comforts of this life so farre as comlinesse and necessity will permit that we may be more seriously humbled before God and more fervent in prayer 1 Cor. 7. 5. Ioel 2. 14 15 16. Dan. 9. 1 2 3. 10. 1 2 3. Ezra 8. 21. It hath the name of Fasting from one most sensible part viz. the abstinence from food denominating the whole exercise We must abstain 1. From bodily labours and worldly businesse For the time of the Fast hath the nature of a Sabbath It is called by the Prophet Ioel a solemnity or day of prohibition Ioel 1. 4. 2. 15. wherein men are forbidden to do any work as the Lord expoundeth that word Lev. 23. 36. Deut. 16. 8. 2. Food there must be a total abstinence from meat and drink so farre as our health will permit 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9. 3. From sleep in part David lay upon the ground all night 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13. 4. From costly attire Exod. 33. 5 6. heretofore they wore sackcloth and lay in ashes and used all those actions which might humble them in Gods presence 5. Carnal delights Ioel 2. 16. 1 Cor. 7. 5. 6. The end must be religious to be better fitted for prayer and seeking of God The ends of a Fast are two humiliation and reconciliation as appeareth Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends The means 1. of Humiliation are Natural or Spiritual The Natural are forbearance of food both meat and drink so farre as it may stand with our ability and not hinder ut from praying and good meditations as also of work and labour wherefore it is called sanctifying a Fast Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves but in private Fasting we are bid to anoint our selves Matth. 6. that we may not appear to fast The Spiritual helps are chiefly four 1. Examining our hearts and lives that we may finde out our manifold sins Lam. 3. 40. 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects and the like 3. Confessing them and judging our selves for them 4. Praying for the Spirit to humble us bemoaning our own hardnesse These are Means for humiliation The Means secondly of Reconciliation are two First To plant in our selves a firm purpose of leaving sinne Isa. 1. 16 18. by considering the necessity profit and difficulty of leaving sinne and Gods promises to help us and by fervent prayers to him to encline our hearts to his testimonies and to strengthen us that sin may not overcome us Secondly To settle our hearts in a stedfast confidence of his mercy in Christ pardoning and accepting us This may be wrought by considering the multitude of Gods mercies the infinitenesse of Christs merits the largenesse of Gods promises and the examples of those whom he hath pardoned and then by crying earnestly to him to strengthen our faith and seal up our adoption to us by his Spirit The usual time of a Fast is a natural day from Even to Even or from Supper to Supper Iudg. 20. 26. 2 Sam. 1. 12. 3. 35. Iosh 7. 6. We reade of a three dayes Fast in Nineveh â—onah 3. 7. and in Esther and her Maids and in Paul Acts 9. 9. and of seven dayes Fast 1 Sam. 12. 16 17 18. and of Daniels Fast abstaining from all pleasant bread and drink and giving himself to prayer and humiliation for three whole weeks Daniel 10. 1 2. And we reade of Fasting alone till Even Iudges 20. 23 26. 21. 2. 2 Samuel 1. 12. 3. 36. Such a Fast may either be kept of many together a whole Congregation publickly or by a few that is a Family or two privately or else by one alone secretly as we may perceive in the former examples In private and solitary Fasting we should carry the matter so that it may be private and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast as may make the face of a Congregation and that go beyond the number of a usual family or two for this say they is to turn a private duty into a publick The times for Fasting are First When Gods judgements are ready to fall upon us either personal or publick judgements then there is reason for a private or publick Fast so Ezra's Fast was because of the great desolations upon the Church and Esthers because of the bloudy Proclamation to kill all the Jews Secondly When we desire to obtain any publick or particular good so Act. 13. when they desired publick good on the Ministery they fasted and prayed So Hannah for her particular she fasted and prayed for a childe When we undertake any great and dangerous businesse for which we need Gods help See Matth. 4. 2. 17. 21. Act. 13. 24. 14. 23. Thirdly When we are pressed with some speciall sinne 1 Corinth 9. 27. 2 Cor. 12. 8. A man is not bound to an acknowledgement of all his particular sinnes when he comes solemnly to humble himself before God He hath not such clear light to discern sinne not so faithful a memory to retain it nor is not so watchfull to consider his wayes Psal. 19. 12. 40. 12. Eccles. 1. 15. A general repentance sufficeth because he that truly repents of all known sins repents of all sins After some scandalous fals we must be more particular Psal. 51. David chiefly spends his sorrow on that great sin In deep distresse we must search diligently to finde out the sin that provokes God Psal. 32. We should rise early on a Fast 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground others in sackcloth in the night of their Fasts not only to expresse but further their humiliation by keeping them from sleeping overmuch or oversweetly Preaching was used by Gods people at their solemn Fasts to quicken them to prayer Nehem. 9. 3. compared with 8. 8. Ier 36. 5 6. It is not unlawful to fast privately on the Lords-day the service of the ordinary Sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow and when we conceive greatest sorrow for sinne it is not unlawfull to rejoyce in our redemption by Jesus Christ Christ forbad it not on that day it not convenient for a publick Fast since it should be consecrated unto God onely for that purpose We should remember the poor on that day Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur The Popish Fast is a mock Fast worse then the Pharisaical which yet is condemned by Christ. First Fasting is made in
perjuriorum pericula honestae ac sanctae vitae adversantia atque obhorrendissimos eventus ob certa denique damna quae inde proveniunt tam civilibus quam canonicis legibus non solum apud Christicolas Anglic. verum etiam apud Ethnicos vetiâ—i undequaque inveniuntur Commentarius contra ludum Alearum A Fr. Angelo Roccha Episcopo Cohilonem aium quendam Lacedaem cum faderis feriendi causa missus esset legatus ad Regem Persarum Aulicos fortè invenisset ludentes alea statim re infecta rediisse domùm rogatum cur negloxisset ea facere quae publicè acceperat in mandatis respondisse Quod ignominiosum existimasset id fore Reipublicae si foedus percussisset cum aleatoribus Mocket Apol. Orat. A game or play may thus fitly be described viz. A contention betwixt two or more who shall do best in an exercise of wit or activity or both about some indifferent and trifling subject Every lawful means of getting is sanctifiable by prayer as being that which God alloweth and blesseth Playing for price is not sanctifiable by prayer so that we may pray to God to bless us in that means of getting Therefore playing for price is no lawful means of getting The Scripture saith plainly Thou shalt not cover any thing that is thy neighbours When conscience doubteth on the one part and is resolved on the other we must refuse the doubting part and take that wherein we are certain and sure As for example When one doubteth of the lawfulnesse of playing at Cards and Dice he is sure it is no sin not to play but whether he may lawfully play he doubteth in this case he is bound not to play Mr. Fenner of conscience There is natura naturans and natura naturata Mal. 2. ult Exod. 16. 29. It was but the breach of this one Commandment and yet God chargeth them with the breach of his Laws in general because he that is a wilful transgressour of this makes little conscience of any of the rest This Commandment concerning the keeping of the Sabbath day to sanctifie it is placed in the midst between the two Tables of purpose to shew that the keeping of the Sabbath is a singular help to all piety and righteousnesse Mr Bifield Hoc Praeceptum de Sabbatho apertè affirmativum est negativum This Commandment of the Sabbath is expresly affirmative and negative above all the rest Zanch. in Praec 4. Memento seu Recordare imâ— vero recordaâ—do recordare ut â—otat modus loquendi apud Mosen Id est omnino ac sollicitè recordare nec unquam obliviscere Fabricius The Lord saith only Remember in this Commandment for three reasons 1. Because though the Law was given from the beginning yet this fourth Commandment was better kept in memory and in practice then any of the rest and was but a little before repeated Exod. 16. 22. 23 25 26. 2. To shew what reckoning he maketh of the Sabbath as men giving their sons or servants divers things in charge say of some principal matter Remember this 3. To shew how apt we are to forget it Ford of the Coven between God and man Quia aequum non erat ut res tanti momenti niteretur auctoritate fide ac testimonio unius hominis idcirco Deus secundo apparuit Mosi omni populo in monte Sinai luculentam hujusce rei fidem facit praecipiendo illis cultum Sabbati ut constaret certa memoria mundum sex diebus à Deo creatum esse septimo die Deum quievisse ideo dicit Memor esto diei Sabbati Quast diceret Quando quotiescunque Saebbatum observatis memoriam creationis fideliter ac constanter colitâ—te Menasseh Ben-Israel Probl. de creat 6. Vide ibid. prob 8. Sabbatum non solum Quietem seu a laboribus cessationem quae pars Festi semper fingularis habita atque vocabuli ipsissima est significatio denotat verùm etiam diem seu annum septimum quoniam in â—â— quiescendum uti Lustrum Olympias quinquâ—â—nium Seld. de jur natural Gent. l. 3. c. 17. The Ancients do usually speak of the Lords day in distinction from the Sabbath because that denomination Dies Sabbati in Latine doth denote the Saturday but our Saviour cals it the sabbath-Sabbath-day Matth. 24. 20. and it is called so three times in the fourth Commandment The word was used by the Ancients Russinus Origen Grogory Nazianzen To sanctifie a Sabbath is to call our selves not from our own sinfull wayes which we must do every day but from our honest and lawfull callings that giving our selves to godly and christian exercises of our faith we may be strengthned in the wayes of God and so in thought word and deed consecrate a glorious Sabbath unto the Lord. Therefore it is called the Sabbath of God Exod. 20. 10. Levit. 23. 3. He calleth it a holy convocation that is dedicated to holy meetings So Isa. 50. 13. Hereby is confuted their opinion that take it a Sabbath kept if they rest from their labours so in the mean time they labour in playes dancings vain songs as though the Lord had called us from our profitable labour commanded to displease him in these vanities Fenners Table of the princip of Relig. a Quod verbum non significat hoc loco praeceptum sed operandi permissionem libertatem non necessitatem alioqui nunquam liceret sex illis dicbus otiari aut ab operibus nostris abstinere Rivet Shalt is as much as mayest a word rather of permission then command M. White on Command 4. When the Commandment saith Six dayes thou shalt labour the meaning is six dayes thou maist labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English translation Exod. 31. 15. Six dayes may work be done And in the Hebrew the same word standeth for both senses M. Thorn Serv. of God at rel Ass. c. 8. b Seventh here is taken indefinitely not particularly that is for seventh in proportion one day in seven not for seven in order the last in seven If the proportion of time be all that God respects in the six days of labor then the proportion of time must needs be all which God can intend in the seventh day which he sets apart for a day of rest M. White ubi supra This Commandment doth not directly require the seventh day from the Creation but the 7th day in general Cartw. Catech. Omnia illa opera prohibentur quae propriè vocantur nostra quamvis non siâ—t strictè loquendo servilia aut mechanica Illa autem sunt opera nostra quae pertinent ad hujus vitae usus id est in rebus naturalibus civilibus versantur propriè ad lucrum commodum nostrum spectant Ames Med. Theol. l. 2. c. 15. He names son and daughter first because parents through natural affection are ready to wink at
2. Psalmi videntur data opera versi in contumeliam Latini Sermonis Chamier Ierom praefat in Prov. saith That he had allotted himself but three dayes for the translating of the three Books of Salomon viz. the Proverbs Ecclesiastes and the Canticles which yet a man will hardly be able to reade over well and exactly in a moneth by reason of the great difficulties he will there meet withall as well in the words and phrases as in the sense And neverthelesse if the pretences of the Church of Rome be true this little three dayes work hath been so happy as to be not only approved and esteemed but even canonized also by the Councel of Trent Now whether the will of God be that we should receive this Translation of his as his pure word or not I shall leave to those who have a desire and ability to examine However I dare considently affirm that Saint Hierome himself never had any the least thought or hope that ever this piece of his should one day come to this honour it being a thing not to be imagined but that he would have taken both more time and more pains in the thing if ever he had either desired or foreseen this Daille du vrai usage des Peres l. 2. c. 3. The vulgar Latine of the New Testament is no lesse corrupted then of the Old Matth. 6. 11. The English Papists at Rhemes who translated the New Testament into English not out of the Greek Text but out of the vulgar Latine reade Give us to day our super-substantial bread the Latine hath it Panem super-substantialem for Quotidianum Daily bread The Rhemists note upon the same is By this Bread so called here according to the Latine and Greek word we ask not onely all necessary sustenance for the body but much more all spiritual food viz. the blessed Sacrament it self which is Christ the true Bread that came down from Heaven and the Bread of life to us that eat his Body Our Saviour Christ which condemned vain repitition and by a form of prayer provided against the same is made here of the Jesuites to offend against his own rule for that which is contained in the second Petition they teach to be asked in the fourth Secondly They lodge in one Petition things of divers kindes and farre removed in nature spiritual and corporeal heavenly and earthly yea the creature and the Creator Thirdly Hence it should follow that he taught them expressely to ask that which he had neither instituted nor instructed them of and whereof his Disciples were utterly ignorant Salomon from whom our Saviour seemeth to have taken this Petition confirms that exposition of things tending to uphold this present life Prov. 30. 8. Lechem Chukki The Bread which is ordained for me The Jesuites will never be able to justifie the old Interpreter which translateth one word the same both in syllables and signification in one place Supersubstantial and in another viz. in Luke Quotidianum or Daily against which interpretation of his he hath all Antiquity before that Translation and some of the Papists themselves retained the words of Daily Bread Bellarm. l. 1. de bonis operibus c. 6. prefers Quotidianum and defends it against the other Tostatus applieth it to temporal things The Syriack saith Panis indigentiae vel sufficientiae nostrae Luke 1. 18. Plena gratia for gratis dilecta as Chrysostome renders it Hail Mary full of grace for freely beloved The word signifieth not any grace or vertue inherent in one but such a grace or favor as one freely vouchsafeth and sheweth to another the word retained by the Syriack in this place is Taibutha and signifieth happiness blessedness goodness bountifulnes Tremellius turneth it gratia which may and ought to be Englished favour as the Greek word signifieth and is expounded by the Angel and the Virgin Mary themselves the Angel adding in the same verse The Lord is with thee meaning by his special favour and in v. 30. saying She had found favor with God The Virgin in her thankful song magnifying the mercy of God toward her that he had so graciously looked on her in so mean estate as to make her the mother of her own Saviour after so marvellous a manner They foolishly salute her who is removed from them by infinite space and whom their Hail cannot profit being in Heaven as the salutation of the Angel did and might do whilst she was here in the vale of misery Their Alchymie also is ridiculous to make that a prayer unto her which was a prayer for her to make it daily that served in that kinde for one onely time to make it without calling which the Angel durst not do unless he had been sent Ephes. 5. 32. Vulg. Sacramentum hoc magnum est and the Rhemists This is a great Sacrament for great mystery Sacraments are mysteries but all mysteries are not properly Sacraments How can it be a Church Sacrament which hath neither element nor word of promise Secondly Sacraments are the peculiar and proper possession of the Church of Christ how can that be a Sacrament which is and lawfully may be used out of the Church amongst the Turks and Jews to whom the benefit of Matrimony cannot be denied The old Interpreter Coloss. 1. 27. translateth the same word a mystery or secret Chemnitius reckons this place among those which the Papists abuse not among the corrupted for Sacrament is the same with the Ancient Latine Divines that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Greeks Chamier Heb. 11 21. The vulgar hath Iacob adoravit fastigium virgae the Rhemists adored the top of his rod whereas the words are He worshipped upon the top of his staff and not as they have falsely turned it so also doth the Syrian Paraphrast read it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elswhere in the New Testament for a walking staff agreeth fitly unto Iacob who being both old and sick had need to stay himself thereupon whilst he praised God Ioseph was no King and therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staff we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other vowels signifieth a staff for in the Hebrew matteh is a staff and mitteh a bed The Septuagint whom the Apostle follows read it matteh and so translated it staff otherwise then we now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sense will be That Iacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Beza speaking of the divers Latine Translations of the New Testament onely he saith of the vulgar Latine That
The Prophets and Christ and his Apostles condemn Traditions Isa. 29. 13. Mat. 15. 3 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandment and Scriptures to Traditions therefore he condemns Traditions not written If the Jews might not adde to the Books of Moses then much lesse may we adde to the Canon of Scripture so much increased since 3. Those things which proceed from the will of God only can be made known to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceed from the will of God only Mat. 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. Iohn 20. ult Whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternal salvation followeth Bellarmine saith Iohn speaks only of the miracles of Christ that he wrote not all because those sufficed to perswade the world that Christ was the Son of God Those words indeed in ver 30. are to be understood of Christs miracles but those in ver 31. rather are to be generally interpreted for the History only of the miracles sufficeth not to obtain Faith or Life The Question betwixt the Papists and us is De ipsa Doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintain that there be doctrinal Traditions or Traditions containing Articles of Faith and substantial matters of Divine Worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papal Monarchy Bellarmine and before him Peresius distinguisheth Traditions both from the Authors and the Matter From the Authors into Divine Apostolical and Ecclesiastical From the Matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the Worship and service of God any of which we deny to be but what are comprized in the written Word of God Apostolick Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memorial of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jews Sabbath to the day of Christs Resurrection Ecclesiastical ancient Customs which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely four Gospels of Manners as the sign of the Crosse made in the Fore-head Fasts and Feastings to be observed on certain dayes Perpetual which are to be kept to the end of the World Temporal for a certain time as the observation of certain legal Ceremonies even to the full publishing of the Gospel Universal Traditions which are delivered to the whole Church to be kept as the observation of Easter Whit sontide and other great Feasts Particular which is delivered to one or more Churches as in the time of Augustine fasting on the Sabbath-day which was kept only at Rome Necessary Traditions which are delivered in the form of a Precept that Easter is to be celebrated on the Lords Day Free which are delivered in the form of a Councel as sprinkling of holy Water Object The Scripture is not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour with a defect as Genes 11. 12. a person is omitted in the Genealogy of Canaan which was the Sonne of Arphaxad but it is reckoned in Luke in Christs Genealogy not in the Old Testament therefore there is a defect Answ. Luke reckons it according to the vulgar opinion of the Jews Iunius in his Parallels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yielding to the time least the Gospel otherwise should have been prejudiced but Beza's opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertook to correct this Text according to the Translation of the Seventy Interpreters For in an Ancient Manuscript which Beza followed this word Canaan was not to be found therefore he omitted it in his Translation and so hath our great English Bible Object There is something found in the Scripture against the Commandment of God Deut. 4. 2. therefore there is excess as well as defect for many Books which we believe to be Canonical are added Answ. He doth not forbid adding by Gods Command but from the will of man for God himself added afterward The Papists Arguments for Traditions answered Object Bellarmine saith Religion was preserved for two thousand years from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Ans. By the like reason I might argue That Religion was long preserved not only without the Pope of Rome but also without Baptism and the Lords Supper with the like Institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary 2. It is false that Religion was preserved all that while by ordinary Tradition only for the living voice of God sounded most perpetually in the Church and the Doctrine of Religion was conveyed successively from the Father to the Son which living voice of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voice had before Object Whatsoever things are commended from Scripture are necessary but so are Traditions Ergò They are necessary Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now therefore say they the Lord spake many things which are not written Answ. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of For it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had been taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy Spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither
deceitfull vanities And withall he doth not conceive of the worthlesnesse of these trifles who suffers his heart to be deceived with the same 2. Errour He is in a strong and palpable errour concerning them imagining them to be of more power and ability to profit him then in truth they be he overprizeth earthly things and imagineth riches to be a strong tower and castle of defence 3. He puts his trust in riches and dreams that he shall be so much the more happy by how much the more rich yea that he cannot be happy without riches 2. The effects of it 1. The evils of sin which slow from it generally it is the root of all evil it will make a Judge corrupt as 1 Sam. 8. 3. a Prophet deal falsly with the word of God as Ieremiah complains it will make a man to lie deceive and couzen in his dealing it will make a woman unchast More particularly 1. It choaketh the Word of God 2. It causeth that a man cannot serve God for it is impossible to serve God and mammon It causeth that he cannot desire heaven nor set his heart on the things that are above it sets a quarrel between God and man for the love of the world is enmity to God 3. The evils of punishment that ensue upon it Paul saith It pierceth a man through with many sorrows They fall into perdition and destruction they shall be damned Covetous men are ranked in Scripture with whoremongers drunkards How shall I know that my heart is Covetous 1. If a man be alwaies solicitous in caring about the things of the world our Saviour describes covetousnesse by carking and divisions of heart this is to minde earthly things 2. If joy and fear do depend upon the good successe of these outward things rejoyce when riches increase but are dejected otherwise 3. If a man be quick in these things and dull to any good thing 4. If the service of God be tedious to thee because thou wouldst fain be in the world When will the new moon be gone 5. If he be distracted in Gods service if their hearts run after their covetousnesse 6. If one esteem those that are rich for riches sake 7. Nigardise Prov. 11. 24. Eccles. 6. 7. Means to mortifie this sin 1. Be affected with your spiritual wants Psal. 102. 2. Let the heart be deeply sensible of the want of Christ and his sanctifying power in the heart these outward things are such great wants unto thee because spiritual wants are not apprehended Rom. 7. ult 2. Labour for spiritual delights and joy Psal. 4. 6 7. 3. Consider the shortnesse of thy own life Iames 4. 13 14. 4. These outward things cannot stand thee in stead at the day of judgement Riches cannot deliver a man from death much lesse from damnation 5. Remember that God requires the more of thee Salomon therefore saith he hath seen riches kept for the hurt of the owners As you increase your revenews so you increase your account you will have more to answer for at the day of judgement 6. Christs Kingdom is not of this world therefore he calleth upon his disciples to prepare for a Crosse. 7. Meditate upon the word of God prohibiting covetousnesse and turn the precepts thereof into confessions and prayers To apply the reproofs threatnings and commandments of the Word of God agrinst any sin is a common remedy against all sins and so also against this 8. Seriously consider of Gods gracious promises for matter of maintenance in this life that you may trust in God Psalm 34 10. and 84. 11. and 23. 1. Heb. 13. 5. Be as much for the world as thou wilt so thou observe three rules 1. Let it not have thy heart Austen speaks of some who utuntur Deo fruuntur mundo use God and injoy the world 2. Do not so eagerly follow it that it should hinder thee in holy duties 3. Let it not hinder thee from works of charity One compares a covetous man to a swine he is good for nothing till he be dead Cruelty Cruelty is a great sin Gen. 49. 6 7. 1 Sam. 22. 18 19. Psal. 124. Rom. 3. 15. The bloud-thirsty men shall not live out half their dayes Bloud defiles the Land Seven things are an abomination to God the hands which shed innocent bloud is one of them Halto Bishop of Mentz in a time of famine shut up a great number of poor people in a barn promising to give them some relief But when he had them fast he set the barn on fire and hearing then the most lamentable cries and screechings of the poor in the midst of the slames he scoffingly said Hear ye how the Mice cry in the burn But the Lord the just revenger of cruelty sent a whole army of Mice upon him which followed him into a Tower which he had built for his last refuge in the midst of the river Rhene never leaving him till they had quite devoured him The Romans were so accustomed by long use of warre to behold fightings and bloudshed that in time of peace also they would make themselves sports and pastimes therewith for they would compell poor captives and bondslaves either to kill one another by mutual blows or to enter combate with savage and cruel beasts to be torn in pieces by them In the punishment of certain offences among the Jews there was a number of stripes appointed which they might not passe Deut. 25. 23. So doth the Lord abhor cruelty under the cloak of justice and zeal against sinne This Law was so religiously observed amongst the Jews that they would alwayes give one stripe less unto the offender 1 Cor. 11. 24. The highest degree of cruelty consists in killing the bodies of men and taking away their lives for revenge lucre or ambition murder and cruelty cry in Gods ears The voice of thy brothers bloud crieth unto me Gen. 4 10. Reasons 1. It is most directly contrary to the love and charity which God would have to abound in every man love doth no evil to his neighbour 2. It is most contrary to the Law of nature which ought to rule in all mens lives to do as they would be done to we abhor smart pain grief hurt losse of limbs of life 3. This sinne is contrary to the sweetnesse of humane nature which God hath pleased to plant in it in the very frame of the body in regard of which it is justly termed inhumanity and savagenesse and to the graciousnesse and gentlenesse that is in God 4. It is a sinne against the Image of God as well as against his Authority for he hath pleased to imprint a kinde of resemblance of his own excellent nature upon man more a great deal then upon any other creature of this lower world A Fox is a cruel beast as well as a Lion for though he kill not men yet he kils Lambs and Pullen and if he were big and
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
