in me With many the like Passages Now where there is a command on Gods part the Thing commanded to be done must needs be an Obedience on our part Secondly Faith is an assent upon Authority yea upon the highest and greatest Authority In believing of the Positive Truths of the Gospel Faith goes not upon the sight and evidence of the things in themselves but upon the Revelation Testimony and Authority of Gods Word 1 Thes 2. 13. Ye received the Word not â—s the Word of Man but as it is in Truth the Word of God This is it that Commands and captivates the understanding into a compliant persuasion Sic dicit Dominus Thus and thus saith the Lord. Since then Authority is the Ground and Basis of Faith in perswading Obedience must needs be the Act of Faith in assenting in submitting to that Authority Again thirdly Faith or Assent it comes from or depends upon an imperate Act of the Will and upon that score puts on the Nature of Obedience True indeed we do not believe with ouâ— Wills * See Dr. Stillingfleets Rational Account P. 137 138. against T. C. as some of the Pontificians seem to teach For no Man really believes as he list oâ— meerly because he please but upon evidence of Grounds and Reasons But yet since those Evidences will never produce Faith unless we bend and hold our Minds to a due and serious attention to them as 't is said of Lydia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in locum God opened her Heart to attend and so to believe Acts 16. 14. And since it is the Heart or Will b Recté Tho. Anglus in Sono Buccinae p. 197. Voluntas applicat intellectum ad cogitanda motiva cum sollicitudine desiderio veritatis that under God commands and fixes the Attention both unto the Matters and Motives of Faith it evidently follows that though we do not formally believe by our Wills yet â—ot a Non potest intellectus credere quando vult si absque eo quòd velit nunquam credat White Sonus Buccinae P. 201. See Dr. Stillingfleets Rational Account Pag. 138. without our Wills and that the assent of Faith though it be not the immediate Act of the Will yet 't is undoubtedly under God the Effect of the Will enforcing the Attention against all carnal fears or interests that would divert us from the Faith Upon which score the infidelity of Men seems to be resolved into their unwillingness John 5. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye will not come unto me i. e. you will not believe or become my Proselytes by Faith Again fourthly and lastly Consider that our assenting to the Doctrine of Faith 't is expresly call'd by the Name of Obedience in Scripture 1 Pet. 1. 22. Ye have purified your Souls in obeying the Truth i. e. in a firm believing it Gal. 3. 1. Who hath bewitchâ—â— you that ye should not obey the Truth i. e. in not sticking to right Belief of the Gospel in the Article of Justification And so Rom. 10. 16. The Apostle having said They have not â—â— obeyed the Gospel expounds it â—â— the very next words by believing for Esaias saith Who hath believâ—â— our report So that 't is evident ouâ— very believing receiving embracing retaining of the Truths of the Gospel 't is a part and piece of our Evangelical Obedience All that I shall draw from this Head is only two short Inferences First is our assenting to the Matters of Faith a piece of Obedience then surely there is more of Disobedience in the World thaâ— some are aware of Even the forsaking or rejecting of Gospel Truths is a piece of Disobedience For Gods Truth comes with Authority comes in Gods Name and lays an obligation upon all that hear it or can hear it to attend and believe And therefore he that either shuts or casts it out of his belief he thereby refuses to be subject and obedient to God Who hindered you that ye should not obey the Truth says the Apostle to the erring Galatians This perswasion comes not of him that calleth you Gal. 5. 7 8. So that whosoever withholds or with-draws his assent or perswasion from such Divine and Evangelical Truths he therein with-draws his Obedience or Subjection Whatsoever Points of this nature we hear from the Gospel we must one day give an account of how we received or why we refused them For where God has a Mouth to speak we must have an Ear to hear and a Mind to attend and a Heart to believe or answer for the neglect of it Secondly Is this a part yea the first part of our obedience our assenting to Gods Truth ouâ— receiving and retaining it in opposition to Errour and corruption of Doctrine Then sure it is a thing of great consequence of what Faith and Belief or perswasion we are in matters of Religion that we mistake not 2 Cor. 11. 13 14. 2 These 2. 10 11. 1 Tim. 6. 5. 2 Tim. 3. 8. Darkness for Light Error for Truth that we embrace not Deceits and Delusions in stead of sound Doctrine the bold Fantasies and Novelties of corrupt Minds in stead of the Verities and Mysteries of Christ in stead of the Words and Truth of Soberness I say 't is a thing of some concern what we shut out or take in into our Minds as Matter of Faith because accordingly we shall be counted of the number either of the Obedient or Disobedient According to the soundness or rottenness of our Principles and Perswasions as to the main accordingly shall we be so John 8. 