creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a
true perseverance in the faith 1 Cor. 1. 8. 10 13. We must be faithful 1. To God by being faithful in his Covenant as the Psalmist speaketh 2. To men for Gods sake in our several places in friendship as David and Ionathan Moses and Christ were faithful the Apostle saith In Stewards it is required that they be found faithful 1 Cor. 4 1. Titus 2. 10. 1 Cor. 4. 10. Ephes. 6. 21. Col. 4. 7 9. 1 Sam. 3. 20. 2 Sam. 2. 35. Nehem. 13. 13. 1 Tim 3. 11. Faithfulnesse is required and commended in all sorts of men Reasons The welfare and prosperity of all estates dependeth upon mans fidelity and faithfulnesse it will be impossible for any good to be done amongst men if each in his person and place be not faithful this therefore is required of all men Faithfulnesse is that vertue by which a man is careful to perform constantly and in truth all those duties to which either his place or promise or both do binde him Or it is that vertue by which a man is as good as his word when one doth speak good and is in deed as good as in speech this is faithfulnesse It hath two parts 1. The agreement of his meaning with his words at the time that he speaketh when he purposeth to do according as he speaketh 2. The agreement of his actions with his words and meaning when he continues constant in his purpose till he have done what in him lies to effect it as it is said of Boaz that when he had said the thing he would not be quiet until he had brought it to passe A promise is the proper subject of faithfulnesse in the well making and well keeping of that standeth fidelity CHAP. XIII Of GODS Patience Longsuffering Holinesse Kindenesse GOd is Patient Psal. 103. 8. Iob 2. 17. Gods patience is that whereby he bears the reproach of sinners and defers their punishments or it is the most bountiful will of God whereby he doth long bear with sin which he hateth sparing sinners not minding their destruction but that he might bring them to repentance This is aggravated 1. In that sin is an infinite injury offered to him therefore in the Lords Prayer it is called a Trespasse 2. He is infinitely affected with this hence in the Scripture he is said to be grieved with our sins to be wearied as a cart full of sheaves he is said to hate sin for although he be such a perfect God that none of our sins can hurt him yet because he is a holy and just God he cannot but infinitely distaste sinners Psal. 7. 11 12 3. He can be avenged immediately if he please Men many times are patient perforce they would be revenged but they know not how to compasse it He apprehends at the same time what he hath done for us and withal our unthankfulnesse unkindenesse and yet endured Cain Saul Iudas a long time 4. He beholds the universality of sin all men injure him the idolatry of the Heathens blasphemy among Christians the prophaner sort are full of oathes adulteries the better negligent lazy cold Men make it their businesse to sin against him Ier. 32. 31. 5. God not onely not punisheth but still continues his benefits the old drunkard is still alive 6. He sets up a Ministry to invite us to come in and we have that many years Forty years long was I grieved with this generation 7. In Christ patience was visible there was living patience 8. He afflicts lightly and mercifully to win us he makes thee sick and poor to see if it will make thee leave thy sinning Object God seems to be very impatient by his severe judgements inflicted on Persons Families Churches Nations Answ. 1. Such are very few in comparison of those to whom he shews great patience 2. He is long patient to them before he come upon them in justice 3. He proceeds very deliberately and leisurely when he doth punish such 4. When at last he comes in judgement it is in goodnesse to mankinde and that they might be a warning to others God must punish sometimes to evidence 1. That his patience is a powerful patience proceeding from riches of goodnesse Rom. 2. 4. not a patience perforce 2. To shew that it is a knowing patience and comes not from ignorance 3. That it is a just patience 4. That it is a holy patience Psal. 50. 21. 7. God is Longsuffering Exod. 34. 6. Longsuffering is that whereby he expecteth and waiteth a long time for repentance or it is the most bountiful will of God not suffering his displeasure suddainly to rise against his creatures offending to be avenged of them but he doth warn them before hand lightly correct and seek to turn them unto him Christ endured Iudas till the last Long-suffering is a dilation of revenge though we be provoked it is a further degree of patience patience lengthened out further Rom. 9. 22. God endures to wonderment above measure beyond all expectation Reasons 1. That men might not despair 1 Tim. 6. 16. 2. For his glory 3. From his love a husband will forbear his wife 4. To leave men without excuse Gen. 6. 3. and 15. 16. 1 Pet. 3. 20. God cannot properly suffer for all things are active in him It denounceth a woe to all those who despise and abuse the riches of Gods patience to us the Apostle calls it Treasuring up wrath that is as a man lays up something every day till at last he get a great sum so thou addest still to thy damnation God will so much more severely damn thee by how much he hath dealt more kindely with thee We should glorifie God for sparing us so long and waiting for our repentance we should be like him slow to anger patient not easily provoked Rom. 15. 