God Psal. 68. 3. 105. 3 4. Phil. 4. 2. it is for the honour of God that his servants rejoyce It was not lawful to be sad before the Persian Kings they thought it to be a disparagement to their graciousnesse and honour See Col. 1. 10 11. Phil. 3. 3. Gal. 5. 22. Rom. 14. 17. We are as much bound to make God our joy as sinne our grief We cannot love God with all our strength unlesse we rejoyce in him It is not only a duty but a priviledge to joy in God What is your happinesse in Heaven but joy in God which is begun on earth 2. It is a priviledge peculiar to justified persons Rom. 5. 5. Adam after he fell saith He heard the voice of God and was afraid See Psal. 106. 4 5. 3. It is the highest priviledge that Saints can enjoy on this side heaven God is the chiefest object for this joy to be placed upon and joy in God is the chiefest of all joyes Psal 4. 6. Secondly The Spirit of God makes the soul close with the object in that measure and proportion that the object deserves therefore joy in God and Christ are the most transcendent it is called Ioy unspeakable and glorious Rejoyce exceedingly you righteous Ephes. 5. 18. This is often called The joy of the holy Ghost Rom. 14. that is not only joy which is sutable to the Spirit of God but that joy which the holy Spirit works in us There are seven things which every childe of God hath received from God that give him occasion to rejoyce abundantly though he be in tribulation 1. All their sins are pardoned and freely done away in the bloud of Christ Isa. 40. begin Christ said to the man sick of the palsie Son be of good chear thy sins are forgiven thee 2. They are covered with the perfect robes of Christs righteousnesse before the Lord Isa. 61. 7 8. they may rejoyce in their inherent righteousnesse their sorrow for sinne love to the Lord and his people much more in the imputed righteousnesse of Christ Revel 17. the guests were to rejoyce at the Brides marriage much more the Bride 3. Because they are reconciled to the Lord and all their services accepted notwithstanding their mixture of corruption 4. All evil is removed from them Sorrow is the apprehension of the heart because of some evil object Psal. 9. No evil shall come nigh his dwelling that is under the protection of the Almighty 5. The Lord hath undertaken in his Covenant to supply them with all good and to provide him whatsoever shall be needfull for him whilst he lives in this world 6. When this life is ended there is provided for them a glorious condition in heaven the Angels will carry thee thither and Christ receive thee Mat. 5. Rejoyce and be exceeding glad for great is your reward in heaven 7. All these things are kept for them by Christ thou art therefore more happy then Adam in Paradise or the Angels before they fell they had the image of Gods grace yet in their own power to lose and they did lose it The Properties of this joy 1. It is spiritual its working is in the inward and most spiritual faculty of the soul the intellectuall nature of the same nature that the joy of God and Christ is 2. It is given for the time of afflictions and trial especially Rejoyce in tribulation 2 Cor. 7. exceedingly rejoyce in all our troubles 3. It is built on such things as will never fail on pardon free favour unchangeable promises 4. Everlasting Everlasting joy shall be upon their heads Motives to sanctified joy 1. The Lord cals for the exercise of this affection as frequently and earnestly as any we are not more frequently exhorted to fear God to love him to desire and seek after him then to rejoyce in him 2. God is offended if his people rejoyce not in his service Deut. 28. 47. 3. Joy breeds thankfulnesse the Psalmist often joyns these two together joyfulnesse and singing of Psalms 4. It breeds spiritual strength The joy of the Lord is your strength Neb. 8. 10. 5. This is a great honour to the profession of Religion and glory to Christianity it will satisfie others that there is some secret excellency in that way 6. The example of other men who rejoyce in vanity and wilt not thou rejoyce in Christ Marks and Evidences of spiritual and sanctified Joy First By the Antecedents of it 1. It is promised to the mourners in Sion Isa. 61. 1. Matth. 5. 4. till sinne be our sorrow we shall never have this joy Iohn 16. 9. The first work of the comforter is to convince the soul of sin and so of sorrow 2. To believing in Christ one is not capable of Gospel-joy till he believe in Christ Rom. 15. 13. 1 Pet. 1. 8. Phil. 1. 25. Secondly By the object of it it is Christ and the things he brings with him the sutablenesse betwixt these and our souls is the joy In what proportion any creature brings Christ with it in that proportion we rejoyce as David Ieremiah Iob in the word because there is abundance of Christ in preaching the Sabbath is Christs visiting-visiting-day therefore their delight prayer because there is an intercourse betwixt God and the soul Communion of Saints Thirdly By the Companions of it the rest of the fruits of the Spirit Gal. 5 22 23. they come by clusters love meeknesse patience temperance 2. It is jealouâ— and fearful lest it should be mistaken the two Disciples believed not for joy Fourthly By the fruits of it 1. Hereby we are fortified against sinning 2. It will make one readily part with any thing for Christs sake Endured with joy the spoiling of their goods Heb. 11. Psal. 51. 12. Ignatius said Bring the Lions I shall make brave bread when I am ground Means to get our joy sanctified and to keep it It is gotten in the new-birth all affections are sanctified at once How we may come to make God in Christ our supream joy 1. Thou must labour to know God and Jesus Christ Mat. 13. 44. when he found the treasure and saw the worth of it he rejoyced know how good merciful and gracious the Lord is 2. Faith will produce joy strengthen faith and strengthen joy 1 Pet. 1. 6 7. Rom. 13. 15. and hope likewise Rom. 12. Rejoycing in hope 3. Beg it much at Gods hand pray him that thou maist rejoyce Iohn 16. 31. say Lord in mercy fill my soul with the light of thy countenance 4. Meditate of the things thou hast heard and learned concerning the Lord Jesus Christ ponder on the good things given thee of God in Christ ponder how excellent it is to be a pardoned man to be accepted of Gods Son to have the promises of the Gospel belonging to thee 5. Labour to preserve uprightnesse of Spirit in thee no man can rejoyce in God that doth not walk with him true righteousnesse may be without joy but true joy
It is a great debasement for a man to be under that which should be his slave Directions how to get this faculty sanctified 1. We shall never get it under the yoke untill we can get the soul to finde satisfaction in better things Communion with God Paul could abound and want All the Philosophy in the world cannot take thy soul off till grace doe their own rules took not their hearts off because they had not better things to satisfie it 2. Watch diligently over thy senses Satans Cinque-ports what undid Achan I saw a fine garment and then I coveted The Whore in the Proverbs allured the young man by inveigling most of his senses I made a Covenant with my eyes saith Iob. 3. We must be careful of our inward senses our thoughts of earthly things 4. Pray much to the Lord that he would keep us in his holy fear The vegetative soul is a power of attracting concocting and expelling what is superfluous it was not gracious in innocency nor sinful by the fall the perversness of it was brought in by sin but sub ratione poenae CHAP. XXVIII Of the Sanctification of Mans Body and all the External Actions THe body as well as the soul was redeemed by the price of Christs bloud taken into union with him and shall be glorious to all eternity I shall here handle four things 1. The Nature of the Body 2. The Image of God in it before the fall 3. It s Corruption 4. It s sanctifying by the Spirit Of the first It is one of the most curious pieces of all Gods workmanship Psal. 139. 14 15. The operation of the soul much depends on the temper or distemper of the body 2. What the Image of God was in mans body before the fall God is a Spirit how can the body be his Image The Schoolmen say it stood in three things 1. In the admirable frame and composure of it this is not probable 2. In its Majesty which carried a beam of God in it bruit beasts did stoop to him as their Lord. 3. It bore Gods Image significativè it was the vessel wherein the soul did act that holinesse which was Gods Image The comlinesse of any mans body depends not on outward decking but when it is imployed in the works of holinesse 3. The depravation of the body since mans fall It is a great Question Wherein the sinfulnesse of the body lies because there is no sin in it till the soul comes nor when it is gone Yet that there is sin in it appears by 1 Thess. 5. 23. It s sinfulnesse consists in three things 1. In its fitnesse to sin Rom. 6. 13. 2. In its readinesse to sin there is not only a passive fitnesse but an active readinesse in the members to sinne Act. 13. 10. The feet are swift to shed bloud 3. In its greedinesse to the service of sin Deut. 29. 19. The whole body of original corruption dwels in our bodies Rom. 6. Let not sin reign in your mortal bodies This corruption desiles the body within and issues out likewise sometimes it will inwardly burn with lust and anger The members of our bodies are the instruments of sin The Tongue was given man to be an instrument of Gods glory therefore David calleth it his Glory since our fall the Spirit of God saith It is a world of wickednesse One hath written a large Treatise of the sins of the Tongue with that we curse God and rail on men much uncleannesse is acted by it One reckoneth up four and twenty several sins of the Tongue lying swearing ribaldry scoffing flattering quarrelling deceiving boasting tatling c. It is compared to a sharp two-edged sword to a razor to sharp arrows to an Adders sting to the poyson of an Asp to fiery coles to the fire of hell Eyes Eyes full of adultery 1 Pet. 2. an evil eye a covetous eye Ears A deaf ear to that which is good itching ears Hands Full of violence oppressing Feet Swift to shed bloud 4. The work of Grace in sanctifying mans body When the whole work of Sanctification is intended God sometimes names onely the sanctifying of mans body Rom. 12. 1 Thess. 4. 3 4. Rom. 6. 12 13. 1 Cor. 6. 13 19. The work of Grace in sanctifying the body stands not in making it the immediate and proper subject of Grace that being spiritual cannot have its seat in mole corporea but in these particulars 1. It shall be no longer at the command of the devil or a lust 1 Cor. 6. 15. Iob 31. 1. Psal. 141. 3. 2. It is consecrated to the Lord Rom. 12. 1. 1 Cor. 6. 19 20. It is made the Temple of the holy Ghost where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin 3. It is taken into a real and indissoluble union with God himself 1 Cor. 6. Your bodies are the members of Christ. 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification Rom. 6. Give up your members as instruments of righteousnesse 1 Cor. 6. 20. David often calleth on his tongue to blesse God naming it his glory it exalts Gods praises ministers grace to the hearers Psal. 141. 3. The bridling of the tongue standeth 1. In forbearing words 1. Sinful simply whether 1. Impious against Gods 1. Being Authority and Greatnesse 2. Worship and Word 3. Name and Honour 4. Sabbath and Rest. 2. Injurious against 1. Those that we have relation to 1. Betters irreverent 2. Equals comparing and disgracing 3. Inferiours vilifying contemning 2. All men viz. 1. Unkinde passionate provoking and bitter words against the sixth Commandment 2. Impure unclean against the seventh 3. Fraudulent and deceitfull against the eighth Commandment 4. Whispering slandering flattering bragging backbiting against the ninth Commandment 2. Superfluous too many Prov. 10. 8 10. 1 Tim. 5. 11. 3. Impertinent not to the purpose not concerning ones self Psal. 73. 9. 4. Idle to no purpose Matth. 13. 36. 5. Unseasonable uttered out of time and place as to apply the comforts of the Gospel to him which is not at all humbled or denounce the terrours of the Law against one who is too much already pressed with the sense of his sins 2. In using speech which is 1. Alwayes gracious viz. 1. Discreet 2. Gentle 3. Lowly 4. True 2. Often religious Motives to preserve our bodies in purity Consider First What an excellent piece the body of man is in the Lords Creation of it wherein the Power Wisdom and Goodnesse of God appears Secondly Rather then it should be lost Christ hath bought it with his precious bloud 1 Cor. 6. Thirdly Thy body is joyned to Christ and all the members are made members of his body Fourthly The holy Ghost dwels in it God hath two thrones the highest heavens and the body and soul of a believer God would not let any natural filthiness be amongst them while he was present
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
should appoint and so in the meaning of the Commandment we do now and ever must rest the seventh day for the seventh is that part in order of numbring which doth still come betwixt six having six before it and six after continually and so our day of rest hath and therefore we also rest the seventh day Indeed the period from which we take the beginning of our account is not the same but another for they did reckon from the beginning of the Creation and so forward we from the Resurrection and so forward but ours is as truly and surely the seventh as theirs though reckoned from another period and for the period from whence the count must be made we have no word at all in this precept He saith not six daies from the creation thou shalt labour and the seventh from the creation is the Sabbath of the Lord in it thou shalt do no work but six daies shalt thou labour and he saith not after the Lord blessed and sanctified the seventh day from the creation but the Sabbath day that is the seventh after six of labour Indeed the Lord by a special institution given to Adam Gen. 2. 1. had for the times before Christ appointed that they should reckon from the creation which was the cause of that special institution but this is no part of the Commandment and in that institution God did two things 1. He appointed the period from whence the seventh should be accounted which else Adam according to the Law infused into him would have taken otherwise for those ten were written in Adams heart as is signified by the writing them in Tables of Stone and calling them the Tables of the Covenant for God did not make one Covenant with Israel another with Adam but one and the same with both Indeed the Covenant made with Israel was put in the Ark to shew Christ to be the end of the Law but yet it was the same Covenant for matter and so all the parts of it were written in Adams heart But Adam looking to the Law of his heart and finding it written there as some hold I must labour six daies and rest the seventh would have begun his life with six daies labour and then in course have consecrated the seventh but the Lord by a speciall institution prevented him requiring him to begin his life with an holy rest and to sanctifie that seventh day from the Creation and so forward This was of speciall institution the assigning of that speciall date or period And in this another thing was done viz. the establishing also of the Law of sanctifying the seventh after six of labour wherefore in the reason confirming the Commandment God seemeth to have reference to this institution but so that he maketh it manifest he looked not to that period but to the number and order of the day and so saith He blessed and sanctified the Sabbath day which he had before determined to be the seventh after six of labour not the seventh day as it is said in the words of that institution And the Lords reason is not this What day I rested that thou must rest but I rested the seventh from the Creation therefore so must thou but thus What day I upon occasion of my labouring six and resting the seventh did blesse and sanctifie that day thou must rest But I upon occasion of my so labouring and resting did blesse and sanctifie the Sabbath day that is the seventh after six of labour indefinitely as the words before expresse not from the creation onely Therefore thou must remember the Sabbath day to sanctifie it So then this reason I take to be fully answered And for our better satisfaction we must know that we keep the Sabbath just according to this Commandment word for word in that we labour six and rest the seventh and so must do to the worlds end but that we have taken up a new reckoning from a new period even the resurrection we have it from Christs appointment as is plainly shewed us because this day is called the Lords day that is the day which he appointed to be kept constantly This name of the day shews the Authour of the day the Lord and the end the remembrance of him our Lord as the Lords Supper by that name is signified to be also from him and to him And so by the wisdome of God it cometh to passe that because men do labour six and rest the seventh we do eternize the memorial of the Creation according to this fourth Commandment and because we reckon from the resurrection we do also eternize the memorial of that work which is greater then the creation We must not think any thing more to be commanded then what the words do set down expresly or intimate Now neither expresly nor by any necessary consequence or intimation are we pointed to a set period of numbring or to a seventh from this or that date but alone to the seventh after six of labour As for the period it being established by the institution mentioned Gen. 3. no question needed to arise about that If any still argue That day which God did rest blesse and sanctifie is here commanded But God did rest blesse sanctifie the seventh day from the Creation ergo that is here ratified We answer That the Proposition is to be understood with limitation The same day which God did rest blesse and sanctifie the same for order and number not the same for the period or point from whence the number is beginning For so himself doth shew his meaning to be in that he insists upon this order and number saying Six daies shalt thou labour the seventh shalt thou do no work and doth not once mention the period from the Creation as he could and would have done had that been his intention Now the same point concerning the perpetuity of this Law is confirmed plainly by S. Iames Iam. 2 9. where he saith He that keepeth the whole Law and faileth in one point is guilty of all Whence I reason the whole Law and every point of it was of force when S. Iames wrote this Epistle for how can a man break a Law that is abrogated or be guilty of all by breaking any one point if the whole be not and each part equally in force Now this Epistle was written by S. Iames to those which lived under the Gospel wherefore at that time and to those persons the whole Law and each part of it was in force And if any doubt grow what S. Iames meaneth by the Law it is plain he meaneth the Decalogue or ten Commandments thus He that speaketh of a whole Law and after instanceth in particular members of the Law must needs mean the whole number of Precepts whereof those two brought in for instance are members and parts Now for instance S. Iames brings in two members of the Decalogue ergo by the whole Law and each point he must needs mean the Decalogue and
every precept thereof as will appear further by his manner of speaking and reasoning after for he saith thus He that said Thou shalt not commit adultery said also Thou shalt not kill if then thou commit not adultery but killest thou art a transgressor of the Law Here we have a plain Enthymeme and a proposition must needs be understood to make up the argument and having one proposition and the conclusion no man which hath reason can choose but adde the proposition understood viz. To this effect What things were spoken by the same Lawgiver do binde so equally that though a man keep one of them and yet break another he is a transgressor of that Law given by that Law-giver Now these two Thou shalt not commit adultery and Thou shalt not kill were so spoken May not one adde to the same proposition But this Thou shalt sanctifie the Sabbath was so spoken and so conclude Therefore if thou keep all the rest and break this thou art a transgressor It is therefore I think manifest by this place that the fourth Commandment as well as any other point of the Law is now in force I confess that all the Jewish Sabbaths are abrogated according to the speech of Paul elsewhere but not the Sabbath in general The Jewish weekly Sabbath is abrogated viz. the seventh from the Creation but the Sabbath in general that is the seventh after six of labour is not abrogated If the Sabbath in general were abrogated viz. the resting and sanctifying of the seventh day after six of labour then neither the Apostles nor the Church could have appointed the Lords day nay nor Christ himself unlesse he would be contrary to himself Indeed he might have appointed a day of publick service but he must have altered the number and order and not have taken the seventh in constant course after six of labour for a new date for this would have been still to have appointed a Sabbath but to appoint a Sabbath and abrogate all Sabbaths are contradictory And so much for the clearing of the perpetuity of this precept Now I come to handle the things therein commanded and forbidden The things required in this Commandment are of two sorts 1. Preparation to it 2. Celebration of it The preparation to it is required in the Word Remember for such is the nature of this Commandment that it cannot be well kept unlesse caâ—e be had of it before hand Now this preparation is twofold General Special The general standeth in a due ordering of our businesses that we may not bring upon our selves any occasion of interruption and disturbance in the sanctifying of the Sabbath by moderating our selves in our businesses not clogging our selves with so much as we cannot dispatch without incroaching upon the Sabbath for seeing God hath said Six daies shalt thou labour and do all thy businesse it is requisite and we are hereby tied to frame and order our affairs so what in us lieth that they may be dispatched in the compasse of six daies which will not be so if we over-fill our hands with work 2. That businesse we have we must with diligence and foresight dispatch in the compasse of six daies for so we are wished six daies shalt thou do all thy businesses which doth so serve to limit out the day of rest that it doth also direct us to preparation for this rest for seeing God hath allowed us to labour six daies it follows that we must wisely and diligently follow our businesses therein that as far as may be attained by our care all may fitly fall within that compasse of time and nothing may remain to disquiet clog and disturbe us in the day of rest The more special preparation is on the end of the Saturday by making all things ready for that day and so a seasonable betaking our selves to rest that we may be fitter for the sanctifying of it What ordinary businesses may be dispatched before all the week we must do what special things are to be made ready against the Sabbath that so much as may be no labour may be put upon us on that day must also be done And so it appeareth that the Church of the Iews did understand this precept and had on the day before the Sabbath a time of preparation for the Sabbath Luke 23. 54. That day was the preparation and the Sabbath drew on We ought to be as careful of preparing for our Sabbath called the Lords day as they for theirs surely and this we are not if we do not take care the evening before to set all things in a readinesse for the preventing of occasions of labour that day as by fitting our houses our attire our food so far as may be conveniently so as little or no more then needs may remain to be done about them for our comfortable use of them on the Lords day and fitting our bodies with convenient sleep for the whole work then to be done All this is injoyned in the word Remember for it must not be a carelesse remembrance but remembrance joyned with a care of doing the thing to be remembred and therefore also with all needful preparation to it Hitherto of preparation The celebration of the Sabbath stands in two things Rest. Sanctification The Rest of the day is appointed in regard of the Sanctification chiefly being of it self nothing acceptable to God for a meer rest that is a cessation from doing work if it be not referred to an holy end and joyned with a holy use is idlenesse and so rather a sin then a duty and therefore he saith Remember the day of rest to sanctifie it Exod. 20. 8. see Deut. 5. 12. Ezek. 28. 12. shewing that the rest must have reference to the sanctification About which rest it will be needfull to shew 1. Who must rest and these are the Governours and all under their government both publick and private and not onely so but even also the Beasts and consequently all other things of the like nature which must be attended and followed by the labour of man such as are Mills Fire-works and the like in which God aimed lesse principally at the benefit of the Creatures but chiefly at mans good by following these things he must not be hindered from the sanctifying of this day 2. From what they must rest and that is 1. From labours 2. From sports From labours first All labours or works are of two sorts some religious tending to the service of God these are not understood here as not being our works but Gods and therefore they are not forbidden Some are civil or natural tending to the commodity of this present life such as are specially the labours of our ordinary callings buying selling travelling pleading making any handy-work or the like Now all these are here forbidden yet not simply but with limitation For 1. Works of mercy may be done on the Lords day without sin and might ever for mercy must take the
upper hand of all external acts of Religion as being more essentially and intrinsecally good then any of them hence Christ saith It is lawfull to do good on the Sabbath day meaning by good works works of mercy and so he justifieth the pulling of an Oxe or an Asse out of a ditch upon the Sabbath day and himself did cure those diseased people which came unto him on the Sabbath day so that if either man or beast be in distresse it is lawful to work labour and take pains for their help succour and relief and this prohibition must be understood not to reach to such things and therefore the lawfulnesse of doing them cannot impeach the perpetuity of this Commandment 2. Works of necessity may be done such I mean as are requisite for the preventing of imminent danger as Elijah did flie for his life divers dayes whereof some must needs fall out on the Sabbath and in the time of warre men may fight on the Sabbath-day and so they may quench a fire if it happen or the like or stop an inundation of the Sea or prevent any other like imminent peril which cannot be prevented without labouring presently 3. Works needfull for the comfortable passing of the Sabbath as dressing of moderate food and the like may be done on the Sabbath-day for seeing Christ allows us to lead the Ox to the water and requireth not to fetch in water for him over night he alloweth us to dresse meat and requireth not to dresse it over night For the order in the Law of not kindling a fire pertained alone to the businesse of the Tabernacle and that order of dressing what they would dresse on the sixth day pertained alone to the matter of Manna And for this we have Christs clear example who being invited went to a feast on the Sabbath-day which he might not have done if it had been unlawfull to dresse meat and drink on the Lords day for a feast sure was not kept without some preparation of warm meat This example of Christ we have Luke 14. 1 8 12. which verses compared make it apparent that it was a feast whereto he was bidden amongst divers others So then all labours and businesses except in these three cases are unlawful for mercy necessity and present needfull comfort And not alone the labour of the hand about these things but also the labour of the tongue and of the heart in speaking and thinking of these businesses out of the cases excepted is condemned as the Prophet Isaiah doth plainly shew commanding to sanctifie the Sabbath to the Lord not doing thine own wayes nor finding thine own pleasure nor speaking thine own words our own words must be forborn and our own pleasure and consequently our own thoughts for indeed words and thoughts of worldly businesses are as opposite to the sanctifying of the Sabbath as works seeing the soul can no better be imployed in holy exercises if it give it self to them then if the whole body were so bestowed So the true keeping of the Sabbath requireth the turning of hand tongue and heart from our own wayes and thoughts and words that is such as concern our own worldly matters and affairs Secondly Sports and pastimes and natural wonted recreations such as may be used on the week day are also forbidden and therefore in the place alledged before it is forbidden to seek ones own pleasure or will and sure he that taketh leave to use pastimes seeks his own pleasure as he that followeth his businesse Indeed when work is forbidden sports can hardly be allowed which are never lawfull but as sauce for work only the spiritual pastimes of singing holy Psalms and Songs as a spiritual recreation is allowed to prevent all wearinesse Indeed the exercises of the day are of such divers kindes that nothing but meer fleshlinesse can cause a man to be weary But it must be shew'd thirdly how long this rest must continue to which the answer is For a whole natural day for of what quantity the foregoing six are of that must the seventh be which cometh betwixt six in numbring even four and twenty hours If it be demanded at what time the day must begin and end it is answered when the first of the six following beginneth and seeing Gods intention was not to binde all Nations to begin and end their dayes at one period and that we cannot tie the seventh day but we must in like manner tie the daies before and after to a set period of beginning and ending it is apparent that by this Commandment we are not tied to any set beginning or ending but must follow the common computation and reckoning of other daies which is amongst us from twelve of the clock at night to twelve the next night for we say twelve at night and one a clock in the morning Neither is it any inconvenience that in some Countreys the Sabbath shall be in being before and after the being of it in others for the same inconvenience must needs follow upon any kinde of beginning or ending either by Sun-set or Sun-rising unlesse God had named a special hour which he hath not for the Sunne riseth and setteth in some places three or four five or six hours sooner then in others for a good space of the year at least Yea in some Countreys they have but two Sun-risings and Sun-settings in one year that is one half-year day the other night See Cartw. Catechism And so have we one part of the celebration of the Sabbath-day concerning resting the next follows concerning the sanctification of it Time is sanctified by bestowing it in holy exercises tending to work increase and exercise sanctity in man So this day is sanctified when the time wherein men surcease the labour of their callings which they followed all the six daies before is imployed in exercises of holiness These exercises are of two sorts 1. Publick 2. Private For the publick they are the hearing and reading of the Word praying partaking of the Sacraments and all such like services of God for the reverend and orderly performing of which men are bound on this day as God giveth opportunity to assemble together and each man is to appear before God in the Land of the living as David saith It is manifest that our Saviour Christs custome was still to go into the Synagogues and teach them on the Sabbath-daies as appears Luke 4. 16. And it is apparent that Moses was read and preached in the Synagogues every Sabbath-day Act. 15. 21. See Act. 15. 14 15. and that the custome of the ancient Church was on their Sabbaths to meet as we now do twice a day it is to be seen in the Ordinance of the morning and evening Sacrifices which were appointed to be as many more for the Sabbath as for the other daies Upon the Lords-day God is to be publickly served of the whole Church in their several Congregations and all the particular members
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