32. 2 Tim. 2. 25 26. far found either the Subjects of Christ or the Slaves of Satan of error and darkness Would we therefore be true that is obedient Servants unto God Here we must begin and hold on our course Labour for a sound establishment in the main Truths of the Gospel Read and meditate on the Scriptures of Truth as they are called Dan. 10. 21. Attend unto the guidance of those whose Office it is to divide â—nto you the Word of Truth Pray for the Spirit of Truth to 2 Tim. 2. 15. John 16. 13. â—ead you into all necessary Truth â—n a word as it is Prov. 23. 23. Buy the Truth and sell it â—ot that is spare no cost no â—ains in the getting of it And being gotten part with it upon â—â— terms barter not away the plain and pretious Truths of God for the meer fancies and bold presumptions of Men. Let the Word of Christ dwell Col. 3. 16. richly in you in all wisdom that ye may be strong and grounded Christians Not Children in understanding 1 Cor. 14. 20. Heb. 5. 13 14. 1 Tim. 3 9. but Men skilful in the Word of Righteousness and holding the Mystery of Faith in â—â— pure Conscience the best and easiest Depository for Divine Truth Quia facile male creditur ubi nâ—â— recte vivitur But I have done with the first
being seâ—â—ed in the Prince it ran dowâ— amain as the Oyntment from 〈◊〉 Head of Aaron to the Skirts 〈◊〉 Borders of his Garment That 's the first way wherein or whereby Kings do become Nursing Fathers to the Church by the meer influence of their Example The next and second which â—s the main follows and that â—s by the use and exercise of their Power and Authority That is when they do employ the utmost of their Princely Power for the defence and protection of the Church for the support and maintenance of the Church for the conservation of the rights and properties of the Church for the due and well management of the Affairs of the Church When Laws are made and Acts passed by Authority in the behalf of the Church when publick and effectual care is taken for the great concerns of the Church for the soundness of its Faith for the purity beauty and comeliness of its Worship for the order and regularity of its Government for the efficacy of its Discipline fâ—â— the preservation of its Peace Unity and Tranquillity in aâ— through the Communion of thâ— whole This this is the Benefâ—â— of Nursing-fathers this is the Milk that comes out of the Breaâ—â— of Kings the establishing of Religion by the Sovereign Power iâ— all the publick concerns of 〈◊〉 When Christianity is by the means engrafted into the Statâ— and is made the Religion of thâ— State when the profession of is not only own'd but ratifieâ— with the Seal of Authority feâ—ced and strengthned with the provision of Laws guarded with Penalties encouraged and advanceâ— with Priviledges This is thaâ— Singulare quiddam a regibus requis tum says Calvin upon the Text That special and singular Service expected yea and bespoken from the Hands of Kings for Christ Psal 2. 10 11. Be wise O ye Kings be instructed ye Rulers of the Earth Serve the Lord with fear What Acts 4. 25. Lord why the Lord Christ as appears by the 2d and 7th Ver. And how are they to serve him not only in their Hearts and Lives but in their Power and Place with their Crowns and Scepters serve him as Kings Excellently St. Augustine Epist ad Bonifacium to this purpose Aliter servit qua homo aliter qua Rex Kings serve the Lord Christ as they are Men one way as they are Kings another As Men they serve him vivendo fideliter by living up to the Faith and Precepts of Christ but In quantum reges as Kings they serve him Leges sanciendo Leges ferendo pro Christo by making Laws for Christ Cum ea faciunt ad serviendum Epist 48. ad Vincentium Epist ad Bonifacium illi quae non possunt facere nisi reges when they do those things for Christ by the advantage of their Power which none but Kings can do And again Cum Aug. contra Cresconium l. 3. cap. 51. in regno suo bona jubeant mala prohibeant when in their respective Dominions they command whaâ— good and forbid what 's evil 〈◊〉 only in relation ad Societatem Hâ—manam to Humane and 〈◊〉 Peace and Society but also saâ— he in things pertaining ad Reâ—â—gionem Divinam to matters Religion and Divine concerâ— All which may serve as a fit Coâ—ment upon the Text plainly sheâ—ing us what is that Regia Eccâ—â—siae nutricatio as Grotius speakâ— L. de Imperio summarum potestatum That Blessing of Nursing father That 't is no other than the maintenance and cherishing of Religâ—on by the nurture of wholesâ—â— Laws by the publick interposalâ— Kings and Princes in its behalf 〈◊〉 of Pious Guardians and as 〈◊〉 tender Governours encharged aâ—â— betrusted with the care and oveâ— sight of the Church And thâ— indeed is the proper import of thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nursing-father iâ— the Text and in the Hebrew comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Truth Trust 〈◊〉 Faithfulness So that the prime and proper meaning of the word as Schinler notes is to signifie Tutorem Curatorem Fiduciarium Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui in sidem suam recipit alterius puerum That is one that is a Guardian a Trustee one that has the care maintenance and disposal of a Person committed to his trust This I say is its first and primigenial signification and then by consequence 't is rendred sometimes a Nurse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth 4. 