4. Magistrates Ministers and all must be like God wait for repentance Eccles. 8. 11. It reproves them that hence take liberty to sin patience abused turns into fury and are the worse for Gods forbearance Matth. 24. 48. Luke 12. 45. Christian patience is that grace of God whereby a man is enabled through conscience of his duty to God to bear what evils God shall lay on him and to wait for the promises not yet performed it is the fruit of faith and hope Faith and patience are often coupled together As by faith we enjoy God and by love we enjoy our neighbor so by patience we enjoy our selves saith a Father We had need of patience that our faith may be lively and our hope continue to the end Without patience we cannot worship God believe in him love him pray hold out deny our selves suffer losses bear reproaches God will exercise us with many trials defer the bestowing of good things therefore we have need of patience There is a threefold patience 1. In working Rev. 3. 26. Hab. 2. 10. to be able to go through the difficulties which clog holy
And so much for the Matter of true Worship The Manner followeth which is as carefully to be looked unto as the Matter neither shall any service we perform be acceptable unto God further then the manner of performing the â—anâ—â— is agreeable to his will Know four things are required to the right performing of Gods Services in this kinde 1. Sincerity 2. Diligence 3. Faith 4. Reverence And when we do worship truly diligently faithfully reverently then we also worship him acceptably and fruitfully For sincere worshipping of God we may learn it by the Apostles denying it of some that preached Christ of contention what we do for a right end attainâ—â—g of grace and for the right motives Gods Commandment and Honour that is done truly for truth in this case is the agreement betwixt the shews we make and meaning we have To the sincere performing of the acts of Worship three things are requisite 1. That we do it upon a right motive which must be Gods Commandment because he requireth us so to serve him not pray to be seen of men 2. For a right end which must be the shewing of our obedience to God and winning of grace from him according to his promise 3. With the joyning together of the inward and outward man the Soul and Body The Scripture requireth this in prayer by special name saying that God is neer to all those that call upon him in truth that is with a true intention to please him and a true desire to get grace from him The thing which ought to make a Preacher preach is that he may be Gods Instrument in converting and edifying souls seeing God hath appointed to do this work by the Ministry of men The thing which should make the people come to Church is that by hearing their souls may live seeing God hath appointed preaching to save men When we do in our souls aim at the right end of the several kinds of Worship we perform seeking to approve our selves to God so in them that by them we may profit according to his institution this is Truth The second thing is Diligence which will follow upon Truth and is joyned with it for alwaies they go together as the contrary vices and therefore in the Hebrew one word signifies both negligently and guilefully in that speech Cursed be he that doth Gods work negligently He that would serve God acceptably must serve him heedfully Eccles. 5. 1 2. Mark 4. 23 24. Heb. 2. 1 2. Reasons 1. Because of Gods peculiar presence in his Ordinances Ezek ult ult Revel 21. 3. he is there present 1. In Majesty Exod. 40. 34. 2 Chron 5. 14. Isa. 6. 7. the Ordinances of the Gospel are compared to a wedding Feast Matth. 22. where the King comes in therefore we are said to come to a throne of grace 2 In holiness Isa. 6. 3. Psal. 48. 1. Ezek 45. latter end Rev. 4. 8. 3. As a Judge Ezek. 22. 2. Rom. 2. 14. Iob 9. 15 4. In jealousie as in the second Commandment which is quicksighted Iosh. 24. 19. 2. Look to the rule of all your converses with God Rom. 12. 1. word-service it may be rendred as 1 Pet. 2. 2. It is 1. A straight rule Psal. 19. 7. one may quickly go awry 2. A spiritual rule Rom. 7. 12. 3. An harmonious rule Iam. 2. 10. 3. Consider the evil frame of your spirits that are to walk with God in this rule 1. There is much enmity in them to every duty 2. Much inadvertency in the things of God 3. Looseness and vanity in the thoughts Ier. 4. 14. 4. God is more honoured or dishonoured in your religious duties then in all the actions of your lives there they actively intentionally and solely intend his glory therefore more of their spirits should be laid out in these duties then in all their other actions Psal. 103. 5. 5. The Devil is there present Matth. 13. 19. 1. As an accuser as of Iob. 2. As an Opposer Zach. 1. 2. 3. As an Executioner Isa. 29. 