Scripture Eccles. 12. 14. Matth. 10. 15. 12. 36. 25. 32. Acts 17. 30 31. Apocal. 20. 12. Isaiah and Daniel write of it Christ in his Sermons speaks of it See Matth. 11. 21 22. Matth. 12. 41 42. Matth. 13. The Parable of the tares Matth. 19. 28. he cals it regeneration not that men shall be then converted but because all things then shall appear new Enoch taught this doctrine before the floud Iude v. 14. It is called that day 2 Cor. 3. 4. Rom. 2. 4 5. Paul saith of Onesiphorus God grant him mercy on that day Gods day 2 Pet. 3. 12. The day of the Lord vers 15. The day of Christ Phil. 1. 6 10. It is called absolutely and simply Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is that universal final and ultimate Judgement which God shall exercise in the end of the world whose object shall be not some men only but all men altogether Ps. 9. 8. Eccl. 12. 14. 2 Pet. 2. 9. and with an addition the last Judgement because it shall be that last and immutable Judgement of God in which those which are acquitted shall be for ever acquitted and those which are condemned shall be for ever condemned It is called the last Judgment also because it shall be exercised in the last day Secondly The very conscience of man which reproves the evil-doer proves a judgement Rom. 2. 15. Neither are those infernal furies celebrated by the Poets any other thing then the terrours of conscience Some deny the General Judgement and say there is no other judgement but what passeth in our own consciences A third Reason is taken from God the Saints and the wicked First From God that his Decree may be fulfilled Act. 17. 31. 2. That his honour may be vindicated Eccles. 3. 16. 3. His justice cleared Rom. 2. 15. Isa. 30. 33. 2 Tim. 4. 8. Eccles. 9. 1 2. therefore God takes such exact notice of all the wayes of men Iob 31. 11. Deut. 32. 34. because he will call them to an account for all Secondly In respect of the Saints that their innocency here traduced may be made manifest 2. That their works may be rewarded therefore it is called a day of restoring all things all things shall then be set straight Thirdly In respect of the wicked that their unrighteousnesse may be fully punished 1 Cor. 4. 9 13. and that as the body did partake with the soul in sinning so it may also share with it in punishment 2 Cor. 5. 10. Nature had some blinde knowledge of a day of recompence the course of providence shews it Vertue hath not yet a full reward nor vice a full punishment Sinne is sometimes punished to shew that there is a providence and sometimes let alone to shew that there is a Judgement to come The course of Gods justice and the wisdome of his counsels must be solidly applauded The Judgement to come will work on shame hell on fear The day of Judgement will be terrible to the wicked it is called the terrour of the Lord 2 Cor. 5. 11. and by the ancient Fathers Tremendum judicium Dei 1. In respect of the manner of the Judges coming with many thousands of Angels Matth. 16. 27. 25. 31. Iude v. 14. 2. In respect of the Judge himself who hath infinite anger 3. Both in the intention extention and protention of the punishment 1. In the intention of it it is without any stop or measure 2. The extention of it to all the soul and body 3. In the protention of it to all eternity The suddennesse also of it strikes the greater fear and terrour into ungodly men it is resembled to three things the first deluge a thief and a snare laid by the Fowler all which come unexpectedly and when there is greatest indisposition and security It is comfortable to the godly the Scripture seldome speaks of the day of Judgement but it cals on them to rejoyce Lift up your heads Luke 21. 28. it is a phrase implying the comfort hope and boldnesse that the people of God have or ought to have comfort your selves with these words It is compared to a day of refreshing to the meeting of the Bridegroom all which imply that that time is matter of joy and consolation to the godly it is their marriage and coronation day All the reasonable creatures shall then be judged Angels and men Do not ye know that we shall judge the Angels we must all appear before the judgement seat of Christ. The things for which they are to be judged all actions any way liable to a Law all moral actions for what ever they have done in the flesh whether it was good or evil every secret thing Cunctaque cunctorum cunctis arcana patebunt No man knows the precise time of the day of Judgement Matth. 24. 36. Mark 10. 32. yet God hath appointed the set time Act. 17. 30. Concerning the place the Air say most the Rabbins generally say in the valley of Iehoshaphat So Aquinas seems to hold though there be little ground for it Ioel 2. 12. is urged and because Christ ascended from Mount Olivet Act. 1. Christs great Throne shall be fixed in the Clouds and the Judgement shall be in the air Some speak of fifteen signs before the day of Judgement Others say these great things are to be accomplished before the day of Judgement 1. The Gospel is to be preacht more generally to all the world not only as the world is taken in opposition to the Jewish Nation but as it signifies the several Nations the utmost parts of the earth must be given to Christ. 2. A national conversion of the Jews Rom. 11. 25 26. 2 Cor. 3. 15 16. Some say they shall be called by vision and voice from heaven as Paul was and that those places Zech. 12. 10. Matth. 23. 39. seem to imply it See Daniel 7. 13 14. 3. The falling of Antichrist the ten Kings that gave their power to him shall withdraw it from him Revelat. 17. 11. 14. 16. 18. 20. See Romans 9. 13. and 16. 12. 4. More pure and glorious times in the Church Isa. 30. 26. Revel 11. 15. when the Jews and Gentiles shall be one flock and more outward peace Isa. 11. 6. 32. 18. 33. 20 28. Ezek. 12. 14. Some distinguish of two sorts of signs before Christs coming 1. Some are more remote and transient the man of sin to be revealed that is past false prophets shall arise and say I am Christ wars and rumours of wars Matth. 24. 5 6 7 24. great divisions in matters of Religion Men shall say Lo here is Christ and lo there is Christ Mat. 24. 12. 2. Some more immediate and near at hand the general resurrection the conflagration of the whole frame of nature Some say God hath promised to accomplish six things in the latter end of the world 1. He is pouring out his vials upon the
speak falshood out of error and mistake I am weak if wilfully I am wicked if I keep not promise it is either because I cannot and then I am weak or will not then I am wicked therefore God cannot possibly lye 1 Kings 22. 23. Ezek. 14 9. Consectaries from Gods truth Ephes. 4. 25. Heb. 10. 23. We should observe how Gods truth is fulfilled Gen. 32. 10. Luke 1. 70. 1. This heightens gratitude Psal. 108. 4. 56. 10. 2. It strengthens faith Psal 18. 30. 116. 1 2. For this end 1. We should get an interest in Christ 2 Cor. 1. 20. the promises are the Churches dowry as she is Christs Spouse 2. Observe all providences and compare them with promises Col. 4. 2. especially observe the fulfilling the promises 1. When God makes good the letter of them Iosh. 23. 19. 1 Kings 8. 56. 2. When you have pleaded them in prayer Psal. 119. 49. 34. 6. 1 All the saints are heirs of all the promises yet many of the temporal promises shall not be fulfilled unto them in this life as the ungodly are heirs of wrath and subject to the curses yet they are not all accomplished on them here God bestows the promises in a kinde of prerogative way 2. God will exercise the patience of the Saints in not accomplishing many temporal promises Patience is shewed in waiting as well as in suffering 3. Those to whom God denies temporal promises in this life he will make them amends to all eternity they shall be gainers not onely by their services and sufferings but deprivements Consectaries from Gods faithfulnesse Heb. 2. 15. 3. 5. What faithfulnesse is Nahum 1. 3. Isa. 30. 18. a Patientia est qua ita iram suam modoratur Deus erga creaturas ut vel poenas disserat vel iram uno momento non essundat Wendelinus b God is sensible of the wrong offered to him and provoked to wrath thereby 2 Pet. 3. 13. he not onely restrains his anger but gives them time to repent Master Bolton saith If but any tender-hearted man should sit one hour in the Throne of God Almighty and look down upon the earth as God doth continually and see what abominations are done in that hour he would undoubtedly in the next set all the world on â—ire Amos 9. 2 3. When man begins through Gods forbearance to have high Atheistical thoughts about him Psal. 50. 20. and to strengthen himself in a way of sinning Eccles. 8. 11. and to grow to that height as to mock at his judgements Isa. 43. 14. 2 Pet. 3. 2 3. Matth. 26. 39. This is in effect the same with patience Num. 14. 18. Nehem. 9. 17. 2 Pet. 3. 9 15 20. Longanimity is toward them of whom we can patience toward them of whom we cannot be revenged Nisi Deus expectaret impium non inveniret quem glorificaret pium Aug. Consectaries from Gods patience and long-suffering * Prov. 14. 29. Posse nolle nobile The discretion of a man deferreth his anger and his glory is to passe by an offence saith Solomon What patience is It is a grace of the sanctifying Spirit of God whereby the soul doth freely submit to the will of God in bearing its own burthen without inordinate for row or fretting discontent Patience is 1. Commanded Luke 1. 19. Iames 5. 7. 2. It is commended to us by special examples 1. Of Christ Heb. 12. 2. Rev. 1. 9. 2. Of all the Saints 1 Pet. 2. 20 21. Iames 5. 10. Periissem nisi periissem There is a twofold holiness 1. Original absolute and essential in God which is the incommunicable eminency of the divine Majesty exalted above all and divided from all other eminences whatsoever For that which a man taketh to be and makes an account of as his God whether it be such indeed or by him fuâ—cied onely he ascribes unto it in so doing a condition of eminency above and distinct from all other eminencies whatsoever that is of Holinesse Psal. 49. 18. Isa. 17. 7. Habak 1. 12. 2. Derived or relative in the things which are his properly called Sacra holy things Mede on Matth. 6. 9. There is a threefold holinesse 1. Essential the holinesse of God all one with God himself Exod. 15. 11. 2. Habitual an inherent holinesse such as it the holinesse of righteous men so Abraham Iob David and all the Patriarchs are called Saints and holy men this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Sanctimonia 3. Relative a peculiar relation which a thing hath unto God in regard of propriety of possession or speciality of presence That which is holy after this manner the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Sacrum for persons things times Mr. Mede on Deut. 3. 8. Our holinesse is terminated in him Exod. â—â— 26. Why God must be holy God hath manifested his holinesse 1. In his word his precepts 2. By instituting the Sabbath to be kept holy Isa. 58. 3. 3. By causing a holy Tabernacle and Temple to be erected wherein were all holy thing 4. By instituting holy Priests 5. By inflicting his judgements on those which prophane holy things 2 Sam. 6. 7. and 6. 19 20. In his works 1. Of creation Acts 17. 28. Eccles. 7. ult 2. Of providence Psal. 45. 17. 103. 1. unusquisque operatur ut est Mr Scudder Holinesse is as it were the Character of Christ Jesus the Image of God the beauty the strength the riches the life the soul of the soul and of the whole man It is a very beam of the Divine light called therefore by the Apostle The Divine Nature * Qua de re Iepida fabula acciâ—isse narratur in concilio Tridentino de quodam Episcopo quem offendit ille Papâ— titulus propterea Nam si Deus inquicbat tantum sanctus quomodo cjus vicâ—â—iâ—us dici potest sanctissimus Adut magnum periculum â—ade causa Drusius in 15. num c. 64. Consectaries from Gods Holinesse See Eccles. 12. 1. Psal. 119. 9. It is a great honor to seek the Lord betimes Mâ—ason was an old disciple See Rom. 16. 17. This of all Attributes is the most over-awing to a sinful creature We should especially think of the holinesse of God when we worship him Iohn 17. 11 22. Psalm 3. because then we draw nigh to God Levit. 10. 3. and his end in ordering ordinances is that we might be partakers of his holinesse If we may judge of the privation by the habits perfection how great an evil must sin be when God is so great a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—y the Eâ—ymâ—logists holy is as much as not earthly Holinesse is a separation both from sinne and the world The will of God is the rule of holinesse as his nature is the patern of it Sec Act 13. 22. This Attribute of kindenesse is the same with goodnesse before spoken of viz Communicative goodnesse Isa. 48. 11. 42. 8. Exod. 20. 4.
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
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
God 2. Epicurism scoffing at Divinity 3. Heresie depraving and corrupting Divinity VI. The Excellency of Divine Knowledge or the study of Divinity appeareth in these particulars 1. In the subject Matter of it which is Divine either in its own Nature as God and Christ Psal. 70. 7. Ioh. 5. 46. or in relation to him as the Scripture Sacraments It is called The wisdom of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and That wisdom which is from above Jam. 3. 17. If to know the nature of an Herb or the Sun and Stars be excellent how much more to know the Nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. that is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si cetera discis In this Mystery of Christ God is revealed in the highest and most glorious way 2 Cor. 4. 6. there is more wisdom holinesse power justice discovered in the Mystery of the Gospel then was known before to men and Angels Christ is the summe of all divine revealed truths Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect Col. 2. 3. The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the End The principal and main end of Divinity is the glory of God that is the Celebration or setting forth of Gods infinite Excellency the secondary end is mans blessednesse Iohn 17. 3. 3. In the Certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falshood in it The Academicks thought every thing so uncertain that they doubted of all things 4. In the Cause of it These truths are such as cannot be known but by Gods revealing them to us All Scripture was given by Divine Inspiration Flesh and bloud hath nor revealed this unto thee a humane light is enough to know other things 5. In the Holinesse of it Psal. 19. 5. By them thy servant is fore-warned 1 Tim. 3. 15. The word of God is able to make us wise to Salvation and to furnish to every good work Christ makes this a cause of the errour and wickednesse in mans life that they do not read and understand the Scriptures 6. In the Delight and Sweetnesse of it Iob 23. 12. preferred the Word of God before his food David before thousands of Gold and Silver before the honey and the honey-comb Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire Wanderfull are thy Testimonies Archimedes took great delight in the Mathematicks Augustine refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Iesu non erat ibi He saiâ—â— in his Confessions Sacrae Scripturae tuae sunt sanctae deliciae meae 7. In the Excellency of the Students of it 1. The Saints of God in the Old Testament the Patriarks and Prophets 1 Pet. 1. 10 11. 2. The Saints of God in the New Testament Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel 2. They know it by the Church that is saith Oecumenius by the several dispensations of God to his people under the Gospel 8. In that the Devil and Hereticks oppose it The Papists would not have the Bible translated nor Divine Service performed in the vulgar tongue CHAP. II. Of the Divine Authority of the Scriptures TWo things are to be considered in Divinity First The Rule of it the Scripture or Word of God Secondly The Matter of Parts of it concerning God and man Principium essendi in Divinity is God the first Essence Principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematical Writers do IT is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appears by the light of nature the Heathen had known rules for their Rites Ceremonies and Services the Turks have their Alcoran the Iews their Talmud the Papists their Decretals every Art hath its Rule neither can any thing be a Duty which hath not a Rule There are three general Characters whereby we may know any Word to be the Word of God and a Religion to be the true Religion 1. That which doth most set forth the glory of God 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God and righteousnesse toward man 3. That which shews a way sutable to Gods glory and mens necessity to reconcile us to God The word of God sets forth Gods glory in all the perfections and is a compleat rule of holinesse to God and righteousnesse to men All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man to reconcile God and men then for him that is God and man to do it God revealed himself divers wayes to the Fathers Heb. 1. 1. The manner of revealing Gods will is three-fold according to our three instruments of conceiving viz. Understanding Phantasie and Senses to the understanding God revealed his Will by engraving it in the heart with his own finger Ier. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions Numb 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets awake and by dreams to Prophets asleep Gen. 40. 8. 41. 8 9. Acts 16. 10. 10. 3. Numb 14. 4. to the Senses God revealed his Will and that either by Vision to the Eye or lively Voice to the Ear Gen. 3. 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3. 33. 17. And lastly by writing This Revelation was sometimes immediate by God himself after an unspeakable manner or by means viz. Angels Urim and Thummim Prophets Christ himself and his Apostles The written Word for the Matter contained in it is called The word of God Rom. 9 6 for the manner of Record The Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light sometimes with an
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
could ever have found out such an admirable temper and mixture of Mercy and Justice together as the Gospel revealeth in the reconciliation of God with man God hath declared himself to be most just yet most merciful Rom. 3. 24 25 26 Justice requires that there should be no freeing of a guilty person without satisfaction sinne deserved an infinite punishment that satisfaction could not be made by man himself mercy therefore provides a Saviour which God bestows on him vers 25. God in giving and establishing his Law useth no other Preface but I am the Lord Exod. 20. nor Conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring Faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuite reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandments did much commend the equity of them See Sr Walter Rawleighs History 2. It teacheth the Nature and Excellency of God and the Works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three Persons and one God that God is Infinite Omniscient Omnipotent most Holy that he created all things that he doth by a particular Providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his Word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his brain and yet such as being taught and revealed the conformity of it to right reason will enforce any well-considering man to acknowledge it to be most true and needful for example that a man must love God above all and his neighbour as himself that he must keep his thoughts free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himself against the future life that he must not at all trust in himself nor in any man but only in God and that he must do all he doth in Gods strength that he can deserve nothing at Gods hand but must look for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz. The glory of God shining in every syllable thereof and the salvation of man not temporal but eternal These writings leade a man wholly out of himself and out of the whole world and from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Author of any writing will surely have most respect of himself in that writing The Scriptures manifest Gods glory alone Ier. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The Doctrines Precepts Prohibitions and Narrations tend to the setting forth of his glory and bring solid and eternal comfort and salvation to their souls which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. Shew the path of life Psal. 16. 11. Guide our feet into the way of peace Luk. 1. 79. Christ Iohn 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is taken from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing There is a certain authoritative or God-like speaking unto the creature from place to place See the first Chapter of Isaiah and 53. and the eighth Chapter to the Romans The Prophets and Apostles propound divine truths nakedly and without affectation 1 Cor. 2. 1. Habent sacrae Scripturae sed non ostendunt eloquentiam August They expresse the things they handle with a comely gravity the form of speech is fitted both to the dignity of the speaker the nature of the thing revealed and mans capacity for whose sake it was written All other Writings use perswasive and flourishing speeches these command and condemn all other Gods all other Religions all other Writings and command these only to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gain-saying and to seek no further then to them for direction Both the Simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the Simplicity because it is plain in no wise deceitful and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuouslâ— the chiefest mysteries of Faith and divine Revelation which are above humane capacity Whether we read David Isaiah or others whose stile is more sweet pleasant and â—hetorical or Amos Zachary and Ieremiah whose stile is more rude every where the Majesty of the Spirit is apparent There is an Authority and Majesty in them above all other Writings of other Authors the Scriptures command all both King and People Ier. 13. 18. 1 Sam. 12. ult and binde the heart to its good abearing Ierom could say As oft as I read Paul it seems to me that they are not words but thunders which I hear Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority and so he was converted from Atheism as himself saith in his life Divinitatem argumenti authoritatem sentio Iohannes Isaac a Jew was converted by reading the 53. of Isaiah Our Saviour spakâ— As one having Authority not as the Scribes So this book speaks not as men it simply affirms all things without proof other Authoâ—s use many Arguments to confirm the truth of what they say Therefore Raimundus de Sabunda hence proves That he who speaketh in the Bible is of that Authority that his bare word ought to be believed without any proof whereas Galen Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason Nihil credendum quod ratione capi nequeat They hold That a man is not bound to believe any Article of Faith nor any Interpretation of
also 2. This tradition concerning the age of men did drive away as well the Ecclesiastick as the Lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the Vulgar and mother Tongues of each Nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandment and will of God revealed in Scripture He hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees but to the people in general They must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all Ioh. 20. 31. Rom. 15. 4. 3. Those are commended which did reade the Scripture as the Eunuch Acts 8. 22. the Bereans Acts 17. and dispraised which neglected it as the Israelites Hosea 8. 12. they are pronounced Blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter â—2 Pet. 1. 19. are those whith pretend to be his Successours 4. From the fact of the Apostles who as they publickly preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romans Corinthians Galatians Ephesians were written to the people therefore to be read by them One Epistle of Iohn was written to Gaius a Lay-man another to the elect Lady 5. From the Profit and Necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9. they are directed by them as most faithfull counsellors in all their waies Psal. 119. 24. they are armed by them against the fiery darts of Satan Eph. 6. 16. One seeing a youth read the Scriptures said It was never well since such were permitted to turn over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous Conseâ—t of all the Fathers Chrysostom and Ierom especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councel of Nice That no Christian should be without a Bible in his house And the Jews at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeal to the Law and the Prophets without the name of the Author Book or Chapter because they knew the Bible Text to be familiar to the Israelites In an unknown tongue they cannot profit the people Ergo They ought to be translated into a Tongue known to the people 1 Cor. 14. The Apostle in divers verses treateth of this subject vers 6 7 19. He saith All things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith That he had rather speak five words and be understood then ten thousand words in an unknown tongue Those Arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Grotius lib. 3. de veritate Religionis Christ. the New Testament was translated into divers Vulgar Tongues the Syriack Arabick Aethiopick and Latine which Versions are yet extant and differ not mainly from the Greek In the elder and purer times the Scriptures were translated into innumerable yea into all Tongues usual amongst men See Gregories Preface to the Notes on passages of Scripture The plain and usual words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from Husbandry and Houswifery from the Flock and the Herd shew that the Scriptures were written for the capacity and understanding of the unlearned Iohn 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to do or else they read it as other Books not with such respect to it as the greatnesse of its Authour deserveth I mean with a desire and purpose to believe and obey all that they finde there which must needs be the Duty of those that confesse these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practise it with obedience Reading the Scripture is a rehearsing out of the Book such things as are there written â—arely without any interpretation It is to be done publickly as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them The Prophets were read in their ears every day saith Paul and after the lecture of the Law and the Prophets in another place From hence hath been continued the custom of Lessons of the Old and New Testament to the same purpose saith Mr Thorndike We honour God more by a publick then a private reading of it 2. Pâ—ivately The godly Jews of Bâ—rea did search the Scriptures and both King and people are commanded to read the Law Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law How readest thou Luke 10. 26. Matth. 12. 5. and 21. 16 42. Christ Peter and Paul in their preaching quote not the Chapter and verse only say Isaiah saith Isaiah is bold It is written in the Psalms because people should be so acquainted with the Scripture as to know where it is See Grotius on Heb. 4. 4. Some good Divines hold that the Scriptures barely read though preaching be not joined with it may be the instrument of Regeneration since the Doctrine of the Gospel is called The ministration of the Spirit Psal. 19. The Law of the Lord converteth the soul it is so when not preached The word is a means of conversion whether written preacht or lived 2 Cor. 3. 2 3. 1 Pet. 3. 1 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bâ—re reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret
then they should give him also their Cloak 2. Papists who 1. Set up Images and Pictures in stead of the Scripture the Scriptures they say may teach men errors but may not Pictures 2. Equal the Apocrypha and unwritten verities or rather vanities with the sacred Scriptures 3. Charge the Scriptures with insufficiency and obscurity allow it not to be a perfect Rule 4. Make it of no force to binde our consciences unlesse the Pope ratifie it 5. Give the Pope power to dispense with things therein forbidden yea and with oaths and vows which no Scripture dispenseth withall 6. Teach that the vulgar Latine is to be received as Authentick 7. Wrest and turn it which way they please Isa. 28. 16. Cardinal Bellarmine in praefat lib. de Summo Pontifice and Baronius say That by precious and corner stone in this place the Pope of Rome although lesse principally is meant who is a stumbling stone to Hereticks and a rock of offence but to Catholicks a tried precious corner stone yet Peter 1. 2. 6. 8. expoundeth those words not of himself but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep would infer the Popes universal Dominion Baronius from the Acts Kill and cat Psalm 8. 6. under his feet that is say they of the Pope of Rome Sheep i. Christians Oxen that is Jews and Hereticks Beasts of the field i. Pagans Fowls of the air i. Angels Fishes of the Sea i. souls in Purgatory They have Tapers in their Churches in the day time because Christ saith I am the light of the world or because they had such at midnight Acts 20. 8. where Paul preached This is the great fault of the School-Divines that they handle Paul and Aristotle Suae curiositati litantes potius quam pietati so that he is counted most learned amongst them who dares to seek and presumes to define most things out of the Scripture What Distinctions Orders Degrees and Offices do they make of Angels What curious Questions do they raise What use would there have been of Sexes if Adam had not sin'd Whether Christ should have been incarnate if there had been no sin and infinite such like The Schoolmen perverting the Scriptures have prophaned Divinity with Philosophy or rather Sophistry and yet are called School-Divines when they are neither Scholars in Truth nor Divines Behold two Swords Luk. 22. 38. therefore the Pope hath two Swords one Spiritual another Temporal 1 Cor. 2. 15. ergo The Pope judgeth of all things and is judged of none The Papists stile the Scripture Regulam Lesbiam Nasum cereum Evangelium nigrum Theologiam atramentariam A Lesbian Rule a Nose of wax the black Gospel inky Divinity Bishop Bonners Chaplain called the Bible his little pretty Gods Book Giford and Raynolds said it contained some things prophane and Apocryphall Leo the tenth the Pope when he admired at the Money gotten by Indulgences he is reported to have said to Cardinal Bembus Bembe quantum nobis profuit fabula de Christo The same man when Bembus brought a place out of the New Testament to comfort him dying said Apage istas nugas de Christo. Paraei Medulla Hist. Ecclâ—s Many wicked men abuse Scripture they say they must not be too precise and urge Eccles. 7. 18. they bring that place Eccles. 3. 4. to justifie mixt dancing that Matth. 25. 27. For usury that 1 Cor. 9. 20. for temporizing and complying with all companies and many that were Professors formerly deny Scripture they call it a fancy a meer forgery the Bible a Riddle The Rebels in Ireland took the Bibles threw them into the chanels and cast them into the fire and called it Hell-fire and wished they could serve all the rest so But I may say of the Gospel as the French Lady of the Crosse Never dog barkt at the Crosse but he ran mad Contra rationem nemo sobrius contra Ecclesiam nemo Pacificus contra Scripturas nemo Christianus Thirdly The Brownists vainly and idly quote the Scripture filling their margents with many Texts of Scripture but nothing to the purpose and misapply it they alledge those Texts of Isa. 52. 51. and Revel 18. 4. to draw men from all the Assemblies of Gods people whither any wicked men do resort Fourthly The Antinomians or Antinomists who cry down the Law of God and call those that preach the Law Legal Preachers and stand for Evangelical grace the Law is part of Canonical Scripture and hath something peculiar in it being written with the finger of God and delivered with Thunder and Lightning See Master Gatakers Treatise on Numb 23. 21. and Master Burgesse his Lectures on 1 Tim. 1. 8 9. Master Bedfords Examination of Antinomianism Those that under a colour of advancing free grace cry down the Law of God are enemies to God to the people of God to the Gospel 1. To God in crying down his Law this is to let every one be at liberty and do what he list â— To the people of God the Law is to them a Light a Guide a Rule a Councellor 3. To the Gospel the Law is subservient to it 1. In discovering of sinne by the Law comes the knowledge of sin and the malignity of it against God and the souls of men 2. In driving men to Christ Gal. 3. 24. 3. In exalting free-grace 1 Tim. 1. 13 14. and the value of Christs bloud Fifthly Stage-players who jest with Scriptures Witches and others which use charms writing a piece of St Iohns Gospel to cure a disease or the like are to be condemned for abusing the Scripture Per voces sacras puta Evang. Iohannis Orationem Dominicam frequenter cum Ave Maria recitatam Symbolum Apostolicum c. morbos curare magicum est Voetius Sixthly Printers who print the Bible in bad Paper a blinde print and corruptly are likewise to be blamed Seventhly The Heathens and Jews Tacitus cals the Doctrine of the Gospel Superstitionem quandam exitiabilem The Modern Jews call Evangelium Avengilion a volume of lies word for word the iniquity of the Volume The blasphemous Jews mean I suppose the volume of iniquity Elias Levita in Thisbi mentions this Etymology or rather Pseudology of the word but P. Fagius abhorred to translate it The Jews think they shew great reverence to the Bible if they place it not under but above all other books if they do not touch it with unwashen hands especially after they have been disburdening of nature if they kisse it as often as they open and shut it if they sit not on that seat where the Bible is but they are not in the mean while sollicitous to do and perform what the Bible teacheth viz. Faith Charity Justice Innocency of life which are the chief parts of Piety They bend all their thoughts not to draw out the true and genuine sense of the holy Ghost out of the Scriptures but how they may by usury and other