6. sometimes a bringer-up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as here in the Text and in Esther 2. 7. where Mordecai is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nourisher or bringer up of Esther or as Schinler renders it out of some Copy of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeses Rector her Guardian and Governour for so does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Curam Praefecturam So that all things considered the stile and attribute of Kings here in the Text could not possibly be better rendred than as iâ— our Translation by the phrase 〈◊〉 Nursing-fathers Fathers for the Power Trust and Authority anâ— then both Fathers and Nurses foâ— their care and tenderness So thaâ— the word it does at once instruct us in two things concerning Christiaâ— Princes First In the Interest 〈◊〉 their Power in reference to thâ— Church Secondly In the nâ—ture and quality of their Power 1st Here is the Interest of theiâ— Power in or towards the Church The Church as a Minor committed to their a Eorum potestati suam Ecclâ—siam crediit Isiâ—or-â—â—isp in â—â—nt c. 51. Cujus fidâ—i creditâ—r ipsa Fides Sacerdates mâ—â—s tuae manui commisi Greg. Epist ad Mauritium L. 3. c. 10. charge anâ— themselves made of God th◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mordecaies to thâ— Esther the Guardians and Governours of it And that undeâ— a double capacity first as Sovereigns and so they have thâ— power of stopping or suppressing all violence rage and fury intended against the outward Being Peace and Well-fare of the Church And then secondly aâ— Christian Sovereigns And so they have the right of doing all Acts pertaining to Christian Sovereignty in Church-matters that is a supream inspection in and over all Causes and Persons that do relate to the Church a Power of setling and establishing the true Faith and Communion of the Church yea and of ordering the Affairs of the Church of reforming corruptions of redressing abuses of regulating and retrenching excesses and innovations In a word A Power of super-vising all Offices and qualities in the Church to see and provide that such as act in the behalf of the Church do their Duties and keep their Bounds that nothing be done to the prejudice not only of the common Peace but of the common Faith Order and Christianity but all unto the furtherance and edification of the whole This Is that Power which Kinâ— of old for their part exercised the Government of the Synagoguâ— as you may see at
Hearts to consider That of our Saviour Mat. 7. 21. Not every one that says in profession Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father that is in Heaven That of St. Paul Gal. 6. 15. In Christ Jesus i. e. in the Profession or Religion of Christ neither Circumcision availeth any thing nor Vncircumcision but a New Creature or as it is Chap. 5. 6. but Faith that worketh by Love or as it is 1 Cor. 7. 19 But the keeping of the Commandments of God Lastly that of St. John 1 John 3. 7. Little Children let no Man deceive you he that doth righteousness is righteous As if he should say take heed 't is an easie thing for a Man to slip into such a deceit as this Namely to think that if he has but some measure of knowledge in the matters of Christ and a Belief of the Doctrine of Christ if he has but the Name of Christ in his Mouth and a Profession of him in his Life with some attendance upon him in his Ordinances that then it is enough enough to righteousness enough to acceptance here and to Salvation hereafter Yea but let none flatter himself into so gross a deceit For he that doth righteousness is righteous He only shall pass for such in Gods account that brings forth the real Fruits of righteousness in the conscionable care and discharge of his Duty towards God and Man in every kind For as it is Acts 10. 34. God is no respecter of Persons but in every Nation he that feareth God and worketh righteousness is accepted of him And Rom. 2. 7 8. God shall one day render unto every Man according to his Deeds To them that by patient continuance in well-doing seek for Glory and Honour and Immortality shall be Eternal Life But unto them that obey not the Truth but obey unrighteousness to them indignation and wrath tribulation and anguish upon every Soul that doth evil Ye hence see what is it shall carry the main stroke with God what is it that shall weigh with God and cast the ballance of his favour to us another day Namely a beginning in Faith and a patient continuance in well-doing in short an obeying of his Truth in righteonsness And I would to God this it were a thing more preach'd and press'd upon the Consciences of Men and more practised in the lives of men For it will be found a true saying of His what ever his Judgment was otherwise in reference to the thentimes I say it will be found a great truth what I meet with in a fast Sermon delivered six and thirty years ago where speaking of the Duty of the Ministers he has these words Says Mr. Herbert Palmer his Sermon before the House of Commons June 28. 1643. P. 35 he ' When we all have preached up Repentance to which let me also add Obedience as much as we have preached first Confidence and then Faith we shall then be reformed and saved but I doubt not till then Tit. 1. 3. This Word or Witness true Thirdly and lastly by what has been said of the several Parts and Branches of Evangelical Obedience we may be able to make Judgment how much of it goes before the Grace of Pardon and Justification and what it is â—ust follow and come after Obedience to the Truths of Christ by â—elieving them and Obedience â—o the call of Christ by returnâ—ing and resigning up our selves to â—im These are clearly and fundamentally necessary as antecedents â—o our justification And beâ—ides what has been said were there no other Scripture save that only in Rom. 8. 30. it were enough to prove it Where 't is said by the Apostle That whom God calls them he justifies Them and them only does he justify whom he first calls that is calls a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoe quando nobis contingit praedestinationem nostram ex effectu cognoscimus Paraeus And that this is the Judgment of our Church appears plainly from the 17th Article of Religion Wherefore they which be indued with so excellent a Benefit of God be called according to Gods purpose by his Spirit working in due season They through Grace obey the Calling they be justified freely they be made Soâ—s of God by adoption effectually so calls as that they fully answer to his Call neither can the words with truth bear any other sence So that the Blessing of Justification belongs to none but such as are the Called of God that is such as obey his Call by a sincere repentance towards God and Faith in the Lord Jesus Christ And upon this measure b It is for the honour of Christianity to maintain that God for Christ's sake is ready to admit the Heirs of everlasting damnation into the Inheritance of everlasting happiness in never so short a time as we can believe they can change their resolution from following sin to prosess that Belief and Conversation which Christianity importeth Mr. Thorndike Epilog L. 2. c. 30. P. 256. of Obedience without more ado the true Believer who thus far answers the Call of God a The sincere undertaking the trust of a Christian really entitles him to the promises of the Gospel Mr. Thornd ibidem L. 2. C. 7. P. 38. It would be a disparagement to that Fountain which God has opened for Juda and Jerusalem that there should be â—â—y sin which it cannot cleanse supposing the change sinâ—â—re which the undertaking of Christianity professes Mr. Thornd ibidem L. 2. C. 5. P. 22. presently enters and passes into a state of favour and acceptance with God As for the third Branch of Obedience consiâ—ing in a course of holy Actions and in a continued observance of the particular Rules of the Gospel God stays not for this God does not suspend the Grace or benefit of Justification till the Person has run through a course of Obedience through all the Precepts and Instances of a Holy Life but forthwith bestows it on the faithful Believer upon his first Faith and Obedience unto Gods Call provided it be real and sincere which God can see and discern though Man cannot And therefore this last kind of Obedience i. e. to the particular superstructive Rules of a Holy Life though it be necessary in its place for we stand bound to it by the Law of Faith by the Rule of the Gospel and are obliged to it in the vertue of Gods general Call yet if we speak of it in relation to our Justification with God 't is not required as an antecedent to go before it but as a consequent to come after it as the Evidence that must prove and testifie the effectualness of that Call and our sincere obeying it For he that would be found a Tunc veraciter fideles sâ—mus si quod verbis promisimus operibus complemus Gregor in Evangel Hom. 19. true to that Call he must and will pursue and prosecute it through all the
God a Rent and Tribute of and for what we have and enjoy by his Blessing And this Rent as Mr. Mede a His Diatribe on Acts 10. 4. P. 305. well observes is two-fold Either that which is offer'd for the maintenance of Gods Worship and Service or that which is tendered and given for the relief of the Poor and Needy The former is that which we term Works of Piety or for Pious uses the latter is that which we call Alms or Works of Charity So that our Alms-giving unto Men is but our due and real Thansgiving unto God 'T is that whereby we own and acknowledge our selves to be Gods Tenants Deut. 8. 17 18. as holding all that we are and have of the Mannor of Heaven of the Gift and Bounty of his Hand 'T is that Tribute and Service which once paid and rendered gives us the lawful use of and a Blessing upon the whole Lump that remains As our Saviour intimates Luke 11. 41. Give Alms of such things as ye have and behold all things are clean unto you By all that has been spoken upon this Head we may learn two things First we learn what kind of Sacrifices the Alms and Charity of a Christian are And that first negatively not Sacrifices of Expiation No we owe that to a better and a higher Sacrifice to him who hath given himself for us an Offering and a Sacrifice unto God of a sweet sineling Savour Ephes 5. 2. Christ alone is the propitiation for sin 1 John 2. 2. His Blood alone is that that cleanseth from all sin 1 John 1. 7. His Death alone is the satisfaction to Gods Justice for the offence of sin And therefore secondly and positively Deeds of Charity they are Sacrifices of Homage and Thanksgiving Such as the Psalmist mentions Psal 4. 5. Sacrifices of Righteousness i. e. tendered in a way of Duty and just acknowledgment to God And indeed nothing more ordinary in Scripture than for Alms and Charity to be called Justice or Righteousness yea our righteousness Psal 112. 9. See Mr. Mede's Diatribe on Psal 112. 6. He hath dispersed abroad he hath given to the Poor His righteousness endureth for ever Dan. 4. 27. Break off thy sins by righteousness and thy iniquities by shewing mercy to the Poor And so Mat. 6. 1. Erogando pecuniam auges justitiam minuitur pecunia augetur justitia Aug. Take heed that ye do not your Alms before Men so indeed we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the ancient Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitiam vestram Take heed that ye do not your Righteousness before Men. So Beza and Curcellaeus read and render it So the Vulgar Latin and so the Syriack and Arabick your righteousness i. e. your Alms and Beneficence They are Sacrifices of Righteousness tendered in a way of Duty Secondly hence we learn the Necessity the Obligation that lies upon us unto Acts of Charity They are Sacrifices i. e. a part of Gods Worship and Sacrifices of Righteousness and Duty of due homage and thankfulness And therefore we stand obliged to pay and render them to the Honour of God as well as to the good of others or the furtherance of our own account another day They therefore are sadly mistaken who look upon their Alms-giving as an arbitrary thing which they may do if they will or let alone if they will As if they stood under no obligation to the Offices of Charity and Christian bounty as if these were things left wholly to their liberty either to do or to leave undone Whereas on the contrary if in the Language of Scripture our Charity be a piece of Righteousness If our Alms-giving unto Man be our Thanksgiving unto God Then surely 't is not a matter of indifferency but a peremptory and indispensable Duty For is it a thing indifferent whether we be righteous or unrighteous Is it left to our liberty whether we will be really thankful or unthankful whether we will honour God with our Substance or not honour him Surely no. For if this be the Rent Deut. 14. 29. 16. 11. 24. 19. 26. 11 12. and Acknowledgment that God expects to be made and paid for all the Blessings and good things we enjoy then certainly to detain this Rent is not only a piece of uncharitableness to Man but of impiety ingratitude and injustice to God Away then with all excuses pretended to evade or avoid the Duty Remember God is thy great Land-lord of whom thou holdest all that thou hast And he expects and requires a Lords Rent and has appointed the Poor and Needy in a way of Charity to be his Receivers of this Rent 't is for his honour 't is for their use He that neglects to pay this Tribute of his Goods forgets his Land-lord and he that looks upon it as not due disclaims his Land-lord and denies God to be his Lord and Supreme Proprietary Render therefore unto the Lord his due Tribute Honour him with thy Substance as it is Prov. 3. 9. and with the First-fruits of thy Encrease so shall thy Barns be filled with plenty and thy Presses burst out with New Wine Verse 10. yea render unto Man his due as it follows Verse 27. Withhold not good from whom it is due when it is in the power of thy Hand to do it 'T is spoken as is evident from the next Verse either of the Deeds of Charity or of Res pauperum pauperibus non dare est Sacrilegium Hyeronym neighbourly help and courtesie Plainly shewing that even in these things there is a Due a Debitum Charitatis a Due and Debt of Charity owing from us according to the real ability given to us 'T is due by the common Rule of Love Mercy and Humanity 'T is due too by the many Precepts commanding it both in Law and Gospel as we shall shew anon more fully For as the Son of Syrach says Eccles 17. 14. God has given every Man a Commandment concerning his Neighbour not only in matters of Right and Justice but also in matters of Kindness Helpfulness and Charity He therefore that shall look upon these things as left at liberty to be done or not done as he please he may even as well look upon it as a thing indifferent whether he will be indeed and in truth a Christian And so much shall suffice for the first Argument to press upon us the Offices of Charity because they are Sacrifices There is yet another still behind in the Text and that is because they are highly pleasing unto God With such Sacrifices God is well pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by divers diversly rendered Talibus promeretur Deus so the old Latin no very good word and to a worse sence as if we merited of God by our Charity Talibus conciliatur Deus so Cajetan God is gained or won by them Placidus nobis fit Deus so Pellicanus God is appeased to us And so Erasmns