13 14. This diligence is a setting ones self to procure to ones self the benefit of the exercise an indeavour and striving in good earnest to have the graces wrought in us which these exercises are to work This Diligence consists in three things 1. A taking pains to fit and prepare our selves for these Exercises before hand 2. A due carriage of our selves in them 3. A due use-making afterwards For the first we must all know that there is a very great natural unfitness in our hearts to perform any religious work any good work at all that which is of it self unfit to effect any thing must be fitted for the work before it be imployed in the same The heart of the best man is very apt to be out of tune as it were for Prayer Meditation hearing when it is exercised about worldly matters it is made very unapt to matters of godliness because it cannot converse in the world in that holy and discreet manner it ought wherefore it must be new tuned and that is to be the first pains of a good man without which his following labour is lost This preparation is double 1. Common to all Exercises of Religion 2. Proper to some special Exercises The common Preparation stands in four things 1. In knowledge of the Exercise to be performed both that it is by God required and what good he intends by and how he would have uâ— perform it For it is impossible that any man should well worship God in anything who hath not received convenient information of the nature and use of that thing No man can pray except he know what it is to whom to be made in whose Name and what good he shall attain by it Nor reade nor hear unless he know the needfulness and nature of these Ordinances For it is the Word of God by which all things are sanctified in that our minds are thence instructed of the lawfulness and manner of performing them This is the foundation which must be first laid to all that follows to be made acquainted what the exercise is what good it will bring how necessarily required that so a man may do what he does out of this knowledge and not serve God he knows not with what 2. A man before he comes into Gods presence about such works must repent of his sins yea renew his repentance bethinking himself of the several things which he latest committed to work a fresh measure of grief in his soul with a full determination of heart to strive more against them for God cannot endure to be served with a foul hand The sprinkling water must be sprinkled upon us and we must purge our selves from all uncleanness if we draw near to him So in the old Law they were to wash their clothes after some pollution and when God came to them to put off their shooes And that is it which David saith I will wash mine hands in
adultery when one alone either man or woman is married and the other not married as if Ioseph had abused his Mistresse here if the woman were either married or contracted both were to die if the woman be single we reade no Law of death there is also a double adultery when both the man and woman are married as David and Bathsheba which deserves death also by the Law so married folks do break this Law in regard of others Also secondly in regard of themselves both for the entrance into matrimony and use of it for entrance by a sinfull choice and a sinful proceeding Choice if one choose one within degrees prohibited as he in Corinth his fathers wife his step-mother or one formerly contracted and not justly severed from another Also for manner of proceeding when it is without consent of parents such a marriage is unlawful And so much for the breach in the entrance in the use it is by aversnesse to each other and by abuse These are the things directly forbidden in this Commandment indirectly there are forbidden all occasions of filthinesse and all appearances of it occasions to ones self and others To others by garish and overcostly attire especially the manner of the attire when it is light and fantastical also by impudent and immodest carriage Occasions of lusts to ones self are chiefly three 1. Idlenesse and sloth when men do give themselves leave to neglect their calling this we have examples of in Sodom David and this the Heathens by light of nature have discovered Quaeritur Aegystus quare sit factus adulter In promptu causa est desidiosus erat Secondly Intemperance provokes and nourisheth lust whether it be in meat or drink the Sodomites after fulnesse of bread fell to strange flesh especially drinking wine and strong drink to the inflaming of the body Drunkennesse and uncleannesse commonly go together Hosea 4. 11. Ephesians 5. 18. Iames 5. 5. 1 Pet. 4. 4. Reasons 1. The body is enflamed and the minde then made uncapable of those wise and holy considerations which should resist Satans temptations wine takes away the heart the reason turns a man into a Swine and then into a Goat or Horse 2. Intemperance banisheth modesty which is the keeper of chastity Prov. 47 8 13. Tit. 2. 3. Thirdly Another occasion of lust to ones self is indiscreet venturing upon solitary places chiefly in the dark and conversing with such persons as a man findes himself inclin'd unto in this affection for then is a man out of Gods protection then the Angels cease to guard him and the Spirit to confirm him These be occasions of evil appearances also are light behaviour light attire suspected company Lust is 1. Unseemly for man it makes us unlike God and the holy Angels Alexander knew by two things that he was not God by his lust and sleep 2. It makes us unlike Christians and like Heathens 1 Thess. 4. 5. The Turks keep their Festival-day on Venus-day and the happinesse they did look for is a Paradise of bodily pleasures nay this makes you like the beasts 2. Full of vanity it doth not satisfie Ezek. 16. 