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
on fourty Chapters Willet Ainsworth Origen upon the Canticles and Ierom upon Ezekiel say That the Hebrews forbad those that had not attained to the Age of the Priesthood and judgement viz. thirty years to read in three Books for their profundity and difficulty that is the beginning of the World which is contained in the three first Chapters of Genesis the beginning and end of Ezekiel since that treats of the Cherubins and the Divine Majesty this of the structure of the third Temple and the Song of Songs in which those things which ought to be understood of the Divine Authour are easily through youthfull affection elsewhere drawne and wrested This Book of Genesis is not onely profitable but very necessary for Doctrine as Moses is the Prince and as it were Parent of Divines So Genesis is the foundation and excellent Compendium of all Divinity propounding evidently the chief parts of it 2. Exodus The second Book of Moses is called in Hebrew Elle Shâ—moth in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of fourty Chapters and contains a History say Iunius and Tremellius of one hundred fourty two years viz. from the death of Ioseph even to the building of the Tabernacle The best Expositors of it are Rivet Calvin Willet Ainsworth 3. Leviticus In Hebrew Vajicra in Greek and Latine Leviticus from the matter which it handleth because it treats especially of the Levitical Priesthood and the Levitical or Ceremonial Laws in it It consists of seven and twenty Chapters and contains a History of one Moneth viz. of the first in the second year after their going out of Aegypt The best Expositors of it are Calvin Ainsworth and Willet 4. Numbers In Hebrew Vaiedabber in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Numeri in English Numbers because it begins with declaring the Number of the people and because many numberings are reckoned up in this Book as first third and thirty three Chapters It contains a History of thirty eight years and consists of thirty six Chapters The best Expositors of it are Calvin Attersol Ainsworth 5. Deuteronomy In Hebrew Haddebarim from the first words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retains because it contains a second repetition of many necessary points of the Law It consists of thirty four Chapters and contains a History of the two last moneths of the year Some say concerning Ch. 34. 10. that part of it was written by Ezra contemporary with Malachi The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2. The Historical Books 1. Before the Captivity Ioshua Iudges Ruth Samuel Kings 2. After the Captivity both the Chronicles Ezra Nehemiah The sixth Book in the Old Testament is called Ioshua because it contains a History of things done by Ioshua the servant of Moses which he by the will of God put in writing it being all written by him except some of the last Chapter where mention is made of his death and thought to be written by Samuel It consists of twenty four Chapters and contains a History of eighteen years viz from the death of Moses even to the death of Ioshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh Book is called Sophetim Iudges because it contains things done under the Government of the twelve Judges There is nothing certain of the Author of this Book though some would have Samuel but he rather collected and compiled into one Volume what was written by many It describes the state of the Government of Israel from the death of Ioshua even to the Priesthood of Eli. It consists of twenty one Chapters and contains a History of two hundred ninety nine years say some of three hundred at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the Author of which Book is unknown many think it was written by Samuel who added this as a part or conclusion of the Book of Iudges It consists of four Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Drusius Wolphius Lavater Topsel The ninth in order are the two Books of Samuel which contain in them an History of an hundred and twenty years The first beginning an History of eighty years of fourty under Eli 1 Sam. 4. 18. and of fourty under Samuel and Saul Act. 13. 21. and consists of one and thirty Chapters The second Book is a History of fourty years even from the death of Saul to the end of Davids Kingdom and consists of four and twenty Chapters These two Books in the Original have two several Titles The one is the first and second of Kings the other the first and second of Samuel The former Title it hath received as it stands in relation to the two next Books and in opposition to that of Iudges for as in that Story the Regiment of Iudges was described in one Book so in this Story of which these two are but one part the Regiment of Kings is described this is the reason of the first Title The other likewise of the first and second of Samuel is given unto it 1. Because there is very frequent mention made of Samuel therein he being a principal subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principal Prophecie which seemed to remain in great doubtfulnesse at least when he ended his dayes was fully accomplished in establishing the Kingdome upon the Person and Family of David the sonne of Iesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Books of Scripture The tenth is the two Books of the Kings in Hebrew Melachim in Greek and Latine the third and fourth of the Kings from the subject matter of them because they relate the Acts of the Kings of Israel and Iudah This History was written by divers Prophets but who digested it into one Volume is uncertain many ascribe it unto Esdras See Menochius The first Book consists of twenty two Chapters and contains a History of an hundred and eighteen years The second Book consists of five and twenty Chapters and contains a History of three hundred and twenty years The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Book is the two Books of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greeks and Latines divide it into two with the Greeks it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum the Book of Remains because he summarily explains some things either omitted or not fully described in the Pentateuch the Books of
Ioshua Iudges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retains in the Dutch version of the Bible There is nothing certain of the Author of these Books though Esdras be thought to be the Author The first Book consists of twenty nine Chapters and contains a History of two thousand eight hundred and five years viz. from the Creation of the world even to the Kingdom of Salomon The second consists of thirty two Chapters and describes a History from the beginning of the Kingdom of Salomon even to the return out of the Captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly The two Books of Ezra they are counted for one Volume with the Hebrews the Greeks and Latines divide them into two Books and assign the first to Ezra the second to Nehemiah Ezra was so called from the Author which was a Scribe most skild in the Law of God as appears in Chap. 7. v. 1 6 and 11. The best Expositors of it are Iunius and Wolphius Nehemiah It is called by the Latines the second Book of Ezra because the History begun by Ezra is continued in it but usually Nehemiah because it was written by him and also because it contains the re-edifying of the City of Ierusalem caused by Nehemiah It consists of thirteen Chapters and contains a History of fifty five years viz. from the twentieth year of Artaxerxes to the Kingdom of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Book is Esther called in Hebrew Megillath Esther the Volume of Esther Many of the Jews think this Book was written by Mordechai which those words in Chap. 9 20. and 23. seem to favour Isidore saith Ezra is thought to have written Esther but some say it was composed after by another Moses Camius saith it was written by the men of the great Synagogue Philo Iudaeus saith Ioachim a Priest of the Hebrews son of the high-Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It s remarkable that though the Book of Esther contain most admirable passages of Gods Providence in delivering of his Church yet in this Book alone of all the Books of holy Scripture the name of God is not so much as once mentioned Dr Drakes Chronol The Jews throw the Book of Esther to the ground before they reade it because the name of God is not there as their Rabbins have observed Dr Stoughtons Love sick Spouse It consists of ten Chapters and contains a History of ten or as others will of twenty years concerning the preservation of the Church of the Jewes in Persia by Esther Drusius Serrarius and Merlin have done well on this Book 3. Poetical Books Iob Psalms Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture which set forth strongest affections are composed in verse as those holy flames of spiritual love between Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrows of Hezekiah in his sickness and the Lamentations of Ieremiah for the Captivity of the Jews The Book of Psalms is as it were a throng of all affections love joy sorrow fear hope anger zeal every passion acting a part and wound up in the highest strains by the Spirit of God breathing Poetical eloquence into the heavenly Prophet So the Book of Iob. whose subject is sorrow hath a composure answerable to the matter Passion hath most scope in Verse and is freest when tied up in numbers Iob There is great variety of judgement about the Author and Pen-man of this Book Some say it was one of the Prophets but they know not who Some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinal Suidas and Pineda conceive that Iob himself was the Author of this Book and it is thus proved because when any Book is inscribed by the name of any person and there appears no urgent reason wherefore it could not be written by him such a person is to be thought the Author and not the matter of the Book as is manifest in the Book of Ioshua and those of the greater and lesser Prophets The Arabical speeches with which it abounds note that it was written by some man living near Arabia as Iob did Neither doth it hinder that Iob speaks of himself in the third person for Canonicall Writers are wont to do this out of modesty Numb 12. 3. Iohn 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Egypt while he was in Midian The main and principal subject of this Book is contained in Psal. 34. 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Book into three parts and so it sets forth 1. Iobs happy condition both in regard of externals and internals in the first five verses 2. Iobs fall his calamity from that to the seventh verse of the fourty second Chapter 3. Iobs restitution or restoring from thence to the end Beza Mercer Pineda Drusius Cocceius have well expounded it The Psalms are called in the Hebrew Sepher Tehillim a Book of Divine Praises in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a musical Instrument used in singing of the Psalms which name the Latines have retained Vide Menochinm Hymns is the general Title for the whole Book of Psalms For though it be translated The Book of Psalms yet every one that knoweth that language knoweth the word is The Book of Hymns Christ with his Disciples sung an Hymn Matth. 26. 30. Mr Cottons Singing of Psalms a Gospel Ordinance c. 5. Psalmi dicti sunt Tehillim ab argumento praecipuo Etsi enim in libro hoc contineantur etiam petitiones necnon precationes hae tamen non adeo sunt frequentes his ipsis variae interspersae sunt laudationes Dei a Iustitia summa à misericordia potentia Dei desumtae It contains sacred Songs to be fitted for every condition both of the Church and Members It is called in the New Testament The Book of Psalms Luk. 20. 42. and 24. 44. Acts 1. 20. No Books in the Old Testament are oftner cited in the New then Isaiah and the Psalms that sixty times this sixty four They are in all an hundred and fifty in Greek an hundred fifty one Augustine and Chrysostom ascribe them all to David as the Author so do Theophylact Ludovicus de Tena Some think that after the Captivity Ezra collected these Psalms dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalms
Testimonies of the Coming Incarnation Miracles Preaching Life Passion Death and Resurrection of Christ that he seems rather to write a History of things past then to prophesie of things to come and one cals him the fifth Evangelist Hence saith Senensis our Lord Jesus Christ made choice of this among all the Prophets first of all to read publickly and expound in the Synagogue of his own Countrey and in the New Testament he is oftner cited then all the rest of the Prophets He began to prophesie in the year 3160 seven hundred years before Christ was born Uzziah the King of Iudah yet reigning and came to the last times of Hezekiah Isa. 1. 1. and 39. 3. therefore he was almost contemporary with Hosea Amos and Micah and finished the course of his life under four Kings of Iudah viz. Uzziah Iothan Achaz and Hezekiah The Hebrews say he was of the Blood-Royal and that he was sawed to death with a wooden saw by Manasseh an idolatrous King after he taught sixty years His Prophecy consists of sixty six Chapters The best Expositors of it are Calvin Scultetus Forerius Mollerus Ieremiah This Book was alwayes esteemed as Canonical and written by Ieremiah He prophesied under Iosiah Iehoahaz Ioachim and Zedekiah His Prophecy consists of fifty two Chapters He prophesied partly in the Land of Iudea and partly in the Land of Egypt In the Land of Iudea he prophesied 41 years and afterward four years in Egypt See Iackson on Ier. 7. 16. p. 4 5. The best Expositors of it are Bullinger Polanus Lamentations It is called in Hebrew Echa i. Quomodo because it begins with this word The LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Lamentationes vel fletus for the Subject or Matter of it It contains sad and mourning complaints of the state of the Commonwealth of Israel into which it fell after the death of Iosiah It consists of five Chapters Nazianzen the Great never read this Book but he wept abundantly Ieremiah is thought to be the Author of it This was the last Prophet that the Lord sent to Iudah before the Captivity He was the fittest man to write a Book of Lamentations he had seen the City besieged stormed and sired the Temple destroyed great out-rage and cruelty committed The best Expositors of it are Peter Martyr and Udal Ezekiel Signifieth The strength of God or One strengthned by God He prophesied at the same time with Ieremiah Ezekiel in the City of Babylon Ieremiah at Ierusalem It consists of eight and fourty Chapters The best Expositors of it are Iunius Polanus and Villalpandus This Prophecy is full of Majesty obscurity and difficulty Calvin spent his last breath on this Prophet Daniel He wrote his Prophecy after the Captivity Chap. 1. 21. and 10. 1. while the visions are general and not dangerous to the Jews Daniel writeth in the Syriack tongue general over the East from Chap. 2. v. 4. to the eighth Chapter All the Chapters in Daniel from Chap. 2. 4. to the beginning of the eight are written in the Chaldee tongue and from the beginning of that Chapter to the end of the Book he writeth in Hebrew for the affairs that fell under the Chaldean Monarchy he registred in the Chaldee Tongue when the Kingdom was destroyed he wrote in his own native tongue the Hebrew Mr Lightfoot But when the oppressors are named the Medes and the Jews plainly described to be the people whom God defendeth then in the eighth Chapter and all after he writeth in Hebrew and hath a Commandment to keep close to the plain exposition in Chap. 1 2. 4. Some reckon Daniel among the Prophets but the Jews place it among the Hagiographa It consists of twelve Chapters the six first of which contain matters Historical the six last Prophetical The best Expositors of it are Polanus Iunius Willet Broughton Huit The Latines give the first place to the greater Prophets the Greeks to the lesser because there are many among them very Ancient Grotius The twelve lesser Prophets are so called because their Writings are briefer then the four first greater the Hebrews have them all in one Book the later Prophets spake more plainly precisely and distinctly touching the coming of the Messiah then the former Daneus Gualter Ribera Tarnovius and Drusius have done best on all the small Prophets Mercer and Livelie have done well on the five first of them Hosea Is the first among them whose Prophecy although it consist of more Chapters then Daniel yet the other is more prolix Hosheang noteth Salvator Saviour he is therefore so called because he published Salvation to the house of Iudah and spake of the Saviour of the world and was a Type of Christ our Saviour He prophesied before the Babylonish Captivity in the time of King Ieroboam under four Kings of Iudah Uzziah Iotham Achaz and Hezekiah and was contemporary as some say with Ionah 2 Kin. 14. 26. Isaiah Isa. 1. 1. Amos 1. 1. and Mic. 1. 1. all which prophesied destruction to the Kingdome of Israel It consists of fourteen Chapters The best Expositors of it are Zanchius Tremelius Paraeus Rivet and Livelie Diu vixit Osee Prophetam egit ut volunt Hebraei per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Isaiam Ioelem Amosum Abdiam Ionam Michâ—am ut notat Hieronymus Ioel He prophesied in the time of Hezekiah it consists of three Chapters which contain partly exhortation to repentance and partly comfort to the penitent Danaeus Paraeus Drusius and Livelie are the best Expositors of it Amos Of a Shepherd he was made a Prophet Chap. 1. 1. and 7. 14. He was contemporary to Isaiah and Hosea He prophesied to the Kingdom of Israel or the ten Tribes Chap. 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Iudah chap. 2 4. and 6. 1. It consists of nine Chapters Danaeus Paraeus Livelie and Drusius are the best Interpreters of it Dr Bensiâ—ld hath done well on two Chapters Obadiah He was almost contemporary to Ieremiah It is but one Chapter D. Rainoldâ— hath well expounded this Prophecy The destruction of the enemies of the Church is handled in the sixteen first verses the Salvation thereof by the Ministery of Pastors in the five last Ionah He prophesied in the time of Ieroboam 2 King 14. 25. Ierom proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters Abbot and King have both commented well in English on this Prophecy Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Ahaz and Hezekiah Kings of Iudah as appears by the inscription Chap. 1. 1. and was almost contemporary with Isaiah with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place
for leaving out that Title in our English Bibles for it is well known that that Title is not given by the holy Ghost but by the Scholiast who took it from Eusebius General is a meer English term and of no doubtfull signification Catholick is both Greek and by their saying of double and therefore doubtfull signification The Syriack Interpreter hath this Inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Iacobi Petri Ioannis For the Syrians doe not esteem the second of Peter nor the second and third of Iohn nor the Epistle of Iude Canonical The Apostles Iames Peter Iohn and Iude have publisht seven Epistles as mystical as succinct both short and long short in words long in sense and meaning Iames For the difference which seems to be between Iam. 2. 21 22. and Rom. 4. 2. and 3. 28. most likely this Book was doubted of in ancient times as Eusebius and Ierom witnesse But yet then also publickly allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would again reject it Erasmus assents to Luther and Musculus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of the Reformed Church with one consent admit this Epistle for Canonical Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Whiâ—akâ—r against Raynolds with his Preface wherein he writeth that Iames his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himself I think afterwards seeing these words in a later Edition are left out It is no where found in Luthers Works that he called the Epistle of Iames Inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Books he produced Some in the Preface of the German Edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawy if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other Edition from the year 1526. Luthers disciples now hold that it is Canonical and Apostolical and they answer the Arguments of those that are opposite thereto as we may see in the Exposition of that Article concerning the Scripture by that most learned and diligent man Iohn Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fâ—rt saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinal denieth the Epistle to the Hebrews to be Canonical yea which is farre worse he affirmeth that the Author thereof hath erred not only in words but in the sense and meaning of the Scriptures Nay Cajâ—tan saith Whitaker rejected Iames second of Peter and second and third of Iohn and Iude. It consists of five Chapters Paraeus Laurentius Brochmand and Mr Manton have done best on it First of Peter This Epistle is called in the Title Catholical because it is not written to any one person as that of Paul to Timothy Titus and Philemon noâ— to any one particular Church as those of Paul to the Romans Corinths but to the converted of the Jews dispersed here and there as appears by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolical and was written by Peter 1. Because the Author of it expresly calleth himself Simon Peter the Apostle of Jesus Christ. He wrote it in his old-age to confirm them in the Doctrine which before he had taught them 2. It s inscription is to the same Jews that the former viz. dispersed by the Roman Empire and converted to Christ whose Apostle Peter was 3. It shews an Apostolical spirit 4. It s style and composition is agreeable to the former Epistle 5. The Author of this Epistle witnesseth that he was a spectator of the Transfiguration in the Mount Chap. 1. vers 16. now Peter together with Iames and Iohn were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his dear Brother Chap. 3. v. 15. It consists of three Chapters First of Iohn consists of five Chapters Second and third of Iohn They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonical 1. Their Author cals himself an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiastical Office is often signified but here age rather now it is manifest that Iohn came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolical Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Iohns and reckon them among the Canonical Books Each of these Epistles is but a Chapter Iude This Epistle also in times past was questioned by some but that it is Apostolical first the inscription shews the Author expresly cals him a servant of Christ and brother of Iames. 2. The matter it agreeth both for words and sentences with the second of Peter of which it contains as it were a brief summe and recapitulation That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter Iames and Iohn quit the same Title yea Paul in his Epistles to the Philippians Thessalonians and Philemon doth not call himself an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well on it Revelation It is called according to the Greek Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast Iohn the Evangelist into a fornace of scalding Oyl but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This Book describeth the state of the Church from the time of Iohn the last of the Apostles untill Christs coming again and especially the proceedings pride and fall of
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principal Deeds so amongst this great variety of Editions one or more ought to be as principal and authentical There is a Question betwixt the Church of Rome and the Reformed Churches about the Authentick Edition of Scripture they say That the Edition of the Bible in Hebrew and Greek is not authentical but rather the Vulgar Latine We hold that the Vulgar Latine is very corrupt and false that the Hebrew for the Old Testament and the Greek for the New iâ— the sincere and authentical writing of God therefore that all things are to be determined by them and that the other versions are so farre to be approved of as they agree with these 〈◊〉 The â—rideâ—tinâ— Councel thus decreeth That in all Sermons Readings Disputations Controversies the Vulgar Latine Translation should be taken for authenâ—â—â—â— before the Hebrew or Greek and that no man should presume upon any ocâ—â—â—on to reject â—â— or to appeal from it When the Councel of Trent saith the Vulâ—â—â— Latine iâ— authentical it compares it with other Latine Translations not with â—he Hebrew Muâ—s de Heb. Edit Author ac ver Vide illum ibid Andradius the chiefest of the Divines at the Councel of Trent thinketh that â—he Councel of Trent did not mean either to condemn the Hebrew truth as he calâ—â—th it or to acquit the Latine Translation from all error when they called it Authenâ—â—cal but only that the Latine hath no such error by which any pestilent opinion in â—aith and manners may be gathered This saith Rainolds against Hart c. 6. p. 202. and Chamier Tom. 1. l. 12. c. 2. The Rhemists in their Preface to the New Testament translated by them prolixly extoll this Latine Edition and contend that it is not onely farre better than all the Latine versions but then the Greek it self which is the Proâ—otype Before we come to defend our own or disprove that opinion of the Papists it is necessary first rightly and fully to state the Question and to premise some things concerning the several Versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine Truth should be originally written 1. For the more credit of the Stories the Lord bringeth forth forraign Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those Stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sins and impieties of that Nations and the judgements that should befall them to testifie unto all the truth of God therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee Tongue that the Gentiles might take knowledge thereof but the particular Histories of the coming of the Messiâ—s of his Office and Kingdom and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew Tongue as more especially concerning them Likewise it pleased God for the better credit of the Story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech as taken onâ— of their publick Acts and Records and that the History in Daniel set forth in the Chaâ—dee speech gaining him respect with the Chaldeans might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabick in Iob as some learned say we do not exclude them from authentick Authority for we say the whole Old Testament for the most part in Hebrew and few parcels in Chaldee are the authentick Edition of the Old Testament The Greek Copies of the New Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospel of Matthew and the Epistle to the Hebrews being written in Hebrew and Mark in Latine we have refuted that opinion already the Greek Edition of those three Books as well as of all the other of the New Testament is authentical The Versions of the Scripture are either the Chaldee and Greek of the Old Testament the Syriack and Arabick of the new the Latine Italian French and English of both Testaments All the Versions of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue and to say that any Translation is pure and uncorrupt and that the very fountains are muddy is both a foolish and impious blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idioms therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church however it failed in some things yet following the truth constantly in the more principal and necessary things might be sufficient to all for wholsome instruction The Versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him again the Vulgar Ofiander the LXX varie The Chaldee Edition of the Old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kinde of distinction to speak accurately between the Chaldee Paraphrase and Targum Targum being a general word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three Authours of it as it is reported according to the three-fold difference of the Hebrew Books Râ—bbi Achilam or Aquila who is vulgarly called Oâ—â—glos upon the five Books of Moses Rabbi Ionathan the sonne of Uziel upon the former and later Prophets Rabbi Ioseph coecus or as some will a certain Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei that upon the Hagiographa is farre later and lesse certain it being doubtfull both who was the author and in what age it was made The common opinion concerning Onkelos and Ionathan is that Ionathan wrote a little before Christ the other a
Christo praedicat the Hebrews read osculamina filium which is more forcible to prove the mystery of Christs Kingdom and celebrate his ample dominion over all That place Isa 53. contains both the prophecy and whole passion of Christ in itself Yet what is wanting there in the Hebrew Text is there a letter taken away or altered to violate the sense of the mysteries Isaac Levita saith That this Chapter converted him that he read it over more then a thousand times and compared it with many translations and that more of the mystery of Christ is contained in it then in any translation whatsoever He addeth further that disputing with five Rabbines at Frankford he urged this Chapter against them and thereby brought them into those straights and so stopped their mouthes that they could not reply to his arguments We have the second Psalm the 21. the 110. and all others entire and compleat in which there are most manifest prophesies concerning Christ. There are many besides the Papists who have stood for the uncorrupt truth of the fountains and have defended the Jews faithfulness in preserving the Hebrew Copies as Whitaker Lubbertas Iunius Ames Rivet and others But none hath performed more for the vindicating of particular places which are either suspected or openly charged of corruption by certain Papists then Solomon Glassius a most learned man who in his Philologia sacra hath vindicated seventy two places of the Old Testament and twenty of the New All know that that place in the 7th of Isa. A virgin shall conceive was constantly objected to the Jews from the beginning and yet they have left it untouched Chamier de Canone l. 12. c. 4. Objections of the papists against the purity of the hebrew text in the old Testament Bellarmine onely produceth five places of the Scripture in which he endeavors to prove not that the Hebrew Text is corrupted by the labor or malice of the Jews that opinion he evidently and solidly refutes yet that it is not altogether pure and perfect but hath its errors brought in from the negligence of the Scribes and ignorance of the Rabbines Coton saith The originals are miserably corrupted and that there is a multitude almost incredible of depravations and falsifications made by the Rabbines and Masorites But Bellarmine who was more learned then he and from whom he hath stollen a great part of his Book against the Genevah Translation doth sufficiently confute him Object Psal. 22. 16. There is no Christian but he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lyon Answ. This is the onely argument which Lindan hath of any shew to prove that the Jews have corrupted the Hebrew Text saith Rainolds against Hart. Whitaker saith Hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae indicium inveniri The same say Iohn Isaac against Lindan Muis against Morinus Turretinus against Coton The Jews they say corrupted that word pierced because they saw that it proposed that manifest prophecy of the crucifying of Christ. But it is easie saith Whitaker to vindicate this place from their calumny For first Learned men witnesse that Caru is read in many Hebrew Books Iohn Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Iohannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplari habuisse hand dubito Hinc itaque manifestumesse puto cur septuaginta alii transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt Ecclesiam ipsam oppugnare Si enim illae correctiones Scribarumsunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tamen nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings Professor of Hebrew in Paris on the place concludes that the Jews did not corrupt this word Vide sis in loc Hulsii Annot. in loc Mr Iohn Foord who hath written an Exposition of the Psalms in Latine gives divers reasons to prove that Caru is a true reading one is this The History of the Gospel witnesseth that Christs hands and feet were pierced by the Souldiers with nails Secondly The Vulgar Latine the Seventy Ierom Augustine Pagnine and Vatablus Tremellius and Iunius Arias Montanus and some other Translators so reade it The most learned Hebricians teach in their Hebrew Lexicons that it is so to be read The Chaldee Paraphrast hath joyned both readings together q. d. They have digged or pierced my Hands and my Feet as a Lion is wont to dig with his teeth Elias Levita writes That he observed all the words which are otherwise read and otherwise written the Hebrews call them Keri and Ketib and that he numbred eight hundred fourty eight sixty five of which are in the Law four hundred fifty four in the Prophets three hundred twenty nine in the Hagiographa But Buxtorf in his Masoretical Commentary c. 13. observed many more words which differ in the reading and writing Morinus a learned Papist hath written nine exercitations on the Bible and labors to prove from Beza Amama De Dieu and other Protestant Writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a learned Papist also hath answered him Object Psal. 19. 4. The Hebrew Books have In omnem terram exivit linea eorum Their line is gone forth thorow all the Earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom Sonus eorum Their sound and St Paul approved of this version Rom. 10. 18. Answ. Whitaker in his Answer to this Objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on Rom. 10. 18. The Hebrew word say they truly signifieth a Line but the Septuagint Interpreters respected the sense and the Apostle followed them The Scope of the Psalm is That Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the seventh verse it sheweth how they were taught by the works of God thence to the end how they were instructed by his word the Apostle alledgeth this Psalm to prove that the Jews might come to know God by his Word and thereby might have faith in Christ Jesus the sense therefore is
must not understand the Apostle as if he commanded us to be Temporizers or to apply our selves to the corrupt customs and manners of the times but to keep time in all our actions and do them in the fittest season as Col. 4. 5. Ephes. 5. 16. Object Erasmus the best Translator of all the later by the judgement of Beza saith That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture as Matth. 6. the Doxology For thine is the Kingdom the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Ierom and Augustine do expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be Magnifiâ—um illam quidem longè sanctissimam a most high and holy form of expression sed irrepsisse in contextum quae in vetustissimus aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the University Library of Cambridge that Copy perhaps was corrupted by the Hereticks It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they do Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some abridgment of the Prophets words 3. That cannot be superfluous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had been wanting there had wanted a form of that Prayer which standeth in praise and thanksgiving 4. If to give a substantial reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alledge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostom Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospel which Luke hath not Salmeron reproves Cajetan for calling this Multiloquium since there is a notable confession of four Properties of God his Kingdom Power Glory and Eternity I should now shew That neither the Translation of the Seventy nor of the Vulgar Latine are Authentical but there are two Questions of great moment first to be discussed The first is Whether any Books of the Scripture be lost The second Whether the Scripture of the Old Testament was punctata from the beginning To the first Question That we may give a right answer we must distinguish of the Books of Scripture some were Historical Ethical or Physical others Dogmatical The former might perish and fall away but not the later Therefore that common Objection of divers Books mentioned in the Old Testament whereof we finde none so entituled in the Canon thereof is easily answered Either they were Civil and Commonwealth Stories whether the Reader is referred if it like him to reade the Stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifesâ—ly proved to be written by divers Prophets in their several ages wherein they prophesied Salomons Books which he wrote of general Philosophy fell away but all the other Books of the Scripture do still remain First They are all of God all whose works remain for ever therefore the holy Scriptures being not only his handy-work but as it were the chief and Master-work of all other must have a continual endurance Secondly They all are written generally for our instruction and more particularly for Admonition and Warning for Comfort and Consolation unlesse we will say that God may be deceived in his Purpose and End wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly If the Lord have kept unto us the whole Book of Leviticus and in it the Ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God * how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly Let us hear the Scripture it self witnessing of its own Authority and Durableness to all Ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our children for ever David also professeth That he knew long before that the Lord had founded his testimonies for evermore But our Saviour Christs testimony is of all other most evident That Heaven and Earth shall passe but that his word cannot passe And yet more vehemently That not one jot or small letter of his Law can passe untill all be fulfilled Rom. 15. 4. therefore none of those which were written for that end are lost Origen in Praefat. in Cant. Canticorum Augustin lib. 18. de Civitate Dei cap. 38. thought it could not neither stand with the Divine Providence nor with the honour of the Church that any Canonical Books and given for such to the Church should be lost Of this opinion are many worthy modern Divines Iunius Chamierus tom 1. lib. 9. cap. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scripturasacra cap. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei cap. 15. Rivetus in Isagoge ad S. Script cap. 6. in summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingius But Chrysostom and Whitaker also Bellarmine l. 4. de verbo Dei cap. 4. Gretzerus and Becanus hold that some Canonical Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second Question is Whether the Scripture of the Old Testament was punctata from the beginning or Whether the Hebrew Text had Vowels or Points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorfius Marinus Iunius and other very godly and learned men
determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 1. 7 8. Prov. 30. 5. wherefore the Apostle commands That no man presume above that which is written 1 Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto but out of the Scriptures 2. The Scriptures are able to make the man of God that is the Minister of the Word perfect and compleat unto every work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore much more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith 5. What is not in respect of the Matter an Article of Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say That it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithful stewards and revealing the whole counsel of God unto the people 4. It hath been the practice of Hereticks as Augustine affirmeth at all times to cover their dreams and phantasies with this sentence of our Saviour Christ. Lastly If it be asked What were those grave and great mysteries which the Apostles could not for their rudeness bear they are forsooth oyl and spittle in Baptism Candles light at noon dayes which was not in the darker time of the Law baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Object 2 Thess 2. 15. Therefore Brethron stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appears that all things were not written Et nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refrain in their Translations from the Ecclesiastical and most usual word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greek word but when it soundeth in their fond phantasie against the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like places that the Reader may not so easily like of Traditions unwritten commended by the Apostle they translate Instructions Constitutions Ordinances and what they can invent else to hide the Truth from the simple or unwary Reader whose Translations have none other end but to beguile such by Art and Conveyance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some Doctrins which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly How followeth this Argument Paul wrote not all the Doctrines of God unto the Thessalonians therefore they are not all written in the Prophetical and Evangelical writings whereas it is plainly testified that the Old Testament containeth a perfect Rule of the Doctrine of salvation the New being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly It appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise again from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seem strange that this was the summe of all which the Apostle taught at Thessalonica where he he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly The Apostle himself in this very place calling vers 14. whatsoever he taught by word or wrote by the name of the Gospel doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospel which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian Doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists do commonly abuse the name of Tradition which signifieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the holy Scripture of God as the Jews had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our Translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it self is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten Constitutions therefore we must needs avoid in such places as this the word Traditions though our last Translation useth it where the simple might be deceived to think that the Holy Ghoâ—t did ever commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it do not necessarily signifie any such matter we doe use such words as doe truely expresse the Apostles meaning and the Greek word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the Doctrine delivered all which being of one or near sense the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Object 1 Timothy 6. 20. O Timothy Keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten Doctrine is understood Depositum say the Rhemists is the whole Doctrine of Christianity being taught by the Apostles and delivered their Successors Answ. Though other learned men interpret this pledge or gage to be the gift of the Holy Ghost yet we willingly acknowledge that it is to be understood of the Doctrine of Christianity as that which hath best ground both by circumstance of this and conference of other places Whence we inferre That the Doctrine of truth is not the Churches Decrees but the Lords given to the Church to keep only wherewith the Title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her self maketh the Doctrine which her self taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithful keepers of it then the Priests to whom the principal Copy thereof written with the finger of God himself was committed There are some points of faith not contained in the Scripture neither in the Old nor New
Testament is the Word of God CHAP. II. What GOD is IN him consider First His Nature Secondly His Works In his Nature two things are considerable First His Essence Secondly The Distinction of Persons in that Essence 1. Of Gods Essence God is an Infinite Essence which is of Himself and gives being to all other things Or thus He is a Spirit in and of himself Infinite in Being Glory Blessednâ—sse and Perfection All-sufficient Eternal Unchangeable Incomprehensibâ—â— every where Present Almighty Knowing all things most Wise most Holy most Just most Merciful and Gracious Long-suffering and abundant in Goodness and Truth So the Assembly in their larger Catechism Some things have their being wholly in another as accidents whitenesse in the Wall Wisdom in the minde 2. Some things have a being by themselves not inhering in another as substances which are of two sorts 1. Bodily Substances which have dimensions length breadth and thicknesse possessing a place by commensuration of parts 2. Spiritual freed from dimensions and from all circumscription of place God is not an accident that is the most weak and imperfect being nearest to a not being and most easily reduced into nothing as if the grasse and flower fade then the colour and fashion of it cometh soon to nothing God is not in any other thing but all things are in him God is a Spirit a being void of all Dimensions Circumscriptions and Divisiblenesse of parts Other Spirits are compounded of Substance and Accidents at least and exist in a place by limitation of Essence by which they are here and not there but God is an Essence altogether simple and immaterial utterly free from all manner of composition any way in whom are no qualities nor any limitation of Essence He is a Spiritual Simple and Immaterial Essence His Essence is substantial an Essence which hath a being in it self not in another simply and wholly Immateriall He is one most Pure and meer Act but Incomprehensible goes quite beyond our knowledge so that we cannot comprehend his Essence nor know it as it is He only perfectly knows himself but he may be known in some sort 1. By his Names 2. By his Attributes The word God is attributed First Properly to him who is essentially God Isa. 42. 8. â— Cor. 8. 6. and either personally commonly without a determination of a certain person Iohn 4. 24. Or singularly to some one person by a Synecdoche Iohn 3. 16. Acts 26. 28. 1 Tim. 3 16. Secondly Improperly to those which by nature are not God 1 Cor. 8. 5. Gal. 4. 8. and that Nâ—me is given to these either from Gods Ordination for the Dignity and Excellency of their Office as to Angels Psal. 8. 6. to Magistrates Psal. 82. 6. to Moses Exod. 4 16. or from their own unjust usurpation as to the Devil who is called the god of the world 2 Cor. 4. 9. or from the erroneous perswasion of men as to Idols 1 Cor. 8. 4 5. For the ten Hebrew Names of God having handled them in another place I shall say but liâ—tle of them here The Name Iehovah Iah Ehejeh signifie Gods Perfect Absolute and simple Being of and by himself 2. Such a Being as giveth Being to other things and upon whom they depend 3. Such a God as is true and constant in his Promises ready to make good whatsoever he hath spoken His Names El Elohim Schaddai Adonai signifie a God All-sufficient in himself strong and powerful able to blesse protect and punish The Jews in pronouncing or writing the Names of God were reverent even to superstition D Fulk against Martin In the New Testament Gods most frequent Names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Lord. The Title of Lord so often given to Christ in the New Testament doth answer to the Title of Iehovah in the Old Testament Some Reverend Divines conceive the Apostles did purposely use the Title of Lord that they might not offend the Jews with the frequent pronouncing of the word Iehovah Compare Deut. 6. 13. with Mat. 4. 10. Deut. 6. 5. with Mat. 22. 37. D. Cheynels Divine Tri-unity He is also called the Father of lights Iam. 1. 17. The Essential Names of God are 1. Proper which agree to no Creature not Analogically 2. Common which are applied to others but agree to God principally by way of excellency as God King and Good The Name of God is used five wayes in Scripture First Essentially for God himself Isa. 30. 27. Secondly For the Power and Efficacy which comes from God Psal. 118. 10 11 12. Thirdly For the Command and Authority of God 1 Sam. 17. 45. Fourthly Passively for those actions whereby he is acknowledged by us Mat. 18. 19. that is nothing but worshipping and calling upon the Father Son and holy Ghost for assistance Lastly For that Word whereby he is distinguished from creatures and by which we are to have our thoughts directed about him 2. God may be known by his Attributes and essential Properties of which some shew 1. What he is in himself 2. What he is to us They are called Attributes because they are rather said to be attributed to God that we might by them better conceive what he is then to be in him in such a way They are that one most pure Essence diversly apprehended of us as it is diversly made known unto us Isa. 43. 25. 1 Iohn 4. 16. or they are those divine Perfections whereby he makes himself known unto us They are called Properties because they are peculiar to his Majesty and are so in him as they are not in any creature Some do distinguish of Gods Attributes and Properties Attributes are those which belong to the Essence and Properties to the Persons themselves A Property in God is an essential Attribute in him whereby his Nature is known in it self and is distinguished from all other things Some Rules are to be observed in attributing these to God First They are all Essential to God for in him is no accident at all whatsoever is in God the same is God Gods wisdom is himself and his Power is himself God punishing the wicked is the justice of God God compassionating the miserable is the mercy of God All these are also one in him his Mercy is his Justice and his Justice is his Mercy and each are his Essence only they differ in our apprehension and in regard of their different objects and effects Secondly They are all Absolute Properties in God and so distinguished from those respective Properties whereby every Person in the Trinity hath his own subsistence Thirdly They are all equal to all the three Persons and alike affirmed of all The Father Eternal most Holy Almighty Merciful so is the Sonne and Holy Ghost Fourthly These Attributes are altogether in God alone and that in the highest degree and measure yea above all degree and measure they are Eternal and
Infinite in him He alone is good Matth. 19. 17. and onely wise Rom. 16. 27. and King of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract He is not only wise and good but wisdom and goodness it self Life and Justice it self Fifthly They are all actually and operatively in God He doth know live and will his holiness makes us holy Every Attribute in God as it is an excellency in him so it is a principle to conveigh this to us Gods wisdome is the fountain of wisdome to us We are to seek Eternal Life from his Eternity Rom. 6. 23. 6. All these are in God objectively and finally our holiness looks upon his holiness as the face in the Looking glasse on the man whose representation it is and our holiness ends in his The Attributes of God are Everlasting Constant and Unchangeable for ever in him at one time as well as another The Qualification of every service we perform ought to be taken from the Attribute of God which we would honour He is a great King Mal. 1. 14. therefore great service is due to him The Attributes of God are the objects of our Faith the grounds of our Prayer and the matter of our Thankfulness If one cannot pitch upon a particular promise in prayer yet he may bottome his Faith upon an Attribute 2 Chron. 20. 6. Iohn 17. 17. This may minister comfort to Gods people Gods Attributes are not mutable accidents but his very Essence his Love and Mercy are like himself Infinite Immutable and Eternal In the midst of all Creature comforts let thy heart rise up to this But these are not my portion 2. If God at any time take away the comforts from thee say Satis solatii in uno Deo his aim is when he takes away creature-comforts that you should enjoy all more immediately in himself Matth. 6. 21 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency Gen. 17. 1. Prov. 14. 14. exercise Faith therefore upon every Attribute that thereby thou maist have the use and improvement of it Ephes. 6. 10. and give unto God the praise of every Attribute Psal. 21. 13. 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Mat. 5. 48. These Attributes are diversly divided They are affirmative and Negative as Good Just Invisible Immortal Incorporeal Proper and Figurative as God is Good Wise Members and humane affections are also attributed to him Absolute and Relative without any Relation to the creatures as when God is said to be Immense Eternal he is likewise said to be a Creator King Judge Some describe God as he is in himself he is an Essence Spiritual Invisible most Simple Infinite Immutable and Immortal Some as he is to us he is Omnipotent most Good Just Wise and True Some declare Gods own Sufficiency so he is said to be Almighty Infinite Perfect Unchangeable Eternal others his Efficiency as the working of his Power Justice and Goodness over the Creatures so he is said to be Patient Just Mercifull Some are Incommunicable and agree to God alone as when he is said to be Eternal Infinite Others are Communicable in a soâ—t with the creatures as when he is said to be Wise Good The communicable Attributes of which there are some resemblances to be found in the creature are not so in us as in God because in him they are Essential The incommunicable Attributes are communicable to us in their use and benefit though not in their Nature they are ours per modum operationis the others per modum imaginis his Omnipotency acts for us 1 Pet. 2. 9. These Properties in God differ from those Properties which are given to men and Angels In God they are Infinite Unchangeable and Perfect even the Divine Essence it self and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meer qualities divers they receiving them by participation only not being such of themselves by nature God doth some great work when he would manifest an Attribute when he would manifest his Power he created the World when he would manifest his Holinesse he gave the Law when he would declare his Love he sent his Sonne when he would shew his Goodness and Mercy he made Heaven when he would discover his Justice and hatred of sinne he made hell Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence Subsistence and Decrees Under the first Covenant three Attributes were not discovered 1. Gods pardoning Mercy that was not manifested till the fall 2. His Philanthropy or love to man Hebr. 2. 16. 3. The Patience and Long-suffering of God he cast the Angels into hell immediately after their sinne All the Attributes are discovered in the second Covenant in a higher way his Wisdom was manifested in making the world and in giving a Law but a greater Wisdom in the Gospel Ephes. 3. 10. the Truth and Power of God were more discovered under the second Covenant It is hard to observe an accurate method in the enumeration of the Attributes Zanchy D. Preston and M. Stock have handled some few of them none that I know hath written fully of them all CHAP. III. That GOD is a Spirit Simple Living Immortall GOd in respect of his Nature is a Spirit that is a Substance or â—ssence altogether Incorporeal This the Scripture expresly witnesseth Iohn 4 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soul of man or an Angel Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of Excellency and Singularity above the rest Angels are Spirits and the souls of men are spirits but God is a Spirit by a kinde of Excellency or Singularity above all spirits the God of Spirits Numb 16. 22. the Father of Spirits Heb. 12. 9. the Author of Spirits and indeed the Spirit of spirits The word Spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefly of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the God-head absolutely as Iohn 4. 24. or more restrictively the Divine Nature of Christ Heb. 9. 14. 1 Pet. 3. 18. Secondly Personally for the third Person in the Trinity commonly called the holy Spirit or Ghost 1 Cor. 2. 11. If the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods Spirit prophetical 1 Sam. 10. 6 10. miraculous or the sanctifying graces Ephes. 5. 18. Angels and mens souls are created spirits but God is an infinite Spirit the word is not applied to God in the same sense Nihil de Deo creaturis
Salomon for his wisdom and praise Rom. 16. 27. 4. The order and variety of things ariseth not from nature but the Divine working 5. We should be content with the portion which God gives us that weather which he sends those troubles he brings on us since he is wisest and knows best what is fittest for us and when is the best time to help us 6. Admire that in the works of God which we understand not Gods wisdom is unsearchable and his counsel like unto the great depth 7. Be constant and diligent in reading and pondering upon the Scriptures they will make you wise to Salvation to which adde Prayer and Practice A holy close conversation walking according to the rule of the Gospel is a Christians only wisdome Ephes. 5. 15 16. Fifty times in the Proverbs a godly man is called a wise man and every wicked man a fool see Prov. 4. 7. Reasons 1. Such a conversation is most conformable to the rule of wisdom the word of God 2. All the Properties of wisdom are to be found in it 1. A great part of wisdom is to choose that which is a real good to propound the greatest good for his end Eccles. 12. 13. 2. A wise man searcheth into the bottom of things sees them inwardly many things appear good that are not so this is onely found in a holy conversation 3. Another property of wisdom is to take a right way to attain his end 4. He will loose no opportunity but pursues the chiefest good with all his might A wise mans eyes are in his head A fool hath a price in his hand but no heart to it 5. He will part with a lesser good for obtaining a greater 6. Wisdom acts men by the highest principles and is seen in a right judging and esteeming of things and persons Daniel 4. 17. puts men upon the noblest actions Prov. 15. 24. Gods Prescience or Fore-knowledge is that whereby God fore-knew all future things necessarily certainly immutably and from everlasting Neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Although Gods prescience bring not a necessity upon events yet it is necessary for all things to happen so as God hath fore-told because God so fore-knows as he hath decreed and wil'd it shall be but his decree give existence A certain Science and Prediction of future and contingent things is that first mark by which we are taught to distinguish the true God from Idols Isa. 41. 23. Vide Voet. Thes. de Scientia Dei p. 251 252 253. So much for Gods Understanding his Will follows by which God freely immutably and efficaciously wils and approves of Good and that only both the chiefest and first viz. himself and his own glory as the end Prov. 16. 4. and Rom. 11. 36. Iohn 8. 50. and also the secondary inferiour and subordinate good viz. that of the creature as farre as it hath an Image of that chiefest good and tends as a mean to that ultimate end God wils 1. Most freely for as liberty is essential to every will so it is chiefly proper to the Divine because it is a will especially yet God wils good necessarily with a necessity of Immutability but not with a necessity of coaction for he is necessarily aud naturally Good and that which he once willed he alwayes wils immutably and yet freely 2. God wils efficaciously for no man resisteth nor can resist his Will Daniel 4. 32. Rom. 9. 19. Voluntas Dei semper impletur aut de nobis aut à Deo in nobis Augustine 1. For a faculty or power of the soul whereby we will so we say there are these faculties in the soul the understanding and the will So for that faculty of willing which is in God so it is one with Gods Essence 2. For the act of his willing called volitio so it is one also with his Essence For as he is Eternal and Immutable so is also his will 3. The Object or thing willed so Iohn 6. This is the will of my Father that is that which he willeth and hath decreed So we say It is the Princes will that is that which the Prince willeth he willeth his own glory chiefly Gods will is his Essence whereby he freely willeth good and nilleth evil or it is a faculty whereby God chooseth all and only good and refuseth all and only evil The Will of God is 1. Most holy Rom. 12. 2. Psal. 119 137. the rule of justice Lam. 3. 37 Ephes. 1. 11. Deut. 29. 29. Isa. 8. 20. 2. Eternal Rom. 9. 11. 3. Unchangeable Mal. 3. 6. Rom. 11. 1. The will of God is one and the same but it is distinguished 1. In respect of the object into voluntatem beneplaciti placiti God wils good things and good effects with the will of his good pleasure approving them first of all and by himself he intends their end and means Ephes. 1. 5. but evil and evil effects as they are evil he nils disapproves and dislikes Yet he voluntarily permits evil and as there is a good end of it he wils it with the will of his pleasure for it is good that there should be evil Psal. 81. 12. Acts 14. 16. 1 Cor. 10. 5. Divines thus distinguish there is volitio mala mali to will sin to be is not sinful it had never come into the world if God had not will'd it 2. In respect of application to the creature into 1. Absolute when God willeth and concludeth any thing concerning us without any condition in us 2. Conditional when he wils some condition being put in us so God would have all men saved on this condition if they can believe The first of these is by another name called Voluntas beneplaciti the last Voluntas signi Gods will is 1. Secret Voluntas propositi that whereby he hath absolutely and freely determined with himself what he will do permit or hinder 2. Revealed Voluntas praecepti that whereby God hath manifested what he would have believed done or left undone by his reasonable creatures Mark 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti signi differs little from this Signi is the same with revealed Beneplacitum is the decree properly so called which may be either hidden or manifest It serves first to comfort us in adversities God is a most free Agent therefore he is not bound to second causes so as he cannot help without them Psal. 115. 3. Secondly To exhort us to Sobriety in our judgement of Gods works He is a most free Agent therefore we should not rashly exact of him a reason of his deeds 2. We should labour first to know Gods will so did Eli 1 Sam. 3. 17. 2. Our wils should be pliable to the will of God All goodnesse and truth in the creature is a conformity cum Archetypo say the Schoolmen of truth to
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
then shine as the Sun and be like the glorious body of Christ. The soul shall be totally freed from all spiritual evils all reliques of sin and all possibility of sin the corruption of the understanding will affections conscience shall be quite taken away 2. From all apprehensions of wrath and eternal death 2. It shall perfectly enjoy all spiritual good 1. The Image of God shall be absolutely perfect in every one of the glorified Saints every faculty of the Soul shall have all grace that faculty is capable of and that in the highest degree The minde shall have all intellectual vertues the will and affections all moral vertues and that in the highest degree they are capable of 1 Cor. 13. 10. The understanding uno intuitu shall know omne sâ—ibile the will shall be fully satisfied with God the conscience filled with peace the affections of love and joy shal have their full content the memory shall represent to you perpetually all the good that ever God did for you God is most Blessed 1 Cor. 11. 31. Rom. 9. 4. 1 Tim. 1. 11. 6. 15. 2 Cor. 11. 31. yea blessednesse it self he is blessed in himself and to be blessed by us Gods blessednesse is that by which God is in himself and of himself All-sufficient Or thus Gods happinesse is that Attribute whereby God hath all fulnesse of delight and contentment in himself and needeth nothing out of himself to make him happy The Hebrews call blessed Ashrei in the abstract and in the plural number Blessednesses Psal. 1. 1. 32. 1. Because no man saith Zanchy can be called and be blessed for one or another good unlesse he abound with all goods Blessednesse is a state of life wherein there is a heap of all good things The Greeks called blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is not subject to death miseries By the Etymologies and significations of these two words it appears saith Zanchy that there are two parts of blessednesse one to be free from all miseries another to abound with all goods and so to abound with them that thou desirest nothing more A third particle saith he is to be added per se sua natura and a fourth condition that he well know his own blessednesse So that he is truly blessed saith Zanchy which of himself and from his own nature is alwayes free from all evils and abounds with all goods perfectly knowing his own felicity and desiring nothing out of himself but being fully content with himself which description agreeth only to God God is blessed essentially primarily originally of himself such and not by the help of any other thing Reasons 1. He that is the fountain of all blessednesse to others how can he be but infinitely blessed himself He makes all those things happy to whom he vouchsafeth in any sort to communicate himself Wherefore as that which maketh hot and light that is more hot and light then that which is made so so must he exceed all other things in blessednesse which makes all those persons blessed which have any part of blisse 2. Either he hath blessednesse or there should be none for if it be not found in the first and best essence and cause of all other essences it cannot be found in any other thing All men and things affect it therefore such a natural and universal inclination cannot be wholly in vain as it should be if there were no blessednesse to satisfie it The happinesse of every thing stands in the perfect enjoying of it self when it hath all which it inclineth to have and inclineth to have all and only that which it hath then it is fully satisfied and contented and full contentment is felicity Goodnesse filleth the reasonable appetite of mans soul therefore must he needs be happy whose will is filled with good for then he enjoyes himself then is his being truly comfortable to him and such as he cannot be weary of Nothing is happy in enjoying it self and of it self but God alone all other things do enjoy themselves by help and benefit of some other thing besides themselvs And if they enjoy themselves by help favour and communication of a perfect lasting constant eternal and full goodnesse then have they a real solid and substantial happinesse but if by a vain short momentany partial defective goodnesse then have they but a shew and resemblance of happinesse a poor weak feeble imperfect nominal happinesse The happinesse of a man consists in enjoying himself by vertue of the possession of the greatest good whereof he is capable or which is all one by enjoying the greatest good for enjoying it he enjoys himself in and by it and enjoying himself by it he doth enjoy it these are inseparably conjoyned So when a man is possessed of such a thing as doth remove from him all that may be discontentful and hurtful to him and can fill him full of content then is he happy and that is when he hath possession of God as fully as his nature is capable of possessing him Accordingly we must conceive Gods happinesse to be in the enjoyment of himself he doth perfectly enjoy his being his life his faculties his Attributes his vertues I say himself in himself and of himself doth perfectly enjoy himself and this is his perfect happinesse He liveth a most perfect life abounds with all perfect vertues sets them a work himself in all fulnesse of perfection and in all this enjoys himself with unconceivable satisfaction Blessednesse or felicity is the perfect action or exercise of perfect vertue in a perfect life The Lord hath a most perfect life and perfect faculties and also most perfect vertues and doth constantly exercise those perfect vertues and faculties He is blessed because he is strong and enjoyes his strength wise and enjoyes his wisdom just and enjoys his justice eternal and enjoys his eternity Infinite Perfect and that without any dependence reference or beholdingnesse to any other God is Happy First Formally in himself which implies 1. That there is no evil of sinne or misery in him neither is he lesse happy because men offend him 2. That he abounds with all positive good he hath infinitely himself and after a transcendent manner the good of all creatures this is implied in that name when he is called a God All-sufficient he made not the Angels or the world because he needed them 3. That he is immutably happy because he is essentially so Happiness is a stable or setled condition therefore Saints and Angels also are happy but dependently they have it from God Gods happinesse is more then the happinesse of any creature The creatures are happy by the aggregation of many good things together they are happy in their knowledge in their love joy and these are divers things but now God is happy by one act which is the same with his Essence A man here on earth is happy but it is not in Act alwaies it
haâ—endi eandem Essentiam Subsistentia in Schools signifies a being with an individual property whereby one is not another Person say some is a Law term it is any thing having reason with an individual property A Person is such a subsistence in the Divine Nature as is distinguished from every other thing by some special or personal property or else it is the God-head restrained with his personal property Or it is a different manner of subsisting in the God-head as the nature of man doth diversly subsist in Peter Iames Iohn but these are not all one It differs from the Essence as the manner of the thing from the thing it self and not as one thing from another one Person is distinguisht from another by its personal property and by its manner of working We have no reason to be offended with the use of the word Person if we adde a fit Epithete and say The Father is a Divine or Uncreated Person and say the same of the Sonne and holy Ghost The word Person signifies an understanding Subsistent 2 Cor. 1. 11 Persona quasi per se una This word doth expresse more excellency then the word subsistence as one doth import for it is proper to say that a beast doth subsist but it is absurd to say a beast is a person because a Person is an understanding subsistent Dr Cheynels Divine Trin-unity The personal property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the Sonne The Sonne is said to be begotten that is to have the whole substance from the Father by communication The holy Ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called The Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father only begetteth the Sonne only is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable When Gregory Nazianzen was pressed by one to assign a difference between those words Begotten and Proceeding Dic tu mihi said he quid sit generatio ego dicamquid sit processio ut ambo insaniamus Distinguere inter Processionem Generationem nescio non velâ—o non sufficio Aug. In the manner of working they differ for the Father worketh of himself by the Sonne and through the holy Ghost the Sonne worketh from the Father by the holy Ghost the holy Ghost worketh from the Father and the Sonne by himself There is so one God as that there are three Persons or divers manners of being in that one God-head the Father Son and the holy Ghost 1. Whatsoever absolutely agrees to the Divine Nature that doth agree likewise to every Person of the Trinity 2. Every Person hath not a part but the whole Deity in it self A Person is one entire distinct subsistence having life understanding will and power by which he is in continual operation These things are required to a Person 1. That it be a substance for accidents are not Persons they inhere in another thing a person must subsist 2. A lively and intelligent substance endued with reason and will an house is not a Person nor a stone or beast 3. Determinate and singular for man-kinde is not a Person but Iohn and Peter 4. Incommunicable it cannot be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular cannot be communicated to another 5. Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6. It must not be the part of another therefore the reasonable soul which is a part of man is not a person That there are three Persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse Testimonies of Scripture Gen. 1. 26. Let us make man in our image after our likenesse Deus qui loquitur ad Deum loquitur Ad Patris Filii imaginem homo conditur nomen non discrepat natura non differt Hilary lib. 5. de Trin. Vide plura ibid. Gen. 19. 24. Then the Lord rained upon Sodom and Gomâ—rrah brimstone and fire from the Lord out of Heaven The Lord rained from the Lord the Son from the Father Mercer on the place saith Sed efficaciora in Iudaeos aut alios qui Trinitatem negant argumenta sunt proferenda Num quid saith Hilary de Trin. non verus Dominus à vero Domino aut quid aliud quà m Dominus à Domino vel quid praeter significationem Personae in Domino ac Domino coaptabis memento quod quem solum verum Deum nosti hunc eundem solum justum judicem sis professus Adime filio quod iudex est ut auferas quod Deus verus est Vide plura ibid. Psal. 110. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot stool Rabbi Saadia Gaon on Daniel interprets this of the Messias Vide Grotium in Matth. 22. 42. It is of Christ that he speaks so Peter Paul and Christ himself shew Mat. 22. 43. and the Pharisees acknowledge it since he cals him His Lord although he ought to descend of his race and should be called the son of David Psal. 33. 7. there three are named the Word the Lord and the Spirit Isa. 6. 3. Holy Holy Holy But this truth is most clearly taught in the New Testament Matth. 3. 16. Luke 3. 22. The first Person in the Trinity utters his voice from Heaven This is my beloved Sonne The Sonne is baptized in Iordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in Coâ—umba Aug. Tract 6. in Joh. Adde to this the History of Christs Transfiguration described Mat. 17. 5. Mark 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Son the Son is transfigured the holy Ghost manifests himself in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Son and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that it is as apposite a place as any for this purpose 1 Iohn 5. 7. For there are three that bear record in Heaven the Father the Word and the holy Ghost The Arrians wiped this place out of many Books 2 Cor. 13. 14. The grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosateâ—ians Sabellians Photinians and others deny the Trinity of Persons in one Essence of God Servetus a Spaniard was burnt
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
the Angels of God worship him Revel 5. 13. The Lamb that is Christ hath the same worship rendred to him that the Father hath We are commanded to call upon his name to believe and trust in him Iohn 14. 1. 3. 16. 6. 40. to hope in him Isa. 11. 10. we are baptized in his name Matth. 28. 19. Act. 8. 16. and swear by him Rom. 9. 1. The mystery of the Sons generation is so profound that it is difficult and dangerous to wade further in it then we have clear ground from Scripture that the Sonne was of the Father begotten from eternity and is one with him and of equal power and dignity seems clear from Prov. 8 23 26. Iohn 1. 3. 10. 30. and 17. 5. Phil. 2. 6. but Modus quo genitus fuerit seems to some beyond humane reach Some of our Divines say Christ is begotten of the Father by a communication of the Divine Essence if this be granted say others it will be hard to defend the God-head of Christ. He that is God must have his being from himself à se Deus à Patre Filius Mr Wotton on Ioh. 1. goes this way and some others But some say then he should be his adopted Son Vide Bellar. de Christo l. 2. c. 15. The Athanasian Creed hath it God of God and Christ saith of the holy Ghost that he shall receive of him Illud arctè nobis tenendum à persona Patris per generationem Filio esse communicatam essentiam ingenitam R. Usser Ignat. Clem. Interpolator haeresi suspectus cap. 15. That Christ hath his God-head from the Father makes not against his God-head but for it if he hath the same God-head which the Father hath though from the Father then he is the same God with the Father Object Matth. 19. 17. Christ denieth that he was good because he was not God Answ. Christ applieth himself to him to whom he spake now he called Christ good in no other sense then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Object Ioh. 17. 3. God the Father is called the only true God Answ. Some referre both these to God himself and Christ but others give a general rule that the Word alone is not opposed to the other Persons but to the creatures and feigned gods and so Ioh. 8. 9. the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternal to know him as well as the Father Object Ephes. 4. 6. Answ. The word Father is not there used relatively or personally for the first Person in the Trinity but essentially as Mal. 2. Is there not one Father of us all and so he is God called Father in regard of his works ad extra Object Iohn 14. 28. My Father is greater then I. Answ. As he was man only or Mediator the Father was greater then he but as he was God that is true Iohn 10. 38. I and my Father are one not in union of will as Ioh. 17. 21. but in unity of nature See Phil. 2. 6. Object Prov. 8. 22. Ariuâ— objected this place The Lord possessed me in the beginning of his way Answ. This place much puzled the Fathers for want of skill in the original Tongue it is in the Hebrew Possessed me the beginning of his way So Arius Montanus reads it See vers 25. It is spoken of Christ as Mediator Object Col. 1. 15. Christ is called the first-born of every creature therefore he is a creature Here the Arrians say Christ is imanifestly called a creature Cum Christus primâ—genitus omnis creaturae sit eum unum â— numero creaturarum esse oportere necesse est Ea enim in Scripturis vis est primogeniti ut primogenitum unum ex eorum genere quorum primogenitus est esse necesse est Catechis Eccl. Polon c. 1. de persond Christi Ans. There are three answers given to this Text in the Annot. Edit 2. Vid. Bez. in loc It is a figurative speech Christ had the preâ—eminence over the creatures was Lord over them as the first-born An Arrian executed at Norwich for blasphemy against Christ in the dayes of Queen Elizabeth being moved to repent that Christ might pardon him replied to this effect and is that God of yours so merciful indeed as to pardon so readily those that blaspheme him then I renounce and defie him The Socinians deny Christ to be God and oppose his merits and satisfaction unto God for our sins they hold Christ is God salvo meliâ—ri judicio or prout mihi videtur till they can examine it better They are more vexed with Athanasius then with any other and call him for Athanasius Sathanasius he stood against three hundred Bishops in a Councel and maintained the Divinity of Christ against the Arian faction He hath written also most copiously against the Arrians and hath solidly refuted their arguments against the Divinity of Christ. The Gospel of S. Iohn was chiefly penned for this end to prove the Deity of Christ Christ there gives a resolute and constant testimony of himself that he was the Son of God and very God never any creature took this title upon him to be called God but the fearful judgements of God were upon him for it Mr Perkins on the Creed See him also on Iude. Vide Lod. Viv. de verit Fid. Christ. l. 2. c. 12. 14. Many Hereticks denied the God-head of Christ as Ebion Cerinthus Arrius the Jews also and Mahometans some denying him to be God others saying that he was not absolutely God but inferiour to him He is God not by office nor by favour nor by similitude nor in a figure as sometimes Angels and Magistrates are called Gods but by nature he is equal and co-essential with his Father there is one God-head common to all the three persons the Father the Sonne and the Spirit and therefore it is said Phil. 2. 6. that He was in the form of God and thought it no robbery to be equal with God Lo an equality to God the Father ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same To beat down Arius his heresie the first Councel of Nice was called the Nicene Creed made The difference between the Councel of Nice and Arius was but in a Letter whether Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— like in essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessential to the Father The Arian Heretick presseth Augustine to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in Scripture Angustine asketh what is Homoousion Consubstantiall but I and my Father are one See of Arius his Heresie and end Heilins Geograph pag. 725. Amphilâ—chius a worthy Bishop petitioned Theodosius the Emperour that the Arians might not have publick
meetings in the City but in vain Shortly after he coming to the Court and finding Arcadius the Emperours Sonne whom Theodosius had newly made Emperour together with him standing by his Father He reverently bowed to the Father Theodosius after his usual manner but gave not the like respect to his Sonne but coming near to him he spake to him as unto a young boy Salve mi Fili saith he and with his hand stroked his head Theodosius being here with provoked to anget chode Amphilochius with indignation for so sleighting his Sonne and not honouring him equally with himself and withall commanded him to be cast out reproaâ—hfully As he was carrying away he turned and said Think O Emperour that the heavenly Father is thus angry with those who honour not the Sonne equally with the Father and dare say that he it inferiour in nature to him The Emperour hearing this called back the Bishop begs pardon of him admires his act makes a Law presently against the meeting of the Arians and forbad their publick disputations and the Emperour himself was hereby more confirmed in the true Religion in which he wavered before Vedel Proleg ad lib. de Prud. vet Eccles. c. 2. Thirdly That the holy Ghost is also God is proved by the same Arguments 1. The Names and Titles of God are given to him 1 Cor. 3. 16. Three times doth the Apostle call the holy Ghost God 1 Cor. 3. 16 17. The taking of the shape of a Dove and fiery Tongues are acts of a distinct Person Act. 5. 3 4 compare Act. 1. 16. with Act. 4. 24. Numb 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory 1 Pet. 4. 14. Secondly Divine Attributes are given to the holy Ghost 1. Omniscience he knoweth all things 1 Cor. 2. 10 11. Ioh. 14. 26. 2. Omnipresence Psal. 139. 7. Rom. 8. 9. Ioh. 14. 26. 3. Omnipotency Heb. 3. 7. 4. Eternity Heb. 9. 14. Thirdly The works of the true God are given to the holy Ghost 1. Creation Iob 26. 13. Psal. 33. 6. 2. Preservation and sustentation of all things created is attributed to the holy Ghost Gen. 1. 2. Zech. 4. 6. 3. Redemption 1 Cor. 2. 10. 4. The power of working miracles is ascribed to the holy Ghost Matth. 12. 2â— Act. 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the holy Ghost Rom. 8. 11. 5. Disttibuting of graces according to his pleasure 1 Cor. 12. 4. and 11. instructing of the Prophets 2 Pet. 1. 21. Governing of the Church and making Apostleâ— Act. 13. 2. and 20. 28. Fourthly Divine honour and worship is given to him Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne Matth. 28. 10. we are commanded to believe in him and call upon him Blasphemy against the holy Ghost shall never be forgiven Mat. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Son In the first Constantinopolitan Councell assembled against Macedonius who denied the Divinity of the holy Ghost there were an hundred and fifty Bishops Vide Doct. Prid. Lect. 20. de S. S. Deitate Personalitate The Arminians and Socinians as Peltius sheweth in his Harmony say The holy Ghost is only Vis Efficacia the power of God but not a distinct Person God himself but 1 Cor. 12. 11. as he i. the Spirit will therefore he is a Person as well as the Father and the Sonne Ephes. 1. 14. the Spirit of promise who is so the Greek may well be rendred The â—arnest of our inheritance The Communion and Distinction of these three Persons is to be constdered 1. Their Communion the same mumerical essence is common to the three in one God or of one essence there are three Persons by reason of which community of Deity all the three Persons remain together and are co-eternal delight to themselves Prov. 8. 22 30. Ioh. 14. 10. 1. The Persons differ 1. From the Essence not really as things and things but modally as manners from the things where of they are manners as degreeâ— of heat from heat and light from light 2. They differ amongst themselves as degrees from degrees aâ— relations in a subject from other relations in the same as for example if three degrees should remain distinctly in the same heat this is a distinction not of degree state or dignity since all the Persons are equal but in other respects and it is either Internal or External Internal is three-fold 1. In Order the Father is the first Person from himself not from another both in respect of his Essence and Person The Sonne is the second Person from his Father in respect of his Person and filiation existing by eternal generation after an ineffable manuer and is so called God of God The holy Ghost is the third Person proceeding or flowing co-eternally from the Father and the Son in respect of his Person 2. In the personal property unchangeable and incommunicable which is called personality and it is 1. Of the Father paternity and to beget in respect of the Sonne to send out or breathe in respect of the holy Ghost 2. Of the Son generation or to be begotten of the Father Psal. 2. 7. Heb. 1. 5. Ioh. 3. 16. 5. 18. 1 Ioh. 4. 9. Absque ulla Essentiae temporis gloriae imparitate Chamier In this generation we must note 1. That the begetter and begotten are together in time 2. He that begets communicates to him that is begotten not a part of his Essence but the whole Essence that which is begotten is within not without the begetter In respect of this generation the Sonne is called The Word of the Father John 1. â— not a vanishing but anessential word because he is begotten of the Father as the word from the minde He is called The Word of God both internal and conceived that is the Divine Understanding reflected upon it self from eternity or Gods knowledge of himself so also he is the inward wisdom of God Prov. 8. because God knows himself as the first and most worthy object of contemplation and external or uttered which hath revealed the counsels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image Iohn 1. 18. so also he is the external wisdome instructing us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and vers 30. 3. The Property of the Son in respect of the holy Ghost is to send him out Iohn 15. 26. Hence aroâ—e the Schisme between the Western and the Eastern Churches they affirming the Procession from the Father and the Sonne these from the Father alone To deny the Procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greek Church had so denied the Procession of the holy Ghost from the Sonne
before another and ought not to do so now that God chooseth some it is of his meer grace for all deserve eternal damnation Vide Dav. Dissert Praedest p. 132 133. Obj. Predestination or Election is grounded on Gods foreknowledge Rom. 8. 28 29 1 Pet. 1. 2. Ergo say the Papists God out of the foresight of mans good works did elect him And the Arminians say that God elected them out of the foresight of mens faith and perseverance so Election and Predestination shall be grounded on the will of man Answ. The foreknowledge of God is 1. Permissive so he foresaw all mens sinnes the fall of Angels Adam 2. Operative so he foreknows all the good that is in men by working it God foresees to give men faith and then they shall beleeve perseverance and then they shall hold out There can be no difference till elective love make it When God hath decreed to give grace he foreknows that man which beleeves 2. Predestination is not onely an eternall act of Gods will but of his understanding Ephes. 1. 5. Act. 2. 23. 3. There is a twofold foreknowledge of God 1. Generall whereby he foreknew all things that ever were 2. Special a foreknowledge joyned with love and approbation as 1 Pet. 1. 21. Mat. 7. â—8 Arguments against the Papists and Lutherans That which is the effect and fruit of Election that cannot be a cause or condition for then a thing should be a cause to it self But these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseen holy Acts 13. 48. A man is not ordained to eternal life because he beleeveth but he beleeveth because he is ordained to eternal life Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly then we should choose God and not he us contrary to that Ioh. 15. 19. Thirdly Infants are elected who cannot beleeve or do good works This argument saith Rivet Disputat 4. de causa electionis although it be puerile by reason of the Subject yet it is virile if we respect its weight for the Adversaries cannot avoid it without running into many absurdities by denying that Infants are saved against that of Matthew 18 and by affirming that some are saved which are not elected against Rom. 11. Fourthly If man were the cause of his own election he had cause to glory in himself election should not be of grace See Master Bailyes Antidote against Arminians p. 26. to 46. All the sonnes of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thess. 1. 10. 2. 13. Chosen out of the world John 15. 19. therefore he chose not all in the world but some 2. Saving faith is a true effect of Gods election peculiar to the elect and common to all the Elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16 Rom. 11. 5 7. Few saved Luke 13. 23. The Elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handful Mat. 7. 13 14. 22. 14. Luke 12. 3â— Though some of the places of Scripture may be expounded of the small number of Beleevers in the daies of our Saviour yet some are more generally spoken shewing plainly that onely few do finde the way to life At this day if the world were divided into thirty parts nineteen of them do live in Infidelity without the knowledge of the true God The Mahometans possesse other six parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomatical not personal they acknowledge that there is a choise of this or that particular means to bring men to salvation God say they hath revealed but two waies to bring men to life either by obedience to the Law or by faith in Christ. But they deny that there is an election of this or that particular man God hath set down with himself from all eternity not onely how many but who shall lay hold on Christ to salvation and who not â— Pet. 1. 10. speaks of an election personal Rom. 9. 11 12. of both elections axiomatical and personal See Iohn 10. 3 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable as that the elect may become reprobates and the reprobate elect There is say they a constant and frequent intercourse of members between Christ and Satan to day a member of Christ to morrow a member of Satan Rom. 8. 28. All things work together for their good then nothing shall work for their greatest hurt that is their damnation And ver 30. he saith Those whom he predestinated he hath called justified glorified not others but those whom he hath predestinated these he called and justified Gods election is most firm certain and unchangeable Iohn 6. 37. 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of election for they hold that absolute election onely follows final perseverance in faith and that faith may be totally lost and faile finally So much concerning Election In the Scriptures reprobate and to reprobate are referred rather to the present conditions of wicked men then Gods eternal ordination concerning them But the decree of reprobation is exprest in such tearms as these God is said not to have given them to Christ not to shew mercy on some not to have written the names of some in the Book of Life Reprobation is the purpose of God to leave the rest of men to themselves that he may glorifie his justice in their eternal destruction Est decretum aliquod quo destinavit alicui Deus damnationem Twiss The Schoolmen and others distinguish between a negative and positive or affirmative act of Reprobation The negative act is called preterition non-election or a will of not giving life The positive or affirmative act is called pre-damnation or a will of damning the reprobate person So there are two parts of election viz the decree of giving grace by which men are freed from sin by faith and repentance 2. of rewarding their faith and repentance with eternal life The word Reprobation is taken three waies saith B. Davenant out of Iunius 1. For preterition and damnation joyntly 2. For the alone decree of damnation so to be reprobated is to be appointed to eternal torments 3. As it is opposed contradictorily to election so it is taken for preterition onely or non-election Daven Dissertat de Praedestinat c.
above others The Doctrine of Creation is a mixt principle partly discovered by nature and chiefly in the word Consider it 1. Ex parte rei so the thing it self was known to the Heathens 2. Ex parte modi faith onely teacheth what it is the manner and circumstances of the Creation how and wherefore the world was made was wholly unknown to them because these things are not matters of sense but depend on the limitation of Gods will nor matters of reason but depend on the exuberancy of his power The same individual assent to the same truth may be both Cognitio Scientiae and Cognitio Fidei By Faith we know that the worlds were made and assent to it And by demonstrations it may be proved that the world was made and these also are sufficient to perswade assent Now we from both grounds jointly assent to this proposition that the world was made The which Assent in respect of the Ground propter evidentiam rei is an assent of Science or natural knowledge In regard of the other Ground propter anthoritatem dicentis is an assent of Faith or supernatural knowledge Mr. Wallis Truth tried ch 8. Secondly and probably the light of nature shining in these reasons 1. The original of Nations laid down by Moses Gen. 10. and elsewhere which could not be fained by him since some memory of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankinde lived without Arts and that in these last times they were all both invented and perfected 3. The newnesse of all Heathenish Histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy History it self is only of 4000 yeers or thereabout which neverthelesse is the greatest mouument of antiquity Now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago to say they were so ignorant that they could not or so slothful that they would not deliver in writing what was done in their times 4. The decay of mans body and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwaies in infinite ages it would by this time have been brought almost to nothing 5. The certain series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universal cause but first it is not unlesse it be One nor One except it be God 6. As a thing is so it works but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implieth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angles and souls of men are changeable by nature as appears by the fall of the Devil and mans fall 10. Either the world was eternal or had a beginning It could not be eternal 1. Because it is compounded of divers parts and those in nature contrary one to another which could not meet together in that order themselves therefore it was made by some-what and then either by it self which could not be for that which makes is before that which is made and the same thing cannot be before it self or else it was made by some creature which could not be because that is but a part of the whole and therefore meaner then it considered as whole and not able to make it 2. The world could not be eternal because it is limited in respect of place quantity power therefore it is not infinite in time That which is eternal is the first thing and consequently the best therefore God is only so having no parts nor being subject to corruption By these reasons it is evinced that the world is not eternal but was created by the chief work-man of all things in time But concerning the time of the yeer when the world was made whether in Summer Autumn or the Spring we will not raise any curious and unprofitable questions See Sarsans Chronologia vapulans page 123. Let it suffice to know that it was created by God in the beginning Gen. 1. 1. that is in the beginning of time or rather together with time then in time for the instant and moment of Creation was the beginning of all following but not the end of precedent time Hitherto concerning the efficient cause there followeth the matter of Creation Of the first and immediate Creation there was no matter at all the Divine power drew out nature it self not out of any Pre-existent matter but out of meer nothing Materiam noli quaerere nulla fuit Nothing but nothing had the Lord Almighty Whereof wherewith whereby to build this City Thus were created all incorporeal and immaterial Substances the Angels the reasonable soul and the highest Heaven as some say for those things which are void of matter cannot be framed out of matter 2. The mediate Creation is when a thing is brought forth of a praeexistent matter yet so rude and indisposed that it may be accounted for nothing so Adams body was created of the dust or slime of the Earth Gen. 2. 7. Beasts and birds out of the Earth Gen. 1. 19. which God did meerly of his good pleasure no necessity compelling him nor the matter he took any way helping him in working it was nothing privatively as they call it Divines observe four things in Gods Creation 1. His Command whereby he said Let there be light and there was light Gods words are things 2. His Approbation whereby all things are acknowledged as good God saâ— they were good They were so in respect of their own kinde and nature 2. In respect of the universe that is apt for the end for which they were made free from all defect and deformity God made all the creatures to be serviceable one to another especially to man 1 Tim. 4. 4. I cannot tell by what Logick we call a Toad a Bear or an Elephant ugly they being created in those outward shapes and figures which best expresse those actions of their inward forms And having past that general visitation of God who saw that all that he had made was good that is conformable to his will which abhors deformity and is the rule of order and beauty D. Browns
eminenter these faculties which he hath not actually habitually and subjectively in himself as faculties yet he contains them eminently as being able to produce all but no creature can produce any thing but by some vertue put into it Dr Stoughtons Burning Light If the Stars be not fiery why are waters saith Vossius placed above the Heaven as Moses and in other Scriptures but to temper their burning heat least the Heavens should be destroyed by their burning Vossius de orig progress Idol l. 2. c. 39. Vide c. 38. Secondly The Moon is also called a great Light not for the bignesse of the body of it but because it is the lowest of all the Planets and nearest unto the earth and therefore appears biggest of all next unto the Sunne and gives to the earth a greater light then any of the Stars which are far greater in substance and brighter in light Some say it is the cause of the ebbing and flowing of the Sea for it agreeth exactly with the Revolution of the Moon it causeth it 1. By its motion as it brings its beams 2. By its beam as that brings the influence 3. By infusion as that stirs the waters It is called in Latine Luna à lucend◠saith Tully or because Solâ lucet nocte saith Varro In Hebrew Iareach and Ierech which words signifie a moneth because it is renewed every moneth A Star is the thicker part of Heaven round and full of light In the day the glistering light of the Sun say some obscures all the Stars but in the night how many hundred thousand of them do we see besides those that are hidden from us in the other part of the Sphere which is not seen by us The number of Stars set upon the Globe are 1025. and divers of them have proper names All the Stars of the Heaven are not numbred nor cannot since divers of them are so small but these 1025. are the principallest amongst them and all that have ever been accounted of Philosophers distinguish them into fixed Stars and Planets The Planets are apparently seven Saturn Iupiter Mars then the Sun in the midst as it were the King of all after Venus Mercury and the Moon Neither Moses Iob nor the Psalms the most frequent in Astronomical observations mention any of the Planets but the Sun and Moon Of these Stars some are greater then other and are distinguished into six sorts of quantities Their proportions are thus delivered viz. a Star of the first bignesse or magnitude is a hundred and seven times bigger then the earth A Star of the second magnitude ninety times bigger then the earth A Star of the third bignesse seventy two times bigger then the earth A Starre of the fourth bignesse is four and fifty times bigger then the globe of the earth A Star of the fifth magnitude is six and thirty times bigger then the earth A Starre of the sixth bignesse is eighteen times bigger then the globe of the earth We are to bewail our own great solly and blindnesse that we have not more admired honoured feared loved that great worker to whom these Creatures do point us We do not often enough tell our selves this Moon this Sunne these Stars could not nor did not make themselves They could not possibly be without any beginning at all for they are but parts of the whole world and no part of any whole can be eternal because there must be something before that did unite those parts together wherefore they were made by some superiour essence and more excellent then themselves and that is God How great how wise how good how infinitely excellent is he whose hand framed and ordered these things The Sunne ariseth to us constantly the Moon also keeps her course with like constancy Doth not that mighty Army of Stars which in a clear night shew themselves even speak to us as it were to consider of his incomprehensible excellency which made and rules them See Iob 38. 31 32 33. Let us accustome our selves hereafter to these Meditations if God had not beautified Heaven with these excellent bodies light and heat could not have been equally and in due quantity conveyed into all the quarters of the world We must observe this work so as to praise God for it to inform our selves of his nature and strive to work more love fear obedience and confidence in our selves towards him The Apostle saith That in the times before the Gospel the Gentiles might have found God as it were by groping Act. 17. 27. Now we that have the Scripture to direct us as in the day-light shall not we find God out by these illustrious works of his CHAP. VI. Of the Fishes Fowls Beasts THe fifth Dayes work was the Creation of all living Creatures which live and move in the two moist Elements the Water and the Air viz. Fishes and moving Creatures which live and move in the waters and all kind of Fowls which flie in the open Region of the Air divers in nature shape qualities and manner of living The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated The moving Creature is derived is used as here so in other Scriptures frequently first to signifie creeping or moving forward without feet as Gen. 7. 21. Levit. 11. 19. And secondly also to bring forth abundantly as here and also Exod. 1. 7. Fishes breed and bring forth young in great abundance more then any other creatures do by the multitude of spawn they would encrease beyond all measure and number if by one means or other the spawn were not devoured and consumed Who can render a reason of their ability to swimme so in the waters to support themselves in the midst of the waters and convey themselves up and down in it Fishes are in Scripture termed Reptilia Psalm 104. 25. In the great and wide Sea there are things creeping innumerable both small and great so called because things when they swim seem to creep along in the water As Birds have their wings and trains by means whereof they cut their way and make smooth passage through the Air so Fishes are furnished with fins wherewith they guide themselves in their swimming and cut the current of the streams and waves for their more easie passage wherein their course is directed by their tail as Ships are conducted by their Helm The Sea gives more and greater dainties then the Earth those that did most affect to please their Palate of old set great store by Fishes and paid dearer for them then flesh God hath furnished them with a strong power of encreasing Birds bring forth some four or five in a nest some three and some but two the most but twenty as the little Wren for being so little the kinde would be consumed by the things which devour such weak creatures if those that be did not bring forth very many But every Fish brings
brains Alexander the Great had a very strange and rare horse called Bucephalus eithr for the greatnesse of his head or else from the mark or brand of a Bulls head which was imprinted upon his shoulder He would suffer no man to sit him nor come upon his back but Alexander when he had the Kings saddle on and was also trapped with royall furniture for otherwise he would suffer any whomsoever When he was dead the King solemnized his funerals most sumptuously erected a Tomb for him and about it built a City that bare his name Bucephalia That is a lofty description of a horse Iob 39. 19. to 26. By which words it is signified that that terrible strength of the horse is from God that neighing almost like to thunder that mettle when not being able to stand still he hollows the earth with his hoofs goes on undaunted into the battell neither is terrified with so many darts falling near him and his rider and runs with that swiftnesse that he seems to swallow up the earth and rejoyceth at the sound of the Trumpet stirring up the souldier to battell If Banks had lived in elder times he would have shamed all the Inchanters of the world for whosoever was most famous among them could never master or instruct any beast as he did his Horse He would restore a glove to the due owner after his Master had whispered that mans name in his ear he would tell the just number of pence in any peece of silver coin barely shewed him by his Master and obey presently his command in discharging himself of his excrements whensoever he bad him That story of Androdus and the Lion is commonly known Vide Auli Gellij noctes Atticas l. 5. c. 14. and Vossius de orig prog Idol l. 3. c. 52. relates a strange story out of Aelian of the sagacity of the Lion a Bear in the mountain of Thracia entring into his Den and killing the young Lions the old He and Shee-Lion returned at last home from hunting and seeing this Spectacle they pursued the Bear and the Bear getting up into the next Tree the Lionesse stayed at the tree and the Lion wandered about all the mountains till he met with a Carpenter who at the first sight of him out of fear let the hatchet fall from his hand but the Lion fawned upon the man and with his foot shewed him the hatchet that he might take it up and at length with his tail embracing the man he brought him to his den and the Lionesse came thither both shew the destruction of their whelps and also looked up to the tree where the Bear was then the Carpenter conjecturing that the Bear did this injury cut down the Tree that falling with the Bear the Lion and the Lionesse presently tear the Bear in peeces and the Lion brought back the man safe to the place where before he did cut wood See more of the Lion in that Chapter and 53. of Vossius his Book before-cited It is a great token of Gods goodnesse to us that from the vety Serpents which are poysonfull for mans sin a threefold profit redounds to man 1. In respect of nourishment in Africa as Pliny relates lib. 6. cap. 29. men feed on them 2. They serve for Medicament See Vossius de Origine Progress Idol lib. 4. cap 62. 3 They are a Preservative against poyson amoletum ab amoliendo or as they commonly write it amuletum Treacle is made of the flesh of a viper the oyl of Scorpions is good against the sting of Scorpions Being bitten by a Serpent if you anoint the wound with spittle it will hinder the poyson from spreading any farther CHAP. VII Of the Angels good and bad AMong the works of Creation the principal are the reasonable Creatures Angels and Men. The Name Angell comes of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Messenger sent forth from some superiour person or State to deliver a message and to declare the minde of him or them that sent him The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an Angell in the Old Testament signifies also a Messenger but yet in a more full and large sense for it signifies such a Messenger as doth not only deliver and declare a Message by word of mouth but also doth act and execute indeed the will of him that sent him and doth perform his work enjoyned as a faithfull Minister and servant First of all It signifieth that chief and principall Messenger and Embassadour of God his Sonne Jesus Christ who is called Malachy 3. 1. The Angell of the Covenant Secondly Pastors are called Angels Rev. 2. and 3. Ch. being Gods Messenger sent to the Church Thirdly This word is most frequently used to signifie the heavenly Spirits who are so called because they are both ready to be sent on Gods message and often are sent out to do the will of God Gen. 19. 1. Psa. 103. 20. 21. Mat. 18. 10. That there are Angels is proved out of Scripture where they are often mentioned Psa. 68. 17. Dan. 7. 10. Col. 1. 16. and 2 10. Heb. 12. 12. and by the manifold apparitions of them Gen. 3. 24. Cherubims that is Angels appearing in the form of flying men to keep the entrance into the Garden Abraham entertained Angels unawares They were sent to destroy the filthy Sodomites and the Cities about them that raâ— into the like exorbitancies An Angel stopped Abrahams hand which he lifted up according to Gods Commandment to slay his only son Isaac Abraham told Eleazar that God would send his Angel with him to prosper him in the businesse of taking a wiâ—e for his son Isaac An Angel of the Lord met Hagar and sent her back to her Mistresse when through discontent she had plaid the Fugitive An Angal appeared to Zachary and foretold the conception and birth of Iohn the Baptist. An Angel acquainted the blessed Virgin that she should conceive our Saviour in her womb by the over shadowing of the Holy Ghost A multitude of Angels celebrated the Nativity of our Blessed Saviour with an hymn of joy Angels ministred to Christ after his temptation in the wildernesse and in his bloudy agony in the Garden An Angel also set Peter at liberty when he was imprisoned between two souldiers An Angell shook the foundation of the Prison wherein St Paul and Siâ—as were laid fast in the stocks An Angell shewed unto Iohn the vision of the Revelation at the appointment of our Lord Jesus Christ. Now besides these and many more apparitions of the heavenly Spirits we reade that the Angels of God are many thousands yea millions and of the company of innumerable Angels and of Angels pitching their tents about the righteous and holding them up in their hands and chasing the wicked and destroying them And besides the testimony of Scriptures the Heathens also had some notions of them as appears in their writings but
cannot be conceived that these glorious Spirits should not signifie to one another their meaning but how this should be it is hard to determine they say that the Angels make known their mindes to one another by their meer will 5. Their multitude and order That there are many Angels appears Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels Rev. 5. 11. Matth. 26. 23. that is seventy two thousand as Ierom computes it The Fathers generally thought that the number of the Angels which fell should be made up by the Elect Saints Some think that Heb. 12. 27. seems to speak little lesse Some say the good Angels exceed the number of the wicked Angels by how much evil men exceed the good the greatest number of evil Angels that we reade of is but Legion the good very many as those places in Daniel Mattthew Hebrews and Revel 5. 11. will shew As for their order the Apostle indeed Colos. 1. sheweth that there is an order among them so that one may be above another in dignity but not in power and command Hence they are called an host which word signifieth chiefly what hath a compleat order Dionysius Areopagita makes nine orders of Angels and distinguisheth them into threes The first containing Cherubims Seraphims Thrones The second Dominions Armies and Powers The third Principalities Arch-angels and Angels Much more modest is Augustin Qui fatetur se rationem hujus distinctioniâ— ignorare cont Priscil c. 11 c. 57. Enchirid ad Lau. See Doctor Prideaux on Mat. 18. 10. for their Nature Properties Order and Ministry The Papists say there are different degrees of Angels and that this is founded in their nature The Protestants say that this difference lies not in natura Angelica but in Officio as they are drawn forth to more eminent imployment The Scripture makes mention only of two orders of Angels Angels and Archangels Heb. 1. 4. 1 Thes. 4. 16. Seraphim is a common name unto all Angels they are all described to be flames of fire Psal. 104. 4. and all the Angels are Cherubims as is evident by the Curtains of the Tabernacle which were set forth and garnished with Cherubims only Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church as the Apostle expounds it 1 Cor. 11. 10. It is evident saith Mr Cartwright that the Apostle Col. 1. 16. heapeth up divers words of one and the same signification thereby the more effectually to set forth d the supereminent power of our Saviour Christ above all 6. The names of the Angels The first and most common name is that of Angel which name is common to the good and evil Angels yet in a farre different sense The evil spirits are seldome called so simply though they be sometimes to note the excellency of their original because they fell from their blessed condition 1 Cor. 6. 3. Iude 6. The evil spirits are called Angels the name which was first given them Otherwise they are not absolutely called Angels that name being peculiar to the Angels which stood but angels of the devil and angels of Satan viz. because they are sent by the devil their Prince Some as proper names are given to certain Angels Michael Dan. 10. 13. which is compounded of three Hebrew particles Mi-ca-el who is like or equal to the strong God It signifieth the power of God because by him God exercised his power And Gabriel Dan. 8. 16. 9. 21. Luke 17. 19. that is the glory of God who executed the greatest Embassages in Gods name to men Vide Sculteti exercitat Evangel l. 1. c. 9. 7. The Angels Ministry and service Their service may be considered either in respect of God the Church or the enemies of the Church Respecting God and the Church and the people of God they have divers services The office of good Angels in respect of God 1. They enjoy God and glory Matthew 18. 10. 22. 30. This implieth their great purity and happinesse and withall their Ministry What God bids them do they are ready to do They shall attend Christ when he comes to judgement 2. They praise God and celebrate his Name cleave inseparably unto him and obey his Commandments Isa. 6. Psalm 103. 20 21. 104. 4. Dan. 7. 10. Iob 1. 6. they see the worth and excellency of God that he deserves more praise then they can give 3. They praise and worship Christ as the Head of the Church Apoc. 5. 11 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to do him service so in his agony an Angel comforted him 2. Their service in respect of the Church and people of God 1. They are glad for the good which befals the Elect So when Christ came into the world how glad were they Luke 2. they cried Glory be to God on high They rejoyce at their conversion Luke 15. 10. 2. They reveal unto them the will of God Dan. 8. 9. Rev. 1. 11. 3. They keep the Elect from dangers both of soul and body so farre as is expedient Gen. 19. 16. 28. 12. 25. 7. 32. 1. 2. Psal. 34. 7. 91. 11. Numb 22. 1 King 19. 7. 2 King 6. 16. 8 9 10. Both in the curtains of the Tabernacle Exod. 26. 1. and the wall of the Temple Cherubims were painted up and down to signifie as judicious Divines think what protection the people of God have in serving him 4. They comfort them in distress heaviness and distraction Gen. 20. 17 18. 3â— 1 2. Isa. 6. 6. Luke 1. 30. 2. 10. Matth. 28. 5. Acts 10. 4. 27. 23 24. Iudges 6. 12. 13. 10. Dan. 10. 12. Matth. 1. 20. 2. 12 13. 5. They suggest holy thoughts into their hearts as the devil doth evil and unclean thoughts Resist Satan as in Iude. 6. They carry the souls of the Elect into heaven at the end of this life Luk. 16. 22. And at the day of judgement they shall gather the Elect from the four windes and separate between the Elect and reprobate Matth. 24. 31. 13. 27. 3. Their services against the wicked and all the enemies of the Church They are ready to execute vengeance upon the enemies of Gods people Isa. 37. 36. An Angel smote bloudy persecuting Hâ—rod Acts 12. At the last day the Angels shall hurry the wicked to Christs Tribunal and cast the reprobate into hell Matth. 13 40 41 42 49 50. 8. The speech of Angels Angels and devils communicate with God and one with another not by speeches for language requires bodily instruments which these Spirits want but as they apprehend every object without senses so they express it without language in a secret way We come now to some profitable questions about the Angels The first is this If the Angels be so beneficiall to us
cleaving fâ—rmly unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18. 10. By heaven there is not meant the place but their heavenly estate and condition Now though they go up and down doing service yet this hinders not their happinesse for they do not this with distraction and these things are appointed as means for the end viz. enjoying of God and as the soul is not hindred in its happiness by desiring the body again so it is here 1. We should imitate the Angels 2. It shews us how much we are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who took our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shews the wofull condition of the impenitent when Christ shall come with all these Angels when those great shouts shall be Come thou swearer drunkard how terrible will this be The more potent God is in Himself and in his Ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum officiorum in respect of the object and message they go about 2. They would have them worshipped but the Angel forbad Iohn 3. They say every one hath his good Angel to keep him so Bucan thinks in his Common places 2. The Saducees who said there was neither Angel nor Spirit Acts 24. 8. but held good Angels only to be good thoughts and evil angels to be evil lusts and affections Their names offices actions apparitions shew plainly that they are not bare qualities but true substances It serves for instruction 1. To see the blindness and erroneousness of mankinde in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acknowledged the five books of Moses to be divine should yet make a shift to wink so hard as to maintain that there were no Angels What falsehood may not the devil make a man entertain and defend and yet seem not to deny the Authority of Scripture if a man confessing Moses writings to be true will yet deny that there be either Spirits or Angels which are things so plainly revealed by Moses that a man would account it impossible to receive his writings and not confess them But if God leave man to the devil and his own wit he will make him the verier fool because of his wit and he will erre so much the more palpably by how much he seems better armed against errour even as a mans own weapon beaten to his head by a farre stronger arm will make a deep wound in him See we our aptness to run into and maintain false opinions and let us not trust in our own wits but suspect our selves and seek to God for direction Secondly Let us learn humility from this and by comparing our selves with these excellent Spirits learn to know how mean we be that we may be also mean in our own esteem So long as a man compares himself with those things and persons which are baser then himself he is prone to lift up himself in his own conceit and to think highly of himself but when he doth weigh himself in the balance with his betters he begins to know his own lightness The Lord hath set us men in the midst as it were betwixt the bruit beasts and the celestial Spirirs we do so far exceed them as the Angels exceed us as for bodily gifts the beasts in many things go beyond us some are more strong swift have more excellent sight and smell then we but in few things do we equal the Angels They are swifter and stronger then we and their excellent reason goes beyond ours in a manner as the understanding which is in us excelleth the fancy of the beasts they know a thousand things more then we do or can know One Angel can do more then all men can speak more languages repeat more histories in a word can perform all acts of invention and judgement and memory farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are far inferiour to them be content also to serve him yea exceeding glad and thankful that he will vouchsafe to admit us into his service Doth he need our service that is served with such Ministers and Messengers Let us frame our selves to obedience and do Gods will on earth with all readiness and cheerfulness seeing there is so great store of more worthy persons in heaven that do it An Angel will not esteem any work too difficult or base why should we Fourthly The Angels which wait about the throne of God are glorious and therefore the Lord himself must needs excell in glory Isa. 6. 1 2. Ezek. 1. 28. Of the Devils or evil Angels The Angels which persisted in the truth are called good Angels Luke 9. 26. but those which revolted and kept not the law were called evil Angels or evil spirits angels of darknesse Luke 8. 20. 19. 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called spirits 1 King 22. 21. Matth. 18. 16. Luke 10. 20. In respect of their fall they are called evil spirits 1 Sam. 18. 10. Luke 8. 2. unclean spirits Matth. 10. 1. Zach. 13. 2. not so much because of their instigation to lust as because their natures are defiled with sin Lying spirits 1 King 22. 22. Iohn 8. 44. Devils Levit. 17. 7. 1 Cor. 10. 20. The Hebrew names for the devil are 1. Satan an adversary 2 Sam. 19. 32. of Satan to oppose and resist 2 Pet. 2. 14. Belial 2 Cor. 6. though some reade it Beliar unprofitable He is likewise called Beelzebub or Beelzebul which word comes of Bagnal Dominus a Lord or Master and Zebub a fly the Idol of the Achronites because they thought these best of those pestiferous creatures or else because the devils were apprehended as flying up and down in the air but if it be read Zâ—bul then it signifieth by way of contempt a Dunghill god Levit. 17. 7. The devils are called Shegnirim the hairy ones because they appeared to their worshippers like hairy goats and in the mountains The devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse because he accuseth men to God and God to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio because they know much by creation and by experience The devil is called an enemy or the envious man Matth. 13. 139. The tempter Matth. 4.
full of doubts fears and horrours and make him grow worse and worse 3. With due care and diligent observing of our selves a godly man may much prevail to keep himself innocent from great transgressions and unspotted of the world Secondly The Saints can and will keep themselves from sin Reasons 1. Because they have received the divine nature by which they shun the pollutions that are in the world through lust by which they are made sensible of the evil of sin and framed to a loathing and hatred of sin every true Christian hath the spirit which will make him lust against the flesh The wisdom of the world is to keep themselves from misery the wisdom of Saints is to keep themselves from that which is the cause of all misery and the worst of all misery from iniquity The godly will not only be carefull to abstain from evil acts but to subdue their lusts to crucifie sin in the thoughts and desires Rom. 7 8 9. 1. The chief dominion of sin is in the heart there is the evil treasure the root 2. This is contrary to the chief part of the law the letter of the law is against the acting of sin the spirit of it is against lusting 3. This is the strongest part of sin and hardliest subdued 2 Cor. 10. 5. The way to keep our selves from sin 1. Often and earnestly call upon God to keep you by his Spirit of wisdom and strength for you are not able to keep your selves 2. Often renew and settle in your own hearts a resolution of not sinning and that upon spiritual grounds and considerations taken out of Gods word 1 Pet. 4. 11. David saith I hid thy word in my heart that I might not sin against thee This hiding the word is a calling to minde and serious pondering the commandments threats promises exhortations examples and reasons of Gods word against sin in the generall and against such and such sins in particular and pressing them upon our selves till they have wrought in us a setled and determinate resolution I will not sin I will not do this and this evil 3. It is requisite to observe and oppose the first rising of sin in the motions and desires thereof in the thoughts of it with a sigh groan ejaculation calling to minde some text of Scripture against it and stirring some detestation of it and calling upon our selves to keep our former resolutions against it The conception of sin is by the stirring and moving of ill desires within 4. Shun the occasions of evil Gen. 39. 10. Prov. 11. 14. all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us Solomon saith Look not on the wine when it is red Prov. 23. 31. Secondly Our care of avoiding sin must shew it self specially against our own sins Ezek. 18. Cast away all your transgressions by which you have transgressed Psal. 18. 23. Reasons 1. Where the danger is greater the care of preventing must be most used Every man is soonest and most easily overtaken with these sins 2. What will be a greatest proof of his truth and sincerity and so the surest foundation of his comfort that should he be most carefull to practise this will make it appear that he strives against sin because it is sin when he striveth against those evils that are most pleasing to him 3. What will most further him in the works of sanctification and amendment of life that ought he most diligently to indeavour now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself kill that sin and the rest will be more easily killed 4. There we should bestow most pains in which if we do not use care we lose our labour in other things Means were prescribed before to be used against sin in generall you must apply these in particular against your particular sins Pray often against these meditate and resolve most against these observe and resist most the first rising of these shun the occasions of these first A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time CHAP. XIV Of the cause of forbearing Sin of abhorring it and of small Sins THe main cause of our forbearing any sin should be the sinfulnesse of it that is because it is repugnant to Gods will and offensive to him Isa. 59. 2. So Ioseph How shall I do this great evil and sin against God Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed and he might have done with so much safety and assurance even this It was a sin against God Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10. Reasons 1. This is the very proper cause of all the other evil effects of sin and herein doth the very evilnesse and vilenesse of it consist The foul nature of sin stands in this that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject 2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty then if we forbear it on this ground and further then it ariseth from this ground it is nought worth to our comfort nor shall bring us any everlasting reward Ezra 9. 14. Eadem velle nolle ea demum firma est amicitia 3. Unlesse this thought make us flye from sin we shall never forbear it constantly nor universally because no other motive will still and every where hold We must not only avoid sin but abhorre it Psal. 97. 10. Isa. 30. 22. Rom. 12. 9. David saith I hate vain thoughts Paul mentioning divers evils saith God forbid The wicked and much more wickednesse is an abomination to the just 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination 't is so to God it should be so to men Reasons 1. Because our affections must be conformable to God's Prov. 6. 16. He hateth nothing simply but sin and sinners for sins sake 2. Sin in it self is most hatefull because most hurtfull to man and injurious to God The ground of hatred of any thing is the contrariety of it to our welfare as we hate wilde fierce and raging beasts for their mischievousnesse a toad and serpents for their poisonousnesse which is a strong enemy to life and health so we hate thieves and murderers Sin is the most mischievous and harmfull thing in the world Our hatred against sin must have these properties 1. It must be universall we must hate all sins Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins gainfull and profitable sins as well as others Hatred is of the whole kinde See Iob 34. 32. 2.
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
because he is not proud it was Mr. Fox his speech As I get good by my sins so I get hurt by my graces the more universal any sin the more dangerous Pride hath three degrees 1. Close and secret pride when though it be retired as a King into his closet yet it rules Ier. 48. 26. it bears rule in all unsanctified men for they dare oppose Gods Commandments crosse his directions for their lusts sake murmur against him this is to prefer themselves above him 2. More open when being fed fat with wealth learning it makes a man plainly to count himself some worthy person this is high-mindednesse 1 Tim. 6. 17. and being puffed up 1 Cor. 8. 1. 3. Most open when it dares even contest with God and sets light by him in plain terms as Pharaoh Exod. 5. 2. Nebuchadnezzar Dan. 3. 15. the King of Tyre Ezek. 28. 26. Antichrist 2 Thes. 2. and some Heathen Emperors would be worshipped as God Amongst all vices there is none that discovers it self sooner then pride for the speech we reade of a proud mouth Iude v. 16. for the gate we reade of a foot of pride Psal. 36. 11. for apparel of a crown of pride Isa. 28. 1. of a chain of pride Psa. 73. 6. Many that know not the man yet point at him as he walks in the streets and say There goes a proud fellow which men usually pronounce of no vice beside but the drunkard and therefore doth the Prophet Habakkuk 2. 5. joyn them both together It bears rule when it is not constantly observed and resisted with sorrowful confessions and self-judging and earnest prayers to God against it The effects of it in all estates 1. A proud man cannot brook a wrong without chafing and distemper 2. It breeds contentiousnesse aptnesse to strive to fall out to be and continue to be at variance with other men Only by pride cometh contention Prov. 13. 10. 3. Such a one worketh in proud wrath when he is angry he carries himself haughtily and cares not what he sayes with whom he is angry to deal in proud wrath argues a proud man 4. Headinesse and high-mindednesse and self-willednesse Paul joyns headiness and high-mindednesse together the better a man thinks of himself the more apt he is to be ruled by himself and not regard the counsel of others it is said of the proud builders of Babel This they did and would not be stopped Secondly In prosperity he brags and boasts and sets up himself never fears any alteration but is secure and saith He shall not be moved Thirdly In adversity he whines and mutters and is full of complaints and is ready to use ill shifts and cannot frame himself to a usefull and patient bearing of it Lastly Consider the hurt it doth in the world First It hinders men from receiving good either from God or man 1. It hinders the good of illumination God teacheth the humble See Ier. 13. 15. Prov. 26. 12. Psal. 25. 9. 2. The good of Sanctification Except you become as little children you cannot be my Disciples 3. The good of comfort To him will I look who is of a contrite spirit 4. It is the main impediment of conversion See Exod. 18. 11. Iob 26. 12. Mal. 4. 1. Luke 1. 5. Secondly It depriveth us of all the good we have received and unfits us for doing service Thirdly It is the mother of all sins covetousnesse grows on it Hab. 2. 5. it whets revenge Esth. 3. 16. Helps against it 1. Pray to God to shew it and make it hateful 2. Meditate of your own meannesse and basenesse bodily and spiritual in this life and another 3. Be diligent in some vertuous calling 4. Observe Gods judgements on pride either upon your selves or those that are near you Dan. 5. 22. 2 Cor. 12. 7. it is the sure fore-runner of ruine 5. Draw out the Spirit of Christs humiliation Phil. 2. 5 7. 6. Let every act of pride be accompanied with a subsequent act of humility 2 Chron. 32. 25. 1 Chron. 21. 8. 7. Treasure up some holy principles and keep them alwayes present and ready in your thoughts Psal. 119 9. 1. The only way to exaltation is not to affect it He that humbleth himself shall be exalted Jam. 4. 10. 2. The ornament of an high estate is not outward splendor but a lowly mind Iam. 1. 10. when one can be minimus in summo 3. Those that are most worthy of praise doe most despise it Prov. 11. 12. 8. Take heed of those things which nourish pride idlenesse voluptuousnesse delighting in earthly vanity looking much abroad to others faults promising our selves much prosperity long-life in the abundance of outward things CHAP. XXII Of Railing Rebellion Revenge Scandall Schisme RAILING RAiling is a great sin Our Saviour having condemned rash anger proceedeth to blame this evil effect of it saying He that saith Raka or he that calleth his brother fool plainly enough intimating that commonly distempered and inordinate anger doth bring forth such language See what companions the holy Ghost hath yoked with railers 1 Cor. 6. 9. 5. 11. Psal. 50. David saith He heard the reproach of many Saul railed on Ionathan and called him the Son of the perverse rebellious woman as much as if in plain english he had called him whoreson varlet Nabal railed on David and his servants which were sent unto him and Rabshekeh railed on the living God the Jews railed on Christ saying Thou hast a Devil Shimei on David 2 Sam. 16. 5 6 7 8. Railing is the uttering of such words and terms against any man as do aim at his disgrace to make him appear contemptible hateful and vile Not only those rail which call others vile names as rogue fool asse this is the highest degree of railing but all vilifying terms Thou what art thou a pinne for thee thou art this and that casting in a mans teeth his faults and imperfections yea or any words tending to reproach is railing Reason why it is so great a sin 1. It is contrary to equity which requires that a man should deal no otherwise with his neighbour then he would have his neighbour to deal with him no man can brook railing terms but abhors them 2. It is against charity 1. It is a fruit of bitternesse and wrath in him that doth it and shews that he is provoked and inflamed now charity is not provoked 2. It tends to the disgrace of another to blemish his name and make him appear vile and contemptible to others which is against the rules of charity for charity covers faults and this layes them open 3. In some cases it is contrary to truth and verity Men are prone to this sin because they are full of pride passion bitternesle uncharitablesse which ingender it A man should be able to hear himself railed at 1. Because we deserve greater evil at Gods hand 2. We are never the worse for it 3. Because it argueth folly
hath not the Church for his Mother 1. The Act of Faith in these words tacitly implied I beleeve 2. The Object of this Faith the Church described by two Properties viâ— 1. Sanctity in that it is called Holy 2. Universality in that it is stiled Catholick Concerning the act of this Faith I beleeve though it be not prefixed to the beginning of this Article as neither to the rest which follow it yet it is to be understood the former I beleeve which precedes the Article of the holy Ghost communicating it self to this and the subsequent and that chiefly for two Reasons The one to teach us that the principal object of our Faith is God himself considered in Unity of Essence and Trinity of Persons and therefore to each of the Persons there is either a Beleeve prefixed or the particle in set before to shew that on them we are to build the certainty and assurance of our hope but as for these Articles of the Church The forgivenesse of sins The Resurrection of the body and the like they being creatures are but the secondary objects of our Faith not to be trusted upon immediately in themselves and therefore have not a Credo a Beleeve apart to themselves but prefixt to one of the Persons I beleeve in the holy Ghost The other to set out and divide by this means unto every of the Persons a special work Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Question is made What the words are which are to be supplied in this Article The holy Catholick Church whether I beleeve or I beleeve in I beleeve as is generally determined by the Orthodox Kahal in Hebrew ordinarily translated Ecclesia sometimes Synagoga is taken for an Assembly or Congregation and that sometimes in the evil part for an Assembly of wicked men as Gen. 49. 6. Psal. 2â— 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1 2 3. Psal. 8. 22 23. Gnedah or Hedah ordinarily translated Synagoga doth also signifie an Assembly or Congregation gathered at set hours and places appointed Sometimes it notes a rebellious tumultuous and evil Assembly Psal. 106. 17 18. Numb 16. 48. and sometimes an orderly and lawful Congregation as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19 47. Gnedah signifieth something more noble then Kahal as being the special Ecclesia in prophane Authours signifieth an Assembly of Citizens which by the voice of the Crier was called from their domestick affairs and the rest of the multitude to hear the sentence of the Senate so it is all one with Concio which is derived à Ciendo because all were called by publick Edict into the Assembly In the New Testament it is once taken for a disorderly and confused Assembly Act. 19. 32 39 40. But that one place excepted it is ever taken for a multitude or society with a disposition or relation to Religion And so it notes 1. The company of all the faithful Mat. 16. 18. Ephes. 1. 21 22. 4. 16. 5. 25 26. Col. 1. 18 24. Ephes. 5. 27 32. it is also taken indefinitely for every multitude and society of beleevers in Christ Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. 12. 20. Act. 5. 11. 8. 1. 2. More particularly it signifieth any Assembly gathered together for the worship of God Act. 9. 31. 14. 23. 1 Cor. 11. 16. The Church in its primary signification may be defined A multitude or society of faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God united as living members to Christ their Head and in him partaking of grace in this life and glory in the life to come to the praise of Gods wisdom power and riches of his mercy 1. It is a multitude 1 Cor. 10. 17. and that out of every Nation Language Tribe and People Apoc. 5. 9. 2. It is a society of men not of Angels Heb. 12. 22. See Ephes. 3. 10. L'Empereur in his Theses saith If the word Church be generally taken it is certain that the Angels also belong to it for the Church is the body of Christ Ephes. 1. 23. but Christ is the Head not only of men but also of Angels Col. 2. 10 18 19. They are our fellow-servants Revel 19. 10. and fellow-brethren Iob 1. 6. by Christ Ephes. 3. 15. 3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted by the Gospel The Church is either Jewish or Christian the Christian either Primitive or Successive and they again in respect of Manners are Pure or Impure in respect of Worship Sound or Idololatrical in respect of Doctrine Orthodox or Heretical in respect of mutual Communion Catholick or Schismatical There are divers and glorious Elogies of this Church visible in the Scriptures it is called The City of God Heb. 12. 22. The heavenly Ierusalem there also Ierusalem which is from above Gal. 4. 26. The house of God the pillar and ground of truth 1 Tim. 3. 15. Christs sheepfold John 10. 16. The Spouse of Christ Cant. 4. 8. 2 Cor. 11. 2. Revel 21. 9. The body of Christ Eph. 1. 22 23. Col. 1. 18. The Church is Triumphant or Comprehensorum and Militant or Viatorum 1. Triumphant viz. that part of men who having overcome the flesh the world and the Devil now reign with God and Christ gloriously in Heaven 2. Militant viz. that part of men which yet conflict with those adversaties That distinction relies on the words of the Apostle Ephes. 3. 15. The Apostle speaks of the Triumphant Church 2 Tim. 4. â—6 7. Heb. 12. 23. Revel 7. 9. Hence their errour is refuted who think that the souls of the dead do sleep even to the Resurrection or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory See 2 Cor. 5. 6 7 8. Phil. 1. 23. Revel 14. 13. the Apostle speaks of the Militant Church 1 Tim. 6. 12. That which is spoken to one is understood of all Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11 12. The Church is Militant either in deed or in shew only and profession those indeed belong to the Militant Church which are called according to purpose viz. the truly faithful and elect Those are the true members of the body of Christ who by faith are united to Christ and ingraffed in him who are partakers of the holy Ghost who draw grace and spiritual life from Christ Rom. 8. 9. Col. 2. 19. Ephes. 5. 25 26 27. but the wicked and hypocrites onely in name and profession belong to the Church for they have no true Communion with Christ they no more belong to the mystical body of Christ then a
woodden thigh or dry arm to the body of a natural man For they want life sense and motion and receive no influence from the Head they are as is commonly said in the Church not of the Church 1 Iohn 2. 19. Hence arose the distinction of the Church into Visible and Invisible The Invisible Church consists only of those who are endued with true faith and holinesse but these are known to God and Christ alone 2 Tim. 2. 19. Iohn 10. 14. therefore in respect of us that Church which alone truly and properly is the Church on earth is called Invisible The Church is a society of men not as men for so a number of Turks or a nest of Arians might be the body of Christ but as beleevers and therefore the Church as the Church cannot be seen but beleeved Bellarmine himself saith Videmus coetum hominum qui est Ecclesia sed quod ille coetus sit vera Christi Ecclesia non videmus sed credimus and what say we more That is the visible Church which consists of men professing the true Faith and Religion any way whether in truth or counterfeitly and falsly of good and evil of elect and reprobate This Church is mixt whence it is compared to a great house in which there are not onely vessels of gold and silver but also wood and clay some for honour some for reproach 2 Tim. 2. 20. To a field in which there are Tares as well as wheat Matth. 13. to a net in which fishes of all kinde good and bad are gathered See Dr Featley against Fisher about the visibility of the Church Iacksons raging Tempest on Matth. 8. 23. p. 25. Dr Taylor on Rev. 12. p. 294. Mr Baxters Infants Church-membership pag. 176. Par. on Rom. 11. vers 4. pag. 160 161. Again The Church is either Particular viz. a company of the faithful which is contained in some particular place 2 Cor. 1. 1. 1 Cor. 16. 19. Col. 4. 15. Or Universal Catholick which consists of all that every where call upon the name of God 1 Cor. 1. 2. The Apostle cals it The general Assembly Heb. 12. 23. It is General 1. In respect of time it had a being in all times and ages ever since the giving of the promise to our first parents in Paradise 2. In respect of the Persons of men it consists of all sorts and degrees of men Act. 16. 34. 3. In respect of place because it hath been gathered from all parts of the earth specially now in time of the New Testament Revel 5. 9. 4. In respect of Doctrine therein professed This name Catholick is not given to the Church in Scripture but was imposed by men yet consonant to the Scripture The Church was first intituled Catholick in opposition to the visible Church of the Jews Act. 10. 15 34. the full importance of this term Catholick is set down Revel 5. 8 9. This Catholick Church is called Holy 1 Cor. 14. 33. Revel 11. 2. because Christ the Head of it is holy Heb. 7. 26. and he makes the Church partaker of his holinesse Iohn 17. 19. because it is called with a holy calling and is separated from the world 2 Tim. 1. 9. because the holy Word of God is committed to it Rom. 3. 2. Object But the Church doth not only contain in it those that are holy but also hypocrites and such as are openly wicked How therefore is it holy Answ. Hypocrites and prophane persons are but in name and outward profession of the Church indeed and in truth they are not those which are truly of the Church are holy and therefore the Church is rightly called and is holy 2. Although the visible hath good mingled with evil yea almost overwhelmed with their multitude yet it is deservedly denominated from the better part As we call that a heap of corn where there is more chaff then corn It is the priviledge as well as duty of Gods people to be holy Deut. 26. 18. 28. 9. it comes in by way of Promise Reward Priviledge Revel 20. 6. The Reasons of this are taken from the Cause the Nature and Effects of Holinesse First From the cause of it it flows from Union with God Iohn 17. 17 21. 2 Pet. 1. 4. 4. 14. Secondly The Nature of Holinesse consists in a likenesse and conformity to God Be ye holy as I am holy Levit. 26. 44 45. There is a four-fold Holinesse 1. Of Dedication so the vessels of the Temple and Tabernacle were holy 2. Of Exemplification so the Law being the Epistle or exemplification of Gods will was holy Rom. 7. 12. 3. By Profession as 1 Cor. 7. 14. 4. By Participation or Communion The people of God are holy all these wayes 1. They are dedicated to God Rom. 1. 1. 2. By Exemplification They are the Epistle of the Lord Jesus Christ. 3. By Profession 4. By Participation Thirdly If we consider the Effects of Holinesse 1. Upon our selves it is the end of our Election Ephes. 1. 14. of our Vocation 1 Thess. 4. 17. Redemption Luke 1. 74. 2. Upon others even the Enemies of it wicked men 1. Affectation the hypocrite affects it that there are so many pretenders to it though but in shew discovers the dignity of it 2. That awfulnesse which it strikes in the hearts of wicked men Saul stood in awe of Samuel Herod of Iohn Baptist Mark 6. 20. 3. Envy it works this in the worst 1 Iohn 3. 17. Quest. Whether every one which sincerely professeth the belief of this Article of the holy Catholick Church be bound to beleeve that he himself is a true lively member of the same Church Answ. No all men are not bound to beleeve that they are actual or real members of the Catholick Church for none can truly beleeve thus much of himself but he that hath made his election sure and is certain that his name is written in the book of life A note mark or character is that whereby one thing may be known and differenced from another That which is proper to a thing and peculiarly found in it may serve as a note or mark of distinction The marks of the Church are An entire profession of the Gospel and saving truth of God the right use of the Sacraments Holinesse of conversation the sound preaching of the Word of life servent and pure calling upon Gods Name subjection to their spiritual guides mutual communion in the Ordinances of Worship Christian Fellowship with all Saints and true visible Churches of Jesus Christ. All these are proper to the Church but not perpetually to be found in it noâ— alike pure in all ages Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these are wanting or impure the Church is so much defective or impure though it may be pure in comparison of others But all these things be not of equal necessity to the being of a
true Church The profession of the Word and so the preaching of it in some sense or other is simply necessary that wheresoever it is it maketh the Church in which it is a Church To them who demand where our Church and Faith was before Luther we answer it was in the same place then wherein now it is Our Church was in the present Romish Church obscurely indistinctly confusedly in it not as an entire visible Church distinct from it nor as any natural or integral member of it in it as good corn in a field of tares Luther did not erect a new Church but refine a corrupt Church nor preach a new Faith or Doctrine never preacht before but purge the old Faith once delivered to the Saints from all new inventions and errours Rome hath departed from the Churches of God we have not first and willingly separated from the Church of Rome it hath apostatized from the true Faith she did once professe The Question may fitly be retorted on themselves Where was your Church Where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther First In regard of true Doctrine What heresies doth she hold about the Scripture about the Church about Grace Free-will Justification Secondly In regard of Worship which is the Apostacy or falling away spoken of by Paul to Timothy an admitting of Angel-worship Thirdly In regard of Government or Discipline Her errours are now so fundamental that we are commanded to come out of her and not to partake of her sins and we depart no farther from her then she hath done from God Their Apostacy is incurable in that they hold 1. That their Church cannot erre as Laodicea 2. That there is no visible Judge to correct errours but the Pope Therefore the Reformed Churches in England Scotland France Germany did justly separate from the Church of Rome The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way therefore they are most schismaticall Causa non secessio facit schismaticum The cause say the Canonists not the separation makes a schismatick They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks and not they that took the occasion He is well no schismatick though in schism that is willing to joyn in communion with the true Church when it appears to be so to him as he is no Heretick though he holds heretical opinions who holds them not obstinately that is I suppose with desire to be informed if he be in the wrong My Lord Falklands Discourse of Infallibility For the Papists several Marks of a Church our Writers that oppose Bellarmine do answer him so fully and Dr Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it See Dr Taylor on Rev. 12. p. 99. to 110. Those notes of Succession Continuance Visibility Unity are not proper agreeing only and alwayes to the Church therefore they are not certain and infallible Bellarmin de notis Ecclesiae cap. 3. maketh them in themselves to be but probable It is a Question An Ecclesia visibilis possit errare Whether the visible Church may erre The Papists deny it and urge Matth. 18. 17. Matth. 16. 18. 1 Tiâ— 3. 15. See the Rhemists on that place The Invisible Church which consists only of the elect and true beleevers cannot erre damnably Matth. 16. 16. The Visible Church whether virtual the Pope or Representative a general Councel may erre damnably See Revel 2. and 3. chap. If particular men may erre then also the Church which consists of such but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. â— Rom. 3. 4. Secondly This is the difference between the Militant and Triumphant Church that this is freed from sinne and errour but that is not for it prayeth continually Forgive us our trespasses The Church of Rome is incurable 1. Because she holds she cannot erre 2. If she should onely her self and the Pope must reform her CHAP. II. Of Pastours 1. THeir Names In the Old and New Testament he is called a man of God he is called in the Old Testament also A Servant of the Lord a Seer a Prophet a Priest a Watchman and a Shepherd In the New Testament they are called Prophets Ministers of God Pastors Teachers Elders Gods Stewards Titus 1. 7. Gods Embassadours Rev. 1. 13. Angels Revel 1. 2 3. Apostles Evangelists that men might regard them and they be put in minde of their duty He was to be of some years before he entred into that Function Our Saviour was thirty years before he entred into the Ministery Luk. 3. 23. See Numb 4. 3. Basil and Gregory saith Russinus Hist. l. 2. c. 9. spent thirteen years in searching forth the hidden sense of Scripture barely before they would make shew of their Profession There is an Office of the Ministery instituted by Christ in the Churches of the New Testament First The Lord hath expresly instituted such an Office 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration The Socinians say Cum adhuc nova inaudita esset Evangelii Doctrina c. The Apostles had a Call when the Gospel was newly published there needs not a Ministery now that the Gospel is generally taught and it is promised we shall be all taught of God if we should look for a Ministery where shall we finde it our Ministers were ordained by Bishops they by the Pope therefore their Calling is Antichristian That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First There are some to whom the word of Reconciliation is committed and not to others 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission men cannot preach as the Embassadours of Christ unlesse sent Ioh. 20. 21. Gal. 1. 1. Secondly Because a special Authority is committed to such by vertue of their Office they have the keys of the Kingdom of Heaven Isa. 22. 22. Matth. 16. 19. There is a double power 1. Supream which belongs to Christ only Revel 3. 7. 2. Subordinate and delegated Ministers are the Embassadours of Christ and so are to be received as Christ himself We besâ—ech you in Christs stead and He that despiseth you despiseth me Thirdly There is a special trial that in order to such an imploiment they are to undergo 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office the Deacon Fourthly The Lord hath appointed them a reward for the performance of such in Office He hath ordained that those which preach the Gospel should live of the Gospel See Act. 6. 24. 1 Tim. 4. 15. Fifthly They are to give a special account for the souls of all
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
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.
against Arius who denied the Deity of Christ. The first Constantinopolitan Councel called by the Emperour Theodosius the elder against Macedonius who denied the Deity of the holy Ghost The first Ephesine Councel called by the Emperor Theodosius the younger against Nestorius who held that there were two Persons in Christ. Fourthly The Chalcedonian called by the Emperour Martian against Eutyches who held that the one Nature in Christ consisted of the Divine and Humane These Councels were celebrated within five hundred years after Christs birth Councels there have been called Ancient because lesse Modern and General because lesse Particular for the first was not till more then three hundred years after Christ nor to the largest appears it that ever any were summoned beyond the bounds of the ancient Roman Empire though Christianity were much far extended Rainold part 2. Plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas Augustin epist. 118. cap. 3. That a Synod be general and lawful three things are necessarily and essentially required 1. The first which concerns the generality of it is That the Calling and Summons to the Councel be general and Oecumenical Quod omnes tangit ab omnibus approbari debet The lawfulnesse of Synods consists partly in their orderly assembling by lawful authority and partly in their orderly Government and proceedings when they are assembled Crakanth Vigil Dormit c. 19. The nature of Synods is all one when they be Provincial National or oecumenical and they only differ as greater or lesser Their power is not meerly consultatory and swasive but authoritative and to be submitted unto by those for whom their delegation is so farre as their acts are according to the Word of God In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leyd profess de concil A few private men yea one man or woman may counsel advise or perswade M. Hudsons Vindicat. c. 7. It is a Question between us and the Papists Cujus sit congregare Concilia Who hath the power of calling a Councel The Papists generally say the Pope Vide Bellarm. de Concil lib. 1. cap. 12 13. We the Emperour and other Christian Princes The four first general Councels were called by four Emperours as was before mentioned The Pope of Rome out of his own Province hath no right nor authority of calling a Councel The true cause saith Doctor Ames why general Councels were called by the authority of the Emperour was because the Emperour alone not the Pope had universal power It is a Question between us and the Papists Quinam sunt ad concilium convocandi Who are to be called to a Councel The Papists hold only the Clergy may be of the Councel and of the Clergy only Bishops as Judges Men that are famous for wisdom holinesse of life and experience of things men that are inflamed with a zeal to God and to the salvation of men with the love of the truth and peace From Acts 15. 6. 23. it is manifest that not only the Apostles but also the Elders and the people likewise and the whole Church were present and had their voices in this Councel See Acts 16. 4. That famous Paphnutius was a Lay-man A general Councel represents the Universal therefore there ought to be present there some of all kinds and orders of men An Concilia possint errare Whether general Councels may erre Every Assembly which consists of members subject to errour may be seduced But General Councels are Assemblies consisting of members subject to errour for all men are so Rom. 3. 4. Secondly If the determination of General Councels were infallible all Christians were necessarily bound to stand unto them and to submit to their authority Thirdly If General Councels may contradict the one the other they may certainly erre The General Councel held at Laterane under Leo the tenth contradicteth the Councel of Constance in the point of the Councels superiority above the Pope Fourthly That which hath befallen some General Councels may befall any other unlesse they can alledge some special priviledges to the contrary See 1 Kin. 22. 12. Mat. 26. 65. