isle of Ree D. Twisse of the Sabbath d The Sabbath contains four twenty hours as well as any other natural day Psalm 92. being a Psalm of the Sabbath v. 2. David saith He will declare the loving kindness of the Lord in the morning and his truth in
the night making the night a part of the Sabbath It begins at midnight on the Saturday and ends at midnight next following Matth. 28. 1. Mark 16. 1 2. John 20. 1. compared together it appears that the Jews Sabbath ended at the dawning of the first day of the week and then the Lords day or Sabbath day began Act. 20. 7. Elson on the 4th Command Act. 2. 42. The Jews were 1. Assembled 2. Had the Apostles doctrine that is the Old and New Testament read and expounded 3. They had fellowship that is they did communicate these earthly things as every one had need 4. They had breaking of bread that is the administration of the Lords Supper 5. They had prayers Ford on the 4th Commandment For publick prayer see Act. 16. 13. and receiving the Sacraments at the times appointed Act. 20. 7. Both the Family-duties and secret duties which we are bound to perform every day are by the equity of that Law Numb 28. 9 10. to be doubled upon the Sabbath-day Hilders on Psal. 51. â— Lect. 135. The Sabbath must last as long as other dayes that is the full space of 24 hours f Isa. 58. 13. Call it a delight to consecrate it to the Lord that is take you as much delight in doing the exercises of religion as many do in the works of their callings or recreations and also much more for they are far more easie comfortable and profitable M. Dod on the Com. 4. See M. Hilders on Psal. 51. 7. Lect. 135. Mal. 1. 14 15. What shall one do in heaven if the Sabbath be wearisome to him there we shall keep an eternal Sabbath Labour to get a spiritual and heavenly frame of heart so much of heaven as is in you so much you will count these duties a delight Some have found a beginning of the taste of heaven on the Sabbath Yet this is to be observed when the duty is performed to man the obedience is given to God who commandeth us to perform these duties to our neighbours Ford. This is the first Commandment of the second Table upon which all the rest do depend As in the first Table the keeping of all the Commandments following dependeth on the keeping of the first so here if this Commandment were well observed both of Superiours Inferiours and Equals there could be no disorder against any of the Commandments following M. Dod. Of all the Commandments of the second Table this first only is affirmative the other are all negatives This Commandment is the first of the second Table because there can be no order or state that can stand without this Commandment nor could the other Commandments be kept without this Richardson Philol. makes it one of the first Table so doth Hudson in his Divine Right of Government l. 2. c. 11. but our orthodox Divines generally do upon good grounds make it the first of the second Table Honoris interesse majus est omni interesse jam vel vita ipsius generosae indoli emâ—ri sic satius est per honorem quam per dedecus vivere Episc. Andr. Tortura Torti Vult Deus hoc Praecepto sancire ac stabilire tres illos praeclaros in genere humano ordines ac status Oâ—conomicum videlicet Ecclesiasticum Politicum omnesque in his ordinibus comprehensos sui officii admonere ad illud praestandum obstringere Fabric in Decalog Prov. 23. 22. 15. 20. Gratius nomen est pictatis quam potestatis etiam familiae magis patres quam Domini vocantur Pater in hoc mandato naturalis est spiritualis est politicus omnibus aequaliter sine discrimine dicitur Honorate Parentes omnes Parentes honorate Honora Patrem Matrem honore reverentiae fidelitatis tolerantiae Sub nominibus Patris Matris intelliguntur etiam avus avia aliique majores qui in lineâ quam vocant ascendentem numerantur quemadmodum sub filiorum nomine nepotes omnes qui ab aliquo originem ducunt significantur Maccov loc commun c. 9. Honor est agnitio dignitatis vel excellentiae illius quae est in alio cum ejusdem debita testificatione Agnitio fimul dicitur testificatio quia neque in externa observantia sola neque in interna consistit sed in utroque Ames Medul Theol. Honora Tum aliis reverontiae signis tum ad vitam necessaria illis exhibendo quod sub voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehenditur ut 1 Tim. 5. 3 17. Aiunt Hebraei vel in pistrino laborare filium debere ut subveniat parentibus Patrem tuum Matrem tuam Ut terrestres Deos à quibus originem trahitis Grotius in cap. Exod. xx Notat hic Aben Esdras solere Deum ubi quid vetat poenaÌ„ addere ut modò bis ubi quid imperat praemium ut hoc loco Quidam Hebraea verba exponunt Ut prolongent dies tuos Scilicet Parentes ipsi suo favore ad Deum precibus Sed vereor ne id nimis subtile sit rectius Graeci aliique interpretes vocem quanquam sormae activae sumant in sensu passivo aut reciproco nimirum ut prolongentur aut prolongent se dies tui Absolomo hoc praeceptum violanti curtati sunt dies Grot. explicat Decal Ut prolongent dies tuos Scilicet Parentes est enim prolongandi verbum hic activae significationis Sed quo modo parentibus triluitur quod solius Dei Propterea quod Parentes sunt quodammodo medium causa instrumentalis per quos Deus filiis aliquando vitam prolongat exaudit enim Deus saepè preces benedictiones quibus filiis suis obedientibus ac morigeris benedicunt ac bene precantur R. Aben Ezra haec verba ita explicat Ut prolongent dies tuos scilicet mandata Dei sed prior lectio simpliâ—â—or est Paul Fag Annotat. in Chald. Paraph. Vide Cartw. in loc * Calv. Instit. l. 2. c. 8. Sir Thomas Moore being Lord Chancellour in his time and having his own Father then living and at that time a Judge for he was one of the Judges of the Kings-bench never went to Westminster-Hall to sit in the Chancery there but first he would up to the Kings-bench where his Father then sate and there on his knees would ask him blessing before a world of lookers on How respective was Ioseph to his Father and Solomon to his Mother 1 King 2. 19 20. Luk. 2. 51. * Ephes. 6. 1. Right implieth three things 1. That it is agreeable to the Law the Law of God of Nature of Nations 2. That the place of Parents requireth as much for right requireth that every one have his own that which is his due 3. That Parents deserve as much for right presupposeth desert D. Gouges Domest Dut. Coloss. 3. 20. compared with Ephes. 6. 1. so
then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetual forgetfulnesse whereas on the other side these holy Writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for three hundred years set it self to persecute and extirpate this new Doctrine and in all these troubles the Church grew and inâ—â—cased mightily Acts 12. 1. Herod killed Iames with the sword yet v. 24. the Word grew and multiplied Calvin with all his Works since the time they were written scarce made so many Protestants in France as I have credibly heard it reported that the Massacre made in one night L. Falk reply about the Infallibility of the Church of Rome The Miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himself Mat. 10. 8. Mat. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14 they are neither in number nor greatnesse comparable to these 1. They differ in Substance Divine Miracles are above the force of Nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by natural causes though unknown to men and many times they are but vain delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvation these to seal up falshood and destroy men confirmed in Idolatry and Heathenism 2 Thes. 2. 9. See Deut. 13. 1 2 3. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown Doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists Behold ye look for miracles and here now ye may see a miracle for in this fire I feel no more pain then if I were in a bed of Down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles received Testimony of the bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both Ancient and Judaical And the present Christian Church 2. Of the Members of the Church 1. The Church of the Jews professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jews of these dayes who though they be bitter enemies to the Christian Religion do stifly maintain and preserve the Canon of the Old Testament pure and uncorrupt even in those places which do evidently confirm the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the Old Testament received from the Jews and the new delivered by the Apostles as a depositum and holy pledge of the Divine Will Col. 4. 16. 2. Of the Members of the Church the constant Testimony which so many worthy Martyrs by their bloud have given to the truth Rev. 6. 9. Four things are to be considered in this Argument 1. The Number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slain as hath been observed under the ten bloudy persecutions then Paschal Lambs were offered up under the State of the Old Testament 2. The Quality and condition of them which suffered noble and base learned and unlearned rich poor old young men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usual unusual speedy slow some hewed in pieces burnt with slow fire cast in to Lions given to be devoured by the teeth of wilde beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearfull heart and merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St Agatha as she went to prisons and tortures she said she went to Banquets and Nuptials That Martyr Hawks lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not only humane God enabling them so stoutly to die for the truth Phil. 1. 29. See the History of the Councel of Trent pag. 418. and Dr Taylors Sermon on Dan. 3. 22 23 24. stiled The Roman Fornace Martyrs of other Sects differ from the Martyrs of the true Church 1. They were fewer 2. They suffered not with joy of Conscience which the godly Martyrs did 3. They were punished for their errours discovered the Martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry Stories and Examples in the Bible Suetonius and Tacitus speaks of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Starre Macrobius of the slaughtering of the Infants Iosephus of the death of Herod the Poets of the Floud Plutark of the Dove which Noah sent out Iosephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodoms destruction speaketh Sâ—rabo Diodorus Siculus Galen in his Book of Simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead Lake the Fruit fair to the eye but falling to cinders and smoke in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophecies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreign proofs Hereticks also prove the Scripture to be Divine for they quote that and therefore Luther cals the Bible Librum Haereticorum