18 29 30. Messalina was tired but not satisfied with her lust 3. Full of vexation how many are the fears jealousies and quarrels in the pleasures of lust CHAP. IX The eighth Commandment THou shalt not steal THe sixth Commandment gave charge for preservation of mans life the seventh for the honesty and chastity of the body to keep it holy and undefiled now the Lord cometh a degree lower and sheweth that he doth not onely care for our lives and for our bodies that they may be kept holy but also for our goods and cattel our corn our wares our gold and silver and whatsoever they have that they may be in safety This Commandment enjoyneth men a due carriage in regard of worldly goods This carriage is 1. Inward in judgement will thought affections 2. Outward which concerns the goods of every mans self and of others For our own goods in regard of getting keeping using For getting here is required the having of a lawful Calling and using it lawfully with diligence discretion cheerfulnesse and moderation For keeping is required thrift for using liberality Now for the goods of others there is required justice that is the vertue of giving every one his own The common rules of which are Do as you would be done to and Serve each other in love and the parts are truth and fidelity plainnesse and equity There are several kinds of Iustice. 1. Commutative consisting in a right exchange of one thing for another the principal sorts of which are 1. Buying and selling 2. Setting and letting with taking 3. Borrowing and lending 4. Hiring and labouring for hire 5. Partnership 2. Distributive Iustice stands in a right division and parting of things all things civil in four chief things Matter of Law about meum and tuum publick Lands and Stocks publick Payments and forfeitures and in things sacred Things profane and common wherein we have to deal with man must be rightly distributed and so must things sacred wherein the Lord of Heaven is interessed But one observes that it is an error to be noted among the Expositors of the Decalogue that they rank Sacriledge as a sin of the eighth Commandment when it is a sin of the first Table and not of the second a breach of the loyalty we immediately owe to God and not of the duty we owe to our neighbour To steal or alienate that which is sacred is to rob God not man for he is the proprietary of things sacred Mal. 3. 8 9. He that commits this sin indirectly and by consequent robbeth men too viz. those who live of Gods provision Iulian the Apostate robbed the Church of the Revenues thereof and took away all contributions to Schools of learning that children might not be instructed in the liberal Arts nor in any other good literature He exaggerated also his Sacriledge with scornful jests saying that he did furthâ—r their salvation by making them poor seeing it was written in their own Bibles Blessed are the poor for theirs is the Kingdome of Heaven All manner of stealing is expresly forbidden Ier. 7. 9. Ephes. 4. 28. Theft is a taking away secretly of another mans goods the owner not knowing of it One is guilty by consenting and agreeing with a thief Rom. 2. or giving him counsel or hiding his fact This is so peculiar a sin in servants as the Latine words which now signifie theeves did at first signifie servants onely as fur was a servant Quid facient Domini audent cum talia fures So latrones robbers were first those which did à latere stipari Object God commands the Israelites to borrow of the Egyptians Exod. 3. 22. to borrow and not to pay is a sin against this Commandment Psal. 37. 21. Answ. 1. The use onely of things is in us the propriety is
Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devil in the body one was demoniack and lunatick too because the Devil took these advantages against his body and this hath been manifested by their speaking of strange tongues on a sudden The causes of this are partly from the Devils malice and desire to hurt us and partly from our selves who are made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devil go into Saul or out of grace that they may see how bitter sin is Vide Voet. Thes. de Energ Quest. 5. The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devil carried Christs body upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seem to be real because he bid him to throw himself down headlong but now this was much for our comfort that we see Christ himself was tempted and that to most hideous things Satan was overcome by him Damascene of old and some of our Divines say That Satan in his temptations of Adam and Christ could not have accesse to their inward man to tempt them therefore he tempted Adam by a Serpent and audible voice and Christ by a visible Landskip of the world Satans temptations say some may be known by the suddennesse violence and unnaturalnesse of them All these are to be found in the motions of sinne which arise from ones own heart original sinne will vent sinne suddenly Isa. 57. 20. Violently Ier. 8. 6. and it will break forth into unnatural lusts blasphemies against God and murders against men Mark 7. 21 22. Mr Liford saith if they seize upon us with terrour and affrightment because our own conceptions are free it is very difficult to distinguish them When thoughts often come into the minde of doing a thing contrary to the Law of God it is an argument Satan is at hand The Devil tempts somâ—â—o sinne under the shew of vertue Iob. 16. 2. Phil. 3. 6. Omnis tentatio est assimilaâ—â—â—â—oâ—i say the Schoolmen Some under the hope of pardon by stretching t 〈…〉 ds of Gods mercy lessening of sinne propounding the example of the multitud 〈…〉 eâ—ting before men what they have done and promising them repentance hereafter before they die The difference between Gods temptations and Satans they differ First In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandments by chastisements which from him are ever good but the matter of Satans temptations is evil he solicits us to sinne Secondly In the end the end of Gods temptation is to humble us and do us good but of Satans to make us dishonour God Thirdly In the effect God never misseth his end Satan is often disappointed A question is made by some Whether Satan may come to the same man with the same tentation after he is conquered Mr Capel resolves it that he may part 1. of Tentation cha 7. pag. 132 133. It is also a question An omnia peccata committantur tentante Diabolo John 8. 41 44. Every work of sin is a work of falshood and all falshood is from the Devil And likewise it is questioned Whether man might not have sinned if there had not been a Tempter To that it is answered he might for Satan fell without a tempter the angelical nature was more perfect then the humane 2. Nature is now so depraved that we cannot but sin Iam. 1. 14. Non eget daemone tentatore qui sibi factus est daemon saith Parisiensis Fourthly What is meant by delivering up to Satan 1 Cor. 5. 5 Some with Chrysostome think it was a corporeal delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the unclean spirits that is not onely to expel them but to put them in whom they pleased but this is not approved therefore others make it to be a casting out of the company of the faithful and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture Sixthly Whether the Devils may appear 1 Sam. 28. He which appeared was 1. Subject to the Witches power therefore it was not the true Samuel 2. If Samuel had been sent of God he would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practice to the Magick Art 4. True Samuel would not have suffered himself to be worshipped as this did 5. Saul never came to be with the soul of Samuel in blisse yet he saith 'to morrow shalt thou be with me 6. God refused to answer Saul by Prophet Vision Urim or Thummim therefore he would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lie nor sinne Heb. 12. 23. He said Saul caused him to ascend * and troubled him if he had been the true Samuel Saul could not have caused him to ascend if not he lyed in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living Why is this reason given of the denial of the Rich mans request to have one sent from the dead because if they would not believe Moses and the Prophets They would not believe though one rose from the dead In so doing the Lord should seem to go against his own order The souls of Saints which are at rest with the Lord are not subject to the power or inchantment of a Witch But Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth That Samuel came not by the command of the Witch but by the command of God and that rather impeached then approved Art Magick which he proveth because the Witch was troubled But the Scripture expresly teacheth that her trouble was because it was the King who having lately suppressed Witches had now in disguised apparel set her on work and so deceived her Bellarmine objecteth The Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they bear the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceit and opinion of others The Angels which appeared to the Patriarchs are called men Gen. 18. the Idols of the Heathen are called gods Gen. 25. because
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
believing of Gods truth shew'd in the exercise we perform according to the nature of it Heb. 11. 4. In praying we must believe that God can and will grant our requests asking with boldnesse and assurance When you pray believe saith our Saviour When we reade the Word and hear it we must believe that each thing is true and shall accordingly be performed both predictions promises threats in the like manner we must believe that God will blesse those his Ordinances to our spiritual good and in general we must assure our selves that God will accept us in his Ordinances and bless them to us for our good Truth aims at the right end diligence labours so to do them that we may not misse that end Faith assures us that our diligence shall be prosperous and so these three things hang together and fitly one for the help of another If the Word be not mixed with Faith if Prayer Sacraments every worship be not so mixed then it will not be profitable unto us for the wavering minded shall receive no good The last point is reverence Levit. 26. 2. 10. 3. which will follow doubtlesse upon the former indeed this should have been named first We must worship the Lord with reverence saith David in Psal. 2. and he cals even upon Kings and Princes to have this affection saying Serve the Lord with fear A true apprehension of Gods greatnesse and our own basenesse will work fear This Reverence is double First Inward of the heart which is a framing our selves to a special apprehension of Gods goodnesse and greatnesse over us Hos. 3. 5. Deut. 7. 21. Isa. 40. 17. a mixt working of love and fear love to God and desire to please him fear lest we should displease For so reverence seems to be a compound affection of these three We are still in Gods presence and therefore should walk in fear of him continually but we come near unto him even before him if we addresse our selves to religious services Psal. 100. 2. wherefore there ought to be a fresh renewing and augmenting of our reverence in such cases Secondly The body must also be reverent before God and therefore come and worship before the Lord and bow down and kneel all worship is termed bowing In all services the outward man must be composed in a more stayed quiet and still manner then in any other exercise if we kneel it must be reverent if we stand that must be reverent if we sit that must be reverent and what usual outward testifications of submission we would practise before our betters in worldly respects we must much more practise before God when we draw near to worship him Thus much for the performing of true worship for matter in regard of object parts for manner also in practising diligence sincerity faith and reverence Concerning performance of Gods solemn worship we have spoken Now God would that his worship should also be preserved and upheld for continuance of time generation after generation and that in purity and credit To this purpose two things are necessary Church-maintenance and Church government For without these two things allowance of means for their livelihood that attend any work and a due observation of good order by them that are imployed any way in that work no work or service can have an honourable and respective continuance in the world For the first viz. maintenance the Apostle saith Let him that is taught make him that teacheth him partaker of all his goods and it is Gods will that those should live of the Gospel which preach the Gospel The Ministers maintenance should be competent honourable certain For the second Discipline or Government it concerns 1. The Ministers 2. The People For the Ministers the Government is to provide fit men for fit offices 2. To censure those which be disordered in the Ministery 3. To depose those which be of scandalous life and erroneous doctrine For the People the Discipline is either private or publick The private consists in 1. Admonition 2. Complaint 3. Withdrawing themselves 4. Acknowledging their offences Publick it is 1. Admonition 2. Excommunication 3. Receiving in again the penitent So much for those duties which are commanded in this second Commandment Now we will speak of the things forbidden therein which are of two sorts Sins of Omission and sins of Commission The sins of Omission are in regard of the performance of Gods worship and in regard of preserving and continuing it for performing either in regard of the matter oâ— manner and for both either total or partial The total omission for matter is when we do even altogether neglect the services commanded of God in his Word or at least the most of them and that with a kinde of contemning them as fruitlesse and unnecessary as when men absent themselves from the Congregation and care not at all or not usually to come to the hearing of the Word or receiving of the Sacraments or when they never reade pray meditate or use any good conference thinking these things needlesse which is the sinne of prophanenesse condemned by the Apostle when he saith Heb. 12. 6. Let there be no prophane person amongst you as Esau. Partial omission for the matter is when one doth these sometimes and sometimes omits them by starts and sits performing Gods worship and then leaving them again either all of them or some of them which is a degree and disposition toward prophanenesse as those who would fast for a day and then after cared no more for Gods service Total omission for the manner is when men do wholly neglect that sincerity faith reverence and diligence which is required making no preparation at all giving no attention nor caring at all to have their affections moved nor at all observing the fruit and benefit they reap by Gods Ordinances so that they perform the thing it self they little or nothing regard in what fashion and so become hypocritical or formal servants of God either wholly moved by custom and example or at least by a kinde of superstitious inclination and so either aiming at credit and pleasing of men onely or else misaiming at better things hoping by the thing done in some form though without all power and zeal to please God this formal hypocritical and irreverent worship is to be taxed when men do the things but alone in outward fashion and carelesly and for custom and mans sake not aiming at the true endâ— which God hath appointed These are omissions for the performance of Gods worship there is a fault also in omitting the preservation thereof First By niggardice in not cheerfully allowing of things necessary to uphold the worship of God and his Ministers tendering such allowance pinchingly and grudgingly if at all Secondly By carelesnesse in Church-Discipline when there is not due care for the choosing of good Ministers or rejecting of evil viz. when offenders are winked at not admonished not excommunicated or in private when men