Christ for us 2. His Word 3. Justification 4. Sanctification 5. Giving his Spirit for a Comforter in our griefs and afflictions Iohn 14. 16. 6. The Sacraments Mercy must accord with wisdom justice and truth therefore those that stoop to justice by acknowledging their offence and worthinesse to be punished for it and are sorry they have so offended and resolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which fear him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these terms he will shew mercy universally to all which submit to him thus and seek to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equal in God and how can he be most just and most merciful Answ. Mercy and Justice may be considered ad intra as they are essential properties in God and so he is equally just as well as merciful 2. Ad extra as he puts himself forth into the outward exercise of mercy and punishment In this latter sense we must distinguish between this present time where mercy triumphs against judgement Iames 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy ways are mercy and truth Psalm 25. and that of the Schools is true Remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equal in him onely in regard of man there is an inequality For God may be said to be more merciful unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholly from God In himself and originally they are both equal and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr. Bolton on Prov. 18. 14. Justice seeks a fit object Mercy onely a fit occasion Justice looks on those which deserve Mercy onely on those which need 1. We should believe this point labor to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sins hath he preserved thee from 2. Sparing mercies * Lam. 3. 22 behold Gods severity towards others and mercy toward thee 3. Renewing mercies 4. Pardoning mercies He is willing and ready to help us out of misery therefore we should praise him for this attribute How excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a childe of God he need not be dismayed with any thing not his imperfections since the devil himself cannot hurt him for God is more merciful to help him then the devil can be malicious to hurt him 3. We should be encouraged to seek to him for mercy seeing there is so great store of it in him There is an infinitenesse of mercy in God so that whatever my sins have been if now I will turn he will accept me if I strive to turn he will enable me therefore I will now run to him for mercy I will fall down before the throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy The great motive to draw sinners to repentance is Gods mercy Isa. 55. 7. Acts 2. 38 39. This will 1. Keep men from despair Psal. 130. 4 and carnal confidence Isa. 55. 1. 1 Cor 1. 29. 2. It lays the greatest obligation on men Tit. 2. 11. and gives the clearest satisfaction Rom. 4. 16. 3. It is the great aim of the Scripture to draw men by mercy Exod. 34. 6. Neh. 9. 17. Luke 15. 20. Isa 65. 20. Ier. 31. 20. 4. It is the aim of providence and all Gods dispensations Psal. 145 9. 4. Those that have and do seek should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy self 5. We should be merciful like God to our selves and brethren their souls and bodies imitate his mercy be you merciful to the afflicted and distressed shew mercy freely and constantly and then we shall obstain mercy Mat. 5. 7. 6. We should labor to be qualified for mercy 1. Confesse our sins and forsake them Prov. 28. 13. 2. Fear God his mercy is on them that fear him Luke 1. 50. Psal. 103 11 17 18. 3. Love God he shews mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Think on good things then we shall have mercy Prov. 14. 32. 6. Keep close to the rule of Gods word Gal. 6. 6. CHAP. XII Of Gods Iustice Truth Faithfulnesse A Third vertue in God is Iustice by which God in all things wills that which is just or it is the Attribute whereby God is just in and of himself and exerciseth justice toward all creatures and giveth every one his due Isa 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim 4. 8. 1 Iohn 1 9. 2. 29. Justice in man is a setled will to do right in every thing to every person so God hath a setled will to do right Shall not the Iudge of all the world do right and Are not my ways equal God stiles himself by this title and gives himself this Attribute Zeph. 3. 5. Gods Justice is twofold 1. Disposing by which as a most free Lord and Supreme Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Laws upon his creatures commanding and forbidding onely that which is fit for them in right reason to do and forbear 2. Distributive which renders to every one according to his work without respect of persons Psal. 62. 12. Iob 34. 11 19. Prov. 24. 12. Ier. 32. 19. Ezek. 7. 27. Mat. 16. 27. Deut. 16. 17. 2 Chron 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Mat. 10. 41 42. Mark 9. 41. God bestows this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose moral actions he rewards with temporary rewards in this world as the obedience of Iehu
holinesse of God Rev. 4. 9. Ephes. 5. 1. his holinesse is a rule to it self we should have the Law written in our hearts Amongst the Turks Jews Indians Persians and the Papists themselves at this day the most zealous and holiest as they conceive them in their Religion are most esteemed and honored and onely in the greater part of the Protestant Churches the most knowing and tenacious of the Evangelical truth and the most strict and godly in their lives are hated nicknamed disgraced and villified Sir Simonds D' Ewes Primitive practice for preserving truth Sect. 17. 1. This condemns the Pope who proudly arrogates the Title of the most holy and holinesse it self the high Priest was to be holy Numb 16. 7. but he will be termed most holy 2. Hypocrites civil honest men and prophane men who scoff at purity and holinesse which is Gods excellency it was the Devils device to bring that slander on earthly holinesse A yong Saint an old Devil Angelicus juvenis senibus satanisat in annis Erasmus in his pietas puerilis saith that proverb was devised by the Devil himself it is contrary to that of Solomon Prov. 22 6. It was a great commendation of Origen that he learned the Scripture of a childe Eusebius The like Paul saith of Timothy 2 Tim. 3 15. 3. Confutes merits the Angels are impure in his sight 4. We should be holy like God not in degree but in resemblance 1 Pet. 1. 15 16. we should be holy in our affections actions Holinesse should be prized and admired the Seraphims sing one to another Holy holy holy Isa. 6. 3. They choose this out of all Gods Attributes to praise him for We should pray to God with pure hearts worship him holily Iohn 4. 24. Zach. 14. 20 21. that is men should be holy in those ordinary natural actions of eating and drinking 5. This ministers comfort to the Saints and assures them that they shall finde favor with him and is for a terror to the unholy which are altogether carried to themselves led by themselves and set up themselves and these things below They love that which God loathes God must necessarily hate sin because it is so contrary to him That he doth so it appears 1. In his depriving man of an infinite good infinite glory and happinesse 2. In inflicting on him infinite torments A holy heart may draw much comfort from Gods holinesse 1. He will distinguish between the precious and the vile they have to do with a holy God Num 16. 2 3. Mal. 3. ult 2. Thou hast communion with this holy God there is sweetnesse and comfort in conversing with holy men after this life they shal behold the beauty of Gods holinesse and give him the glory of it 3. He will take special care of them that they shall not be polluted Exod. 29. 33 34. 4. What holinesse is there in any of their services it shall be accepted and their holinesse begun shall be perfected 6. We should labor after holinesse 1. To go quite out of our selves and all creatures and go wholly as it were unto God making him the ground measure and end of all our actions striving above all things to know him esteem him and set all our powers upon him This is the felicity of the creature to be holy as God is holy this is the felicity of the Saints in heaven they care for nothing but God are wholly and altogether carried to him and filled with him He is all in all unto them as he is all in all unto himself In being thus carried to him they are united to him and enjoy him and are blessed There are Saints on earth as the Scripture shews Psal. 16. 3. and 132. 9 though the Papists deny this Men are said to be Saints here 1. In regard of Sacramental holinesse Baptism is called the laver of Regeneration Tit. 3. Sanctum quasi sanguine tinctum Isidore Such are dedicated to God and set a part for a holy use 2. In regard of inherent holinesse the denomination is from the better part so man is called a Reasonable creature from his reasonable soul and men though in part corrupt are called Saints from the image of God in the better part 3. In regard of imputed holinesse Christ is made to us Wisdom Righteousnesse Sanctification Sanctification is 1. The end of our Election Ephes. 1. 4. 2. Of our Redemption Luke 1. 75. Holinesse is 1. A beautiful thing Psal. 110. 3. therefore Christ calls his Spouse The fairest of all women 2. A beneficial thing makes one bear all afflictions easily makes all our services acceptable to God will give us a sight of God Matth. 5. 8. 9. God is Kinde Exod 34. 7. Keeping Kindenesse for thousands so it should be rendred he spake of Gods mercy in the sixth verse see Ephes. 2. 7. Titus 3. 4. it is called Great kindenesse Neh. 9 17. Marvellous kindenesse Psalm 31. 21. Merciful kindnesse Psalm 119. 2. Everlasting kindenesse Isa 54 8. Excellent loving kindenesse Psalm 36 7. Multitude of loving kindenesse Isa. 63. 74. We should shew loving kindenesse unto Christ and one unto another 2 Peter 1. 3. 1 Corinth 13. 4. Some mention two other vertues 2. Gods Jealousie by which he will have all due glory given to him and suffers not the least part of it to be communicated to the creature This care of his honor and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves as on the building of Babel Gen. 11. â— the Bethshemites 1 Sam. 6. 19. Nebuchadnezzar Dan. 4. 29 30. and Herod Acts 21. 22 23. 2. His Humility by which God descends to our capacity and graciously provides for our weaknesse examples of which are both Gods familiar conversing and conference with Moses and Abraham interceding for Sodom with David and others and especially the incarnation of Christ. CHAP. XIV Of GODS Power SO much be spoken concerning Gods Will Affections and Vertues there followeth Power in God by which God by the bare beck of his Will effecteth all things which he will and howsoever he will perfectly without labour and difficulty and can do perfectly all things which he wills this is called Absolute Power by which he can do more things then either he doth or will Actual Power is when God causeth those things to exist which he will have exist Both Gods Absolute and Actual Power is Active onely and no way Passive This Power of God is Infinite First In respect of the Divine Essence since it slows from the Infinite Nature of God for it is a most certain Rule that the faculties and powers of the Subject slow from the form and agree with the form Secondly In respect of the Object and Effects for God doth never so many and so great works but he can do more and greater although we must hold that God
earth is 4. Whether Islands came since the floud See Dr Browns Vulgar Errors refuted by Mr Rosse c. 13. 5. What is the cause of the saltness of the Sea The water of the Sea is salt not by nature but by accident Aristotle refers the saltish quality of the Sea-water to the Sun as the chief cause for it draws up the thinner and fresher parts of the water leaving the thicker and lower water to suffet adustion of the Sun-beams and so consequently to become salt two things chiefly concurre to the generation of saltishnesse drowth and adustion Therefore in Summer and under the torrid Zone the Sea is salter Our Urine and Excrements for the same reason are also salt the purest part of our nourishment being imployed in and upon the body Lydiat attributes it to under-earth or rather under-sea fires of a bituminous nature causing both the motion and saltnesse of the Sea Vide Voss. de orig progress Idol l. 2. c. 68. The Sea is salt 1. To keep it from putrifaction which is not necessary in the flouds because of their swift motion 2. For the breeding and nourishing of great fishes being both hotter and thicker 6. What is the cause of the ebbing and flowing of the Sea There have been many opinions of the cause of the ebbing and flowing of the Sea De quo plura pro ingeniis differentium quam pro veritatis fide expressa Some say it is the breathing or blowing of the world as Strabo Albertus Magnus One said it was because the waters getting into certain holes of the earth were forced out again by Spirits remaining within the earth Macrobius said it was by meeting the East and West Ocean Cicero seems to ascribe it only to the power of God others for the most part ascribe it to the various light or influences of the Moon which rules over all moist bodies Some attribute it to certain subterranean or under-sea fires The final cause of the Seas motion is the preserving and purging of the waters as the Air is purged by windes Isaiah alludes to the ebbing and flowing of the Sea chap. 57. 2. Coelius Rhodiginus Antiq. Lect. lib. 29. cap. 8. writeth of Aristotle that when he had studied long about it at the last being weary he died through tediousness of such an intricate doubt Some say he drowned himself in Euripus because he could finde no reason why it had so various a fluxion and refluxion seven times a day at least adding before that his precipitation Quoniam Aristoteles non coepit Euripum Euripus capiat Aristotelem Since Aristotle could not comprehend Euripus it should comprehend him But Dr Brown in his Enquiries seems to doubt of the truth of this story And Vossius lib. 2. de orig progress Idol cap. 69. denies that Decumani fluctus are greater then the other nine for he saith that he and his friends often observed it at the Sea that they were no greater then the others Other Questions there are concerning Rivers What is the original of Springs and Rivers What manner of motion the running of the Rivers is whether straight or circular As one part of the waters and the far greater part is gathered into one place and much of it hidden in the bowels of the earth and there as it were imprisoned or treasured up by making the Sea and dry Land so another part of them was appointed to run up and down within the earth and upon it in Springs and Rivers which Rivers are nothing but assembling of the waters into divers great chanels from the fountains and springs which the Psalmist describeth by its matter and use or effect Psal. 104. 10. He sendeth the springs into the valleys which run along the hils that is He made the Springs and Fountains to conveigh waters from place to place the use of this is to give drink unto the beasts even unto the wilde Asses who quench their thirst there vers 11. There be many other uses of Springs and Rivers but this is noted as the most manifest and evident Another use is for the Fowls which have their habitation in the Trees which grow near and by means of these Springs and there they sit and sing vers 12. These Springs bring up so much moisture to the upper parts of the earth as causeth Trees to grow also for Fowls to build and sing in * Some of the waters were drawn up into the middle region of the world and changed into Clouds that so they may be dissolved and poured down again from thence upon the hils also and other places which cannot be watered by the Springs that so the whole earth may be satisfied with the fruit of Gods works Iohn Baptista Scortia a Jesuite hath published two Books of the River Nilus Wendeline hath written a Book which he calleth Admiranda Nili It seemeth not without cause that the name Paper is derived from Papyrus growing in Nilus so much Paper hath been written thereof Purchas his Pilgrimage lib. 6. cap. 1. The soyl of Aegypt is sandy and unprofitable the River both moistning and manuring it Yea if there die in Cairo five thousand of the plague the day before yet on the first of the Rivers increase the plague not only decreaseth but meerly ceaseth not one dying the day after Id. ibid. The name Nachal a Torrent is given to this River in the Bible Numb 3. 5. Iosh. 15. 47. Isa. 27. 12. 2 Chron. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the name Nilus is derived from it The Poets feigned that Iupiter Neptune and Pluto divided the Universe and that Neptune had the Sea for his part which is called Neptunus either à nando from Navigation or a à nubendo from Covering because the Sea covers the earth and Pontus the Nations about Pontus thought no Sea in the world like unto their own and doubted whether there were any other Sea but that whence Pontus was used for the Sea in general The Sea is a wide and spacious place Psal. 104. 25. The great deep the womb of moisture the well of fountains the great pond of the world The reason of the greatnesse and widenesse of it is the multitude of waters which were made by God at the first which because they did cover the earth and inclose it round it must needs be farre greater then the earth and therefore when God saw fit to distinguish the dry land from the earth must needs have very great ditches cut for it in the earth and caverns made to hold it and therefore the earth in the Scripture is said to be spread out upon the Sea because a great part of it is so in respect of the waters that are under it Again The principal use of the Sea and waters thereof was that it might supply vapours for making of the Clouds by the attraction of the Sun and native heat of the Sea in respect of some fire which God
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
that are under their charge Secondly This Office is to continue till the end of the world 1. From the Institution of Christ appointing this Office 1 Cor. 12. 28. in the last and purest times Revel 21. 14. the twelve foundations are the twelve Apostles 2. From the promise made to it which supposeth that the subject of the power shall remain Mat. 28. ult See Ier. 3. 15. Isa. 66. 2. 3. The necessity of this Office is as great now as ever The ends of it are two The gathering and perfecting of the Saints Ephes. 4. 11 12. So long as one Saint is to be converted and one grace to be compleated there needs a Ministery For that part of the Objection That their Calling is Antichristian In these licentious dayes several truths in Pamphlets are called Antichristian Baptizing children frequenting Ordinances the Ministery the Doctrine of the Trinity that Magistrates should meddle with matters of Religion that we prove our Justification by our Sanctification Meeting-places or Churches for the people of God to assemble publickly in The Papists say We have no true Ministery because at the Reformation we received it not from Rome The Brownists say Our Ministers are not rightly called into their Offices because we received it from Rome Not every thing ordained by Antichrist is forthwith to be rejected but onely that which he doth quà Antichristus as he is Antichrist But Bâ—shops were before ever Antichrist appeared in the world Hilary against the Arians saith Quisquis Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium That Church Ministery and Sacraments where Christs holy Spirit is graciously effectually and savingly present can no more be denied the name of a true Church then that man can be denied the name of a true man who eateth drinketh walketh speaketh reasoneth and performeth all the operations of sense motion and understanding we may feel in our selves the power and efficacy of our Ministery and Sacraments Brown the Father of the Brownists was the first of note that did separate himself from the Church of England and said that we had not a Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament in stead of bread whereupon he began to think better of the Church of England and returning home he became Pastour of a Church in Northamptonshire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its corruptions should be a true Church It is a necessary act of a Ministers Call to be ordained by other Ministers not necessarily a Bishop the Reformed Churches beyond Seas used not that but the Imposition of Presbyters and in England no Bishop could ordain alone but Presbyters besides him were to lay hands on the man ordained Of the Ministers Calling Some say the inward Calling of a Minister is a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and Mans salvation See Act. 8. 21. Simon Magus refused his heart was not right or straight before God Not sufficient inward gifts of minde of knowledge learning and vertue is the inward Calling to the Ministery because all these things may befall such an one as ought not to undertake the Ministery at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church For the outward Calling there is no particular manner or kinde of Calling binding the conscience to that and no other because bare example without a precept doth not binde He hath the outward Calling to the Ministery who is appointed to this by such who are intrusted with this care Paul left Titus in Creet to ordain Elders that is Ministers There is a double Calling necessary to a Dispenser of the Mysteries of Salvation Inward and Outward The Inward inableth them the Outward authorizeth them to discharge their sacred Function Where there are gifts if God encline the heart of the party to enter into the Ministery there is an inward Calling yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary we are not now to expect extraordinary Callings since miracles are ceased The ordinary Calling is by the imposition of the hands of the Presbytery Ier. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at least approved of Doctor Featleys distinction of Clergy and Laity The Calling of men to the Ministery is either Immediate and Extraordinary such as the Prophets had in the Old Testament and the Apostles had by Christ himself mediate and ordinary such as is now a days of Pastours both are divine every Minister is as truly called though not as immediately as in the Primitive times Matth. 9. 38. Act. 20. 28. Munus Apostolicum the Apostolical Function is ceased because the Apostolical gifts are ceased speaking by an infallible spirit speaking all languages having care and rule of all Nations Ordinary Presbyters are appointed by the holy Ghost Ephes. 4. 11. Pastours who have an ordinary mediate Call are made the gift of God as well as the extraordinary Offices they are both equally divine but they differ in three things 1. Those which are immediately called have God only for the Authour as Paul saith called by God and not by men 2. Those which are immediately called are for the most part endowed with a singular priviledge of not erring and gifts of miracles though sometimes it be otherwise 3. They are not tied to one particular Church but are sent to all indefinitely an immediate Call is not now to be expected The nature of a Ministers Call consisteth in two main things Election and Ordination In the Reformed Churches of France and Geneva the people give no voices in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the Pastours and Guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist. 83. Some say the original power is in the Church Acts 1. 14. the formal in the Ministers as to see is originally in the whole body but formally in the eye
gap Ieremiah prayed so much and earnestly for the people till God was even fain to discharge him Paul almost in every Epistle tels them to whom he writeth That he maketh mention of them in his prayers and the Apostle tels the Colossians that Epaphras a Minister of theirs did labour for them fervently in his prayers Reasons 1. It is one of the most excellent means to make their other labours prosperous by procuring a blessing upon them from God 2. This is the next way to provoke in his heart a holy Christian and spiritual love of them Let any man accustom to pray to God fervently for any person and it will increase an holy and heavenly affection to them as much as any one thing in the world graces grow and increase by exercise prayer is an exercise of love and charity 3. This is the best way to prevent discouragement in ones labours We may communicate with evil Ministers See 1 Sam. 3. 12 25. 30. 1. Our Saviour hath taught us to hold communion with wicked men for the godly's sake that were among them Yea with such as were tied in the cords of sinne with such as did manifestly live and die in their sins without repentance Iohn 8. 21 59. with Luk. 22. 7 8. Of the Brownists Mr Paget in his Arrow against the Separatists Chap. 8. shews That both Ainsworth and Barrow hold that Baptism administred by Papists is to be retained Ministers must be faithful in their Calling Christ was a merciful and faithful high-Priest His faithfulnesse consists in these things First In revealing the whole counsel of God Acts 20. 27. and only the counsel of God Secondly In dwelling among their people and using their best indeavour to know them well Prov. 27. 23. Iohn 10. 14. Acts 20. 20 28. Phil. 2. 19. 1 Thess. 3. 5. Col. 4. 8. Heb. 13. 17. One saith It is but the least part of a Ministers work which is done in the Pulpit Paul taught them from house to house day and night with tears Act. 20. 29 31. To go daily from house to house to see how they live Ministers must be themselves of an unblameable life Matth. 5. 13. Act. 20. 28. 4. 12. 5. 22. They must frame their lives answerable to their Doctrine This was typed by Aarons Urim and Thummim which he was to carry in the Brest-plate upon his heart for the one betokened Light and Verity of Doctrine the other Uprightnesse and Integrity of life The same was also signified by the golden Bels and Pomegranates hanging round about upon the hemme of his priestly vestment for the Bels are no other then the sound of wholsom preaching and the Pomegranates then the fruits of good living Peaceable not given to sutes and contentions with the people 1 Tim. 3. 3. They should be couragious and bold as Luther Painful Their Calling is a labour 1 Thess. 2. 9. and a travel 2 Thes. 3. 8. Those that labour in the Word and Doctrine I laboured more abundantly then they all Send forth labourers into thy harvest Verbi Minister es hoc age was Mr Perkins Motto See 2 Tim. 4. 1. He must be diligent and painfull both in Study and Preaching Melancthon said there were three hard labours Regentis Docentis Parturientis I have heard it as a certain truth concerning Reverend Mr Bains that every Sermon cost him as much in his sense as he thought as it did ordinarily cost a woman to bring a childe into the world I travel in birth till I see Iesus Christ formed in you Chrysostome saith The work of a Minister is more laborious then that of a Carpenter When he hath wrought hard all day he goes home and comes again in the morning and findes his work as he left it but we hew and take pains and leave our people and come again and finde them worse then before The Honour and Dignity of this Function Although the Ministery above all Callings be most subject to the contempt and disgrace of prophane men yet the Function is a worthy and excellent work and as God himself hath greatly honoured them so can they not but be honoured of all those who are the children of God 1. The subject of this Office is the souls of men their far better and more worthy part the spiritual immortal and most heavenly part of man other functions are conversant about the body or estate 2. The proper end of this is to procure Gods greatest glory in subduing souls to him and in bringing men to the greatest happinesse whereof they are capable even to grace here and glory hereafter This is to establish the spiritual Kingdom of grace in the hearts of men to convert them to God and make them heirs of everlasting happinesse At the last day shall Andrew come in with Achaia by him converted to the saving knowledge of the truth Iohn with Asia Thomas with India Peter with the Jews and Paul with the Gentiles See 1 Thes. 2. 19. A Minister is called a man of God 1 Sam. 9. 5. 1 Tim. 5. 1. 2. 3 17. His chief busines is to deal with God and to be his Messenger unto men the man of his counsel who was admitted to be familiarly with him yea whose whole life was to be consecrated to a speciaâ—â—ttendance upon God and his special service of making his waies known unto the sons of men They are called Messengers of the Lord of Hosts Mal. 2. 7. Embassadours of Christ 2 Cor. 5. 10. Angels of the Churches Fathers of their people 2 Cor. 5. 19 20. God tels Levi he will be his inheritance Deut. 10. 8 9. God protects them Revel 2. Christ holds the Starres in his hand We are commanded to receive them in the Lord to hold them in reputation to esteem them very highly for their works sake to hold them worthy double honour and to obey them Good men have loved faithful Ministers 2 Chron. 30. 22. 31. 4. 35. 2. Mat. 10. 11. Act. 16. 15. Aquila and Priscilla preferred Pauls safety before their own Obadiah hid the Prophets with the hazard of his life 1 King 18. 4. See against the contempt of them as Ministers 2 Chron. 36. 16. Luk. 10. 16. Of their Maintenance A sufficient maintenance is due to the Minister 1 Cor. 9. 9 10 14 15. The stipend of Ministers must be sufficient honourable and stable but the quota pars is not determined 1 Tim. 5. 17. Honour there is maintenance the Elder is the Minister If they be worthy to receive then it is not in the pleasure of man to pay as he list If the maintenance must be honourable then it must not be of benevolence for that is commonly both scant and uncertain which is a thing miserable not honourable Tenuitatem beneficiorum sequitur ignorantia Sacerdotum It is a great Question An decimae Ministris jure divino sint solvendae The Schoolmen are generally for the negative
is naturally cauterized 1 Tim. 4. 2. it puts feeling and apprehension into us this is the first work of Grace converting upon the soul when it begins to be tender Act. 24. 16. and is not able to endure those heavy burdens of sinne which before though mountains it never felt is also now active that was silent Dan. 9. 8. Ezra 9. 6. 2. Whereas naturally it is self-flattering it will accuse when it ought naturally it stirreth in a false way promising heaven and salvation when there is no such matter Deut. 29. 19. Davids heart soon smote him and Psal. 51. he acknowledged his sinne and bewailed it and again I and my house have sinned Conscience speaketh the truth Thus often thou hast prophaned the Sabbath abused thy self and that in all the aggravations this makes the godly lie so low in their humiliation 3. The erroneousnesse of it is taken away the mischief of an erroneous conscience is seen in Popery and other heresies how they make conscience of worshipping that which is an Idol if they should eat meat on a fasting-day not odore the Sacrament how much would their hearts be wounded this erroneous conscience brought in all the superstition in the world but the godly obtain a sound judgment conscience is to be a guide 4. The partial working of it about some works but not others is taken away as Herod Psal. 50. those that abhorred Idols did yet commit sacriledge they neglect the duties of one of the tables as the civil mans conscience is very defective he will not be drunk unjust yet regards not his duty to God is ignorant seldome prayeth in his Family the hypocritical Jews and Pharisees would have Sacrifice but not Mercy Secondly Inward motions and thoughts of sinne as well as outward acts his conscience now deeply smites and humbleth him for those things which only God knoweth and which no civil or worldly man ever taketh notice of So Paul Rom. 7. How tender is Pauls conscience Every motion of sin is a greater trouble and burden to him then any grosse sinne to the worldling Hezekiah humbleth himself for his pride of heart Matth. 5. the Word condemneth all those inward lusts and sins which are in the fountain of the heart though they never empty themselves into the actions of men the conscience of a godly man condemneth as farre as the Word it is not thus with the natural mans conscience nor with the refined Moralist he condemneth not himself in secret he takes not notice of such proud earthly motions they are not a pressure to him Thirdly In doing of duties to take notice of all the imperfections and defects of them as well as the total omission of them his unbelief lazinesse rovings in the duty I beleeve Lord help my unbelief All our righteousnesse is a menstrâ—ous ragge A godly man riseth from his duties bewailing himself Fourthly To witnesse the good things of God in us as well as the evil that is of our selves it is broken and humbled for sinne yet this very mourning is from God Fifthly About sins of omission as well as commission whereas the wicked if they be drunk steal have no rest in their consciences but if they omit Christian duties they are not troubled Mat. 25. 36. Sixthly In the extremity of it being rectified from one extream fals into another from the neglect of the Sacrament they fall to adoring of it this is rectified by grace it will so encline him to repent as that he shall be disposed to believe so to be humble as that he shall be couragious Seventhly Converting grace also removes 1. The slavishnesse and security of conscience and puts in us a spirit of Adoption Rom. 8. All the men in the world could not perswade Cain but that his sins were greater then could be pardoned 2. That natural pronenesse to finde something in our selves for comfort men think if they be not their own saviours they cannot be saved at all Phil. 3. I desire to know nothing but Christ and him crucified and count all things dung for his righteousnesse 3. The unsubduednesse and contumacy in it to the Scripture Conscience is wonderfully repugnant to the precepts and holinesse of Gods Law in the troubles of it contradicts the Scripture way of Justification CHAP. XVII Sanctification of the Memory MEmory is a faculty of the minde whereby it preserves the species of what it once knew 1 Chron. 16. 15. Memory is the great keeper or master of the rols of the soul â—rariâ—m animae the souls Exchequer Sense and understanding is of things present hope of things to come Memoria rerum praeteritarum memory of things past It is one part of the sanctity of the memory when it can stedfastly retain and seasonably recal the works of the living God A sanctified memory consists in three things First In laying up good things concerning God Christ Gods word his Works experiments Mary laid up these things in her heart Secondly For a good end sinne to be sorry and ashamed of it Thy word have I hid in my heart that I might not sinne against thee Remember the Sabbath to sanctifie it Thirdly In seasonably recalling them thy personal sins on a day of humiliation Gods mercies on a day of thanksgiving good instructions where there is occasion to practise them A sanctified memory is a practical memory as the Lord sayes Remember the Sabbath-day to keep it holy Psal. 109. 16. A Countrey-woman after the hearing of a Sermon met as she was going home with the Minister he asked her where she had been she told him at a good Sermon he asked her the Ministers name and Text she answered she knew not him nor remembred the Text her memory was so bad but she would go home and mend her life Another complained that for the expressions and other things delivered in a Sermon he could remember but little but he had learned by it to hate sin and love Christ more CHAP. XVIII Sanctification of the Affections THe affections were called by Tully perturbations by some Affectiones or affectus by others passions The affections are different from the vertues which are called by their names They are certain powers of the soul by which it worketh and moveth it self with the body to good and from evil Or They are powers of the soul subordinate to the will by which they are carried to pursue and follow after that which is good and to shun and avoid that which is evil They are the forcible and sensible motions of the will according as an object is presented to them to be good or evil 1. Motions Rom. 7. 5. Anger Love Joy are the putting forth of the will this or that way The Scripture cals them the feet of the soul Psal. 119. 59 101. Eccles. 5. 1. 2. Motions of the will Some Philosophers place them in the sensitive soul but Angels and the souls of men separate from the body have these affections 1
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
of all that good they had by him or of all that they might have hoped to have enjoyed by his means if he had lived Furthermore publick persons are injured both the Magistrate in that the Laws and orders by him justly made are like mounds by an unruly beast troden down and broken and the whole Common-weal in that both the peace and quietnesse thereof is disturbed and seeds of discord and enmity sown among the members thereof for most times the murder of one breeds a quarrel amongst many that survive and also a member thereof is cut away to the hindring it of that service which his sufficiencies either for the present did or for the future might have afforded it And lastly A stain and blot is cast upon the face thereof and that such a stain as cannot be washed away but by the bloud of him that did cast it on It is also mischievous to the committer exposing him either to a violent death by the hand of the Magistrate or to fearfull punishments by Gods hand For the bloud-thirsty man shall not live out half his dayes and to everlasting damnation at last for murderers must be without unlesse repentance come betwixt Murder hath often been strangely discovered by Dogs Cranes Crows See the Theatre of Gods Judgement Chap. 11. Psal. 9. 12. Habakkuk 2. 11. and Camera Histor. Meditat. l. 2. c. 6. Luther reciteth a story of a certain Almaigne who in travelling fell among thieves which being about to cut his throat the poor man espied a flight of Crows and said O Crows I take you for witnesses and revengers of my death About two or three dayes after these murdering thieves drinking in an â—nne a company of Crows came and lighted upon the top of the house whereupon the thieves began to laugh and say one to another Look yonder are they which must revenge his death whom we dispatched the other day The Tapster over-hearing them told it to the Magistrate who presently caused them to be apprehended and upon their disagreeing in speeches and contrary answers urged them so farre that they confessed the truth and received their deserved punishment See Goularts memorable Histories p. 415 416. to 429. Self-murder is a great sinne and a manifest breaking of this Commandment For as in all the other Commandments the Lord doth forbid men to wrong themselves as well as their Brethren so likewise in this no man may sinne against his own honour and dignity no more then against the honour and dignity of another No man may defile his own body nor waste his own goods nor blemish his own name more then his neighbours therefore neither may he kill himself The killing of ones self is the highest degree of violating this Commandment because it crosseth the nearest of all bonds and observes not the rule of charity there where most charity is due for love should alwayes begin at home 2. This fact crosseth the strongest inclination of nature and clearest principles of reason for nature makes a man desirous of his own being and studious of his own preservation This is then contrary to the two strongest laws and rules of life the Law of God and nature 3. The causes of doing it are very naught First It comes from extremity of pride and impatiency He will not be at Gods command nor at his direction nor be at all unlesse he may be as he will himself and so it ariseth from an untoward mixture of high-mindednesse and base-mindednesse Base-mindednesse because he hath not strength enough of resolution to bear some evil which he feels or foresees high-mindednesse because he will not stoop unto the ruler of all things to bear the burden which he layes upon him 2. Another cause of this sin is horrible despair infidelity A third cause of it is an enraged conscience as in Saul Iudas Achitophel 4. The vehement temptation of Satan taking advantage either of a melancholick constitution of body or of the affrightments of conscience Thirdly The effects of it are bad for by this means a man wrongs God himself and the world He wrongs God first by breaking his Commandment 2. By defacing his Image 3. By leaving his standing wherein he was placed by him without and against his will Secondly He wrongs himself for he extreamly hazards himself to damnation if not certainly casts himself into hell for he runs upon a most palpable and fearfull crime and leaves himself no leisure at all to repent of it It is a hard thing to hope that he should be pardoned who willingly thrusts himself out of the way of repentance and doth commit such a fault that we never read of any in Scripture that did commit it but damned reprobates Lastly He doth great wrong to others also his friends and well-willers to whom he gives occasion of the greatest grief that can possibly befall them about the death of their friend in that the manner of dying is so uncomfortably wretched Besides to all the world it leaves a miserable scandal seeing all think and speak hardly of him that hath so done and it leaves a bad example to others Sauls murdering of himself made his own armour-bearer do it Iudg. 16. 30. Samson by publick calling as a Judge and singular divine calling as a Type of Christ and deliverer of the Church did pull the house down on himself and the Philistims that by his death he might deliver unto death the publick enemies of the Church Heb. 11. 32. Besides It cannot be said that Samson killed himself indeed he died with them but the end he propounded was not that he might die but he sought revenge upon the enemies of God which was the work of his calling and that which was like to bring and procure it As a zealous and diligent Preacher who by his pains and study in his Ministery impaireth and spendeth his health and strength cannot be said to be the procurer of his own untimely death for he hath spent his strength in his calling to which end God gave it him See Elton on this Command and M. Baxters Saints everl Rest par 1. Sect. 6. The Heathen Philosophers have adorned this fact as Cato is extolled for it see therein the vanity of mans reason and wit that can fall in love and liking yea admiration with such a monstrous wickednesse Amongst the Donatists there were the Circumcelliones who gloried in casting themselves down from rocks into the fire or by yielding themselves to death other wayes because it is written that the flesh is to be mortified and he that hates his life shall finde it With us the self-murderers are accustomed to be cast out in high-wayes or else in places where none else are usually buried and to have a stake knocked into them for the great horrour of the fact and to warn others Helps against this sinne 1. Maintain the peaceable and pure estate of your consciences this will make life sweet to him that
Almighty God all that Christ suffered so far as can be suffered without sin Zach. 13. 7. Mr. Hookers Gift of gifts on Titus 2. 14. There are eight things in hell pains which by no means Christs soul might suffer Darknesse destruction death and fire of hell remorse rejection malediction and desperation of the damned B. Bilsons Redempt of Mankinde by the death and bloud of Christ. p. 49 50 51 52 53. Vide Sandfordum de Descensu Christi ad Inferos l. 3. p. 152 ad 179. Bilson saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Saint Luke Act 2. expresseth Davids meaning doth alwaies note hell in the new Testament p. 170 171. But Sandford opposeth this de Descensu Christi ad Inferos p. 40 c. Nec valce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smalcii à priscis emendicatuÌ„ Ego dico tibi hodie ubi ponatur distinctio cris mecum in Paradiso nempe post diem Judicii Nam evertit hoc 1. Lectio Syriaca Ego dico tibi quia hodie cris mecum in Paradiso Et 2. Hodie illud salvatoris respondet quando latronis Dr Prid. Fascic Controvers Theol. cap. 4. de Eccles. Haec elusio inquit Suarez non interpretatio cùm dicat Christus petitionem latronis implendam esse eo ipso die Sandford de Descensu Christi ad Inferos Bishop Usher of Limb. PatruÌ„ Loquendum ut vulgus sentiendum ut sapientes Aristot. in Top. Of the Hebrew word Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See my Hebrew Greek Critica Infernus ab inferendo deducitur eò quod mortui efferantur domo humo inferantur Sanfordus de Descensu Christi ad inferos p. 68. Vide plura ibid. The Vulgar renders it Abire Act. 13. 4. Venire Act. 18. 5. 27. 5. Devenire Act. 9. 32. Supervenire Act. 11. 27. 27. 10. Quem admodum victoris triumphus duplex esse solet unus quidem in ipso campo quo hostes prosternit alter in civitate regia quo de victoria ante parta amplissimam gloriae affluentiae dominationisque mercedem capit ita Christus triumphavit dupliciter primò quidem in ipsa cruce ubi hostes devicit deinde verò in resurrectione ascensioneque ubi hujuscè victoriae suae luculentum fructum adâ—ptus est Sanfordus de Descensu Christi ad inferos lib. 4. The Exaltation of Christ is that glorious or happy estate into which Christ entred after he had wrought the work of our Redemption upon the crosse Mr. Perkins on the Creed Phil. 2. 4. Heb. 2. 7. 1 Pet. 1. 11. a Exaltationis graduâ— tres fuere totidem gradibus extremae humiliationis oppositi scilicet resurrectio à mortuis opposita morti ascensio in Coelos Desconsui in Sepulchrum ad inferos Sessio ad dextram Dei permansioni in Scpulchro in statu mortis vel apud inseros Ames Medul Theol. l. 1. c. 23. Rose that is his body rose the God-head could not the soul did not From the dead that is out of the grave Estey Resurrectio Christi fuit totius humanae naturae quae antea per mortem ceciderat Respectu animae fuit ab inferis vel à statu Dominio mortis cui anima prout pars erat humanae naturae fuit subjecta Respectu corporis fuit à mortuis sepulchro Ames Medul Theol. l. 1. c. 23. It was the custome of the primitive Christians when they met one another to utter these words Christus resurrexit Christ is risen Matth. 16. 21. 20. 19. See Luk. 24. 21 1 Cor. 15. 4. There be at this day who affirm That Christs body is in the Sunne an old heresie of the Maniâ—hees who affirmed That Christ in his Ascension left his body in the Sunne taking their ground for it from Psal. 19. 5. He set his tabernaclâ— in the Sunne That is a poor shift of the Polonians in their Catechism to avoid that Text John 2. 19. for Christs raising himself from the dead they say Graeca vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est reddita Latinò excitabo potest reddi erigam Unde sensus erit Christum à Deo excitatum ex mortuis suum corpus erexisse Beza doth render it erigam as the Vulgar excitabo but the sense is the same Christ ascended 1. To prepare a place for us Joh. 14. 4. 2. to send down the Holy Ghost into the hearts of his servants John 16. 7. 3. To triumph over Sinne Death Hell the Devil Ephes. 4. 8. 4. To make Intercession for us Rom. 8. 34. But the principall cause of his lifting up was the power of the Deity Acts 2. 33. and 5. 31. Why was he taken up in a cloud the Law was given in a cloud there was a cloud in the Tabernacle and Temple and so Christ was taken up in a cloud to shew that we should not be inquisitive into that which God would have kept secret Aquinas saith that as he was fourty hours in the grave to shew the truth of his passion so he ascended fourty dayes after his resurrection to shew the truth of his Resurrection He ascended from the mount of Olives Act. 1. 12. near which he had his bitter Agony in the Garden Luk. 22. 39. that thence he might also take the rise of his Exaltation But that the print of his feet should be there seen to this day whence he ascended we leave that to the Papists to beleeve if they be so sotish See Lithgows nineteen years Trav. part 6. pag. 283. Sedere ad dextram Dei phrasis non est propria sed metaphorica Christi tum summum honorem tum summii imperiuÌ„ designat Metaphora desumpta est à consuetudi-Regum Principâ—m qui eos ad dextram suam collocare solent quibus proximum à se tum honoris tum potentiae gradum in gubernatione concedunt 1 Reg. 2. 19. Matth. 20. 21. Utraque pars sessionis evidens est ex Scriptura Prior dâ— gloria Ephes. 1. 20. Altera de Imperio Râ—gni administratione Psal. 110. 1. Ephes. 2. 21 22. Altingius The sitting of Christ at the right hand of the Father is the highest and supream degree of his Exaltation wherein he hath received of the Father excellent Glory Dignity Power and Rule and is actually made the Head of his Church and Lord and Ruler of all things both in Heaven and Earth If we have so much benefit by Christs acting and suffering for us on earth by Christ humbled what have we by Christ exalted Ioh. 16. 7. He is present spiritually still with us here and acts in Heaven also for us He received a personal glory at his Ascension his body is calleed a glorified body Phil 3. 21. See Psal. 110 ult Phil. 2 8 9. 1 Pet. 1. 11. Isa. 53. ult We should love Christ not amore concupiscentiae but amicitiae not for some good we hope to get by him but for the good that is in him Cant. 1.
2. 19. * This acception of the word Catholick can hardly be proved out of ancient Writers Ecclesia Catholica vocatur 1. Respectu Ecclesiae Veteris Testamenti 2. Respectu particularium Ecclesiaruâ— 2. Respectu Catholicâ— Fidei Gerh. loc common This word Catholick is not found in all the Bible yet the sense being there it may be retained the word is the same both in Latine and Greek and signifies General It is used 1. Unproperly and so it signifies as much as Orthodox in which sense sometimes the Fathers use it this is the Catholick Faith 2. Properly so it signifies universal and so it is here taken Putant multi Catholicam dictam Ecclesiam ut distingueretur ab Iudaeorum Synagogis terrae Canaan limitibus circumscriptis Sed parum id verisimile fit cum Apostolorum aetate non in Palaestina modò sed etiam extra illam religione fuerint Iudaei quin plures quà m in Palaestina Eoque magis sit verâ—simile Catholicae nomen opponi coepisse ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haereticorum sâ—hâ—smaticorum quales Novationarum postea Donatistarum Vossius de tribus Symbolis The Church is called Holy in three respects 1. In respect of the Righteousnesse and Holinesse of Christ imputed which may be termed Sanctitas imputata 2. In respect of those degrees of sanctification wherewith it is endowed in this life which may be termed Sanctitas inchoata 3. In respect of the Rule and Law by which it is directed to serve God in Holinesse and Righteousnesse which therefore may be termed Sanctitas imperata Dr. Chaloners Credo Ecclesiam sanctam Catholicam part 2. sect 1. Ubicunque Dei verbum syncere praedicari atque audiri ubi Sacramonta ex Christi instituto administrari videmus illic aliquam esse Dei Ecclesiam nullo modo ambigendum est quando ejus promissio fallere non potest Mat. 18. 10. Calvin Instit. lib. 4. c. 1. Symbola Ecclesiae dignoscendae verbi praedicationem Sacramentorumque observationem posuimus Nam haec nusquam esse possunt quin fructificent Dei benedictione prosperentur Non dico ubicunque praedicatur verbum illic fructum mox exoriri sed nullibi recipt statam habere sedem nisi ut suam efficaciam proferat Id. ibid. Si solus essem in toto orbe terrarum qui retiâ—erem verbum solus essem Ecclesia rectè judicarem de reliquo toto mundo quod non esset Ecclesia Luth. Loc. Commun Class 1 cap. 37. de Ecclesia Luthers holy pains preaching and writing was not a Novation but a Renovation not a planting of a new Religion but a renewing and replanting of the ancient Religion not an Institution but a Restitution of the truth of God not an Introduction but Reduction of the true and holy Religion Dr Taylor on Rom. 1. 18. Rev. 2. 3. Epistola Pauli ad Romanos est epistola Pauli in Romanos Faius Vide Poly. Vir. hist. Aâ—g l. 6. Shew me that man who before the Councel of Trent held all the points of your Faith as they are now taught and received in your Church Dr Featleys Case for the Spectacles c. 4. See more there Bishop Iewel in a Sermon at Pauls Crosse made a publick challenge to all the Papists in the world to produce but one clear and evident Testimony out of Scripture or any Father or other famous Writers within six hundred years after Christ for any one of the many Articles which the Romanists at this day maintain against us and upon good proof of any such allegation he promised to reconcile himself to Rome Papists call themselves Catholicks but falsly being both heretical in Doctrin and Idolatrous in worship a Catholick is a right beleever all true beleevers in the world make but one Catholick Church Lyford Papists call themselves Roman Catholicks Catholick is universal Roman particular that is of the whole world this of one City So the Roman Catholick is as much as to â—ay Particular universal that is noâ— Catholick Catholick Downs Defence of former Answers against the Reply of N. N. See more there The Mahometists at this day assume the name of Saracens as your men do the name of Catholicks as if they came from Sarah the free woman Abrahams true and lawful wife when in truth they took their first beginning fram Agar the bond woman Dr Featleys Case for the Spectacles Chap. 6. Ecclesia Catholica universalis est tota est per orbem diffusa ac dissemâ—nata est Rom ana pars solum est particularis est Romae Pomaeriis circumscripta Extra Catholicam salus omnino nulla extra Romanam servati multi servanâ—â— Crakanth Defens Eccles. Anglic. Ut Donatistae nullam Ecclesiam praeter Africanam ita Papistae nullam agnoscant Ecclesiam Catholicam praeter Romanam quà m absurdè Catholicam Romanam quasi dicas universalem particulâ—rem vocitant Down Diatrib de Antichristo part 1. l. 3. c. 6. * See Rev. 18. 4. 2 Chro. 11. 14. Hos. 4. 15. 1 Cor. 10. 14. 2 Cor. 6. 17 1 Tim 6. 3. 1 John 5. 21. Vide Stresonem in Act. 14. 48. Conc. 162. pag. 528 529. If any man fall away from that Church which is not Christ his Spouse he cannot be charged justly with Apostasie Nullus pudor est ad meliora transire It is no shame to change for the better we left not Bethel the house of God until it became Bethaven the house of iniquity Dr. Hampton on 1 John 2. 19. See more there Vireâ—us â—oc suasit suadeo etiam ut ab illa Ecclesia non solum abstineamus quae haeresibus idololatria polluta est conventus habeamus ubi possumâ—s in quibus duo aut tres congregentur in nomine Christi si plures non possint Novam tum Ecclesiam non colligimus sed veteri nos adjungimus Rivet Grotianae Discus Dialysis Sect. 5. Certè praecipuum communionis vinculum missa est quam nos ut maximum sacrilegium abominamur Calv. Instit. l. 4. c. 2. Nos dicimus Ecclesiam bano aut illam posse errare ut Ecclesiam Corinthiorum Galatarum Ephesiorum reliquas hujusmodi nec errare modò verumetiam obrui tandem erroribus desicere quod ipsa experientia in multis demonstravit Dicimus autem veram Christi Ecclesiam Catholicam quae est electorum tantùm errare non posse si errores mortiseros insanabiles intelligamus at in levioribus rebus posse errare â—empe qua non simpliciter absolutè ad Ecclesiam necessariae quaeque fundamentum non evertunt Whitak controvers 2. de Ecclesia quaest 4. cap. 1. 1 Tim. 6. 12. 2 Tim. 3. 17. Gen. 20. 1 Sam. 9. 9. Ezek. 3. 1. Ezek. 34. 2. 1 Pet. 5. 1. Luk. 12. 24. 1 Cor. 4. 1. 1 Cor. 11. 10. Revel 1. 20. Quid magis Ecclesiae curandum quam ut idoneus praesit Episcopus At in Ambrosio obstare visum quod B.
and so are many able Protestant Divines Rivet in Gen. 28. Exercit. 125. and in his Iesuita vapulans Capel in Thes. Theol. Salmur Mr Cartw. against the Rhemists on Heb. 7. 4. and in his necessity of Discipline Mr Dod. Bishop Carleton Dr Prideaux Dr Sclater and Mr. Whateley were for the affirmative The Question saith Mr. Mede on Act. 5. 3 4 5. should not be Whether Tithes are due to the Ministers of the Gospel meaning as a duty of the people unto them but rather Whether they be not due unto God for so is the style of the Scripture All the tithes are mine these I give to Levi and not you There are many other uses for the imploiment of Bona Sacra if they be more then is competent for them and theirs Of Preaching It is in a setled state of things the publick interpretation and application of Scripture by a Minister assigned to the Office to a Congregation assembled for that purpose Or it may be defined A sound explicating of Gods Word with application of it in the way of Power and Office by him who is thereunto called 1. An Explication of Gods Word Nehem. 8. 8. The Levites when they read the Law of God or gave the distinct sense and meaning of the words So must the Minister he is commanded to divide the Word aright See Luke 24. 27 32. 2. Sound or right Explication for there is a depraving of the Scripture 3. With Application Reprove Rebuke Exhort with all long-suffering and Doctrine See 1 Cor. 14. 3. 2 Tim. 4. 2. 4. By Office and Power in him that is called So the general duty which lies on every Christian may be distinguished from the peculiar Office â—â— a Minister private Christians are to teach and admonish one another there is an Exhortation Charitative and Potestative which belongs to him that is called One saith It is an Ordinance of Christ whereby persons have received Gifts from Heaven and are separated to that Office to make known the will of God for the perfecting of the Saints The efficient cause is 1. Supream and principal Jesus Christ. 2. Instrumental persons which have received Gifts from heaven are called and set a part to the Ministery Secondly The material cause of it the Doctrine of Salvation Thirdly The formal making it known and applying it Fourthly The final for the perfecting of the Saints By the Word preached 1. Light shines in unto men Psal. 19. 7. to the end 2. It helps the Saints to mortifie their corruption Psal. 119. 9. 3. By it we conquer the devil Ephes. 6. 4. We overcome the World Iohn 5. It inableth us to perform the duties of our relations Col. 3. 16. to bear all crosses Rom. 5. 4. 6. Fils us with consolation and keep us from being Apostates The word is interpreted aright by declaring 1. The order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. Preaching consists of these Ingredients 1. Right Understanding 2. True dividing 3. Faithful interpreting 4. Zealous uttering 5. Powerfull applying It is not I suppose simply necessary one should take a set Text. Christ when he executed the Office of a Minister here on earth and taught the people sometimes interpreted a place which he took out of the Scripture as Luâ— 4. 17. out of Isaiah sometime without any set Text he spoke those things which were most apt for the edifying of the Church For the most part Christ preached sitting as Matth. 5. 1. Matth. 26. 55. Luk. 4. 16. Iohn 8. 2. so did others who came to great place and dignity in the Church ordinarily preach sitting too and therefore their Churches were called Cathedral because they preached sitting in chairs The Apostles were wont more often to stand as is manifest from Act. 13. and other places Christ sate to shew his great and eminent authority The Apostles stood to shew their respect to Gods people Raynold de lib. Apoc. Whether private persons not in office may preach If they have a Calling either it is Ordinary or Extraordinary if ordinary then they are not only gifted but tried and separated to it That men though gifted without being called to the Ministery and by Ordination set apart for it should take upon them the Office or ordinary exercise of preaching seems repugnant to those Scriptures Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this That he was sent from his Father Punishments have been inflicted on those that have medled beyond their Call as Uzziah Three places are alledged for Lay-mens preaching Rom. 12. 6. 1 Cor. 14. 31. Act. 8. 14. for their venting their experiences as they call it For the first place he means those that are by Office Prophets and Ministers or Deacons they must preach not those that have abilities only for then it will follow those that have ability may baptize and rule too The word Gift is used in Scripture for the Office it self or gifted calling Ephes. 4. 8 11. Two things are required to a calling Gifts and Authority Iohn 20. 21 22. For 1 Cor. 14. some think Paul speaks in that place not of ordinary preaching but of prophesying by the Spirit that is by Revelation Mr Cotton tels us these were not ordinary private men but such as had extraordinary Gifts the Gift of Tongues and the like liberty of preaching is not allowed them that want the like Gifts See 1 Cor. 12. 28 29 30. That place Act. 8. may receive answer from my Annotations on Acts. 11. 20. a like place Some learned Divines though they hold none may enter into the Ministery without a peculiar Call yet do say that a private man sufficiently gifted if he have the approbation of the Church may teach publickly they build it on that place 1 Cor. 14. where when the beleevers did meet together they are allowed to prophesie Mr Lyford in his Apology for our publick Ministery and Infant-Baptism Conclus 2. pag. 27 28. proves by three Reasons that the prophesying 1 Cor. 14. was extraordinary and not a standing ordinary Gift in the Church and others are of his judgement as Mr. Norton in his answer to Apolloâ—ius Chap. 11. and vers 30. of this Chapter proves as much The Scriptures lay down these Rules First No man must preach except he be sent take any office upon him unlesse he be approved a Gospel-order is to be preserved the Deacon the meanest order is to be approved A man is not to call himself nor to be a Judge of his own sufficiency Secondly People are admonished to take heed what they hear Mark 4. 24. and whom they hear 2 John 10 11. Thirdly Some will undertake to be teachers though they be never so ignorant of the things they teach 1 Tim. 1. 7. Fourthly Under this pretence false Prophets go forth into the world to corrupt the truths of God and poison the
souls of men 2 Cor. 11. 3. Ministers must preach often especially on the Sabbath Our Saviour preacht every Sabbath day Luk. 4. 21. So did Paul Act. 17 2. See 2 Tim. 4. 2. The Fathers preacht twice every Lords-day and almost every week-day Paul bids the Minister preach in season and out of season the Sabbath by reason of the publick meeting is a season of preaching it is requisite therefore for him to preach every Sabbath Again Christs custom was to go into the Synagogue every Sabbath-day and so the Apostles 3. The sanctifying of the Sabbath must be done in the best manner that may be both by Minister and people the Minister must be helpful to the people in the sanctifying of it he may then preach if he will give himself to reading and study as he is commanded 4. His duty is to labour in the Word and Doctrine that is to take great pains in it therefore he must preach Sabbath after Sabbath 5. Every one is required to be plentifull in the work of the Lord therefore the Minister in his special work of preaching must be plentifull and this he is not unlesse he preach at least every Sabbath and if his strength will serve him twice both morning and evening Ministers must in their preaching denounce Gods wrath against sinners 1 Sam. 12. 25. How comminatory are our Saviours words O generation of vipers how can you escape the condemnation of hell And Woe unto you Scribes and Pharisees Hypocrites And Woe unto the world because of offences And Woe be unto you that are rich and that laugh There shall be weeping and wailing and gnashing of teeth Paul is sharp 1 Cor. 6. 9 10. For such things sake the wrath of God comes upon the children of disobedience Tribulation and anguish shall be upon every soul that doth evil Moses dischargeth many vollies of curses upon those which break the Law of the Lord. Reasons 1. Because there is in every man an old man to be beaten down the threats of the Word are a necessary instrument for working in a man a hatred of sin 2. There remaineth in the best of Gods servants much presumption whereby they are apt to imbolden themselves in sinning the Law must make way for the Gospel the threats of the Word are a most needful means of humiliation This is the most fruitful and profitable teaching It is good for the impenitent to make him repent and for the penitent to make him repent more if they wisely limit the threats they utter There is a Frierly kinde of preaching to presse resemblances and similitudes too farre and a Jesuitical preaching to declaim much against Hereticks and urge some things of Morality But the best preaching is to convince men of their misery by sin and to shew them the way to avoid it Plain preaching is most profitable for a mixt Auditory He is the best Scholar that can teach Christ plainliest and for my part if I would set my self to be idle I would choose that kinde of preaching which is counted so laborious Dr Taylor on Tit. 9. Paul saith he there being the greatest Schollar of all the Apostles was the most fearful to make the least shew of it Doctor Preston being asked Why he preached so plainly and dilated so much in his Sermons answered He was a Fisherman Now Fishermen said he if they should winde up the Net and so cast it into the Sea they should catch nothing but when they spread the Net then they catch the Fish I spread my Net said he because I would catch the Fish that is I preach so plainly and dilate so much in my Sermons that I may win souls to Christ. Ministers must preach in the evidence and demonstration not so much of Art or Nature as of the Spirit and Grace Many turn sound preaching into a sound of preaching tickling mens ears like a tinkling cymbal King Iames resembled the unprofitable pomp of such self-seeking discourse stuft with a vain-glorious variety of humane allegations to the red and blew flowers that pester the corn when it stands in the field where they are more noisom to the growing crop then beautiful to the beholding eyes There is a kinde of fine neat dainty preaching consisting in well-sounding words and of strains of humane wit and learning to set out the skill and art of the speaker and make the hearer applaud and commend him which a man may well doubt whether ever God will blesse to the winning of souls These self-preaching men that make preaching little else but an ostentation of wit and reading do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use this course is of all other the fittest for the memory of speaker and hearer for the capacity of the simple and for the profitable making use of all learning and reading It giveth least scope to wander from the Text and holdeth a man most closely to the revealed will of God It hath the clear example of Christ who Luk. 4. having read his Text first interpreted it then observed the points of Doctrine saying This day is this Scripture fulfilled in your ears Then he began to apply it by way of reproof which he illustrated with â—it examples out of Scripture and so would have proceeded but his hearers moved with rage interrupted him The Doctrine must be soundly deduced out of the Text and then substantially handled It is a proposition either expressed in the Text or else concluded from it It must be proved by a Text or two of Scripture and confirmed by reason taken from the causes or effects or some other logical argument The Use is a Proposition syllogistically inferred from the Doctrine as the Doctrine is from the Text. The chief kinds of Uses are 1. Confirmation of truth 2. Refutation of error 3. Reproof of sin mixed with terror and dehortation 4. Instruction mixed with exhortation to do well 5. Consolation or strengthening for and in well-doing All Doctrines will not yeeld all these Uses but some one some another wherefore those must be taken that are fittest for time place or matter The preaching of all Doctrines is to end in Use and Application When Christ had laid down all the speculative considerations about the day of Judgement he bids them make use of it Matth. 24. â—2 Exhortation is so necessary that all the ministerial work is called by this name Act. 2. 40. 13. 15. See 1 Tim. 4. 13. 6. 2. In all the Epistles after the doctrinal part followeth the hortatory Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers 1 King 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoyned to Ministers under the Gospel Isa. 58. 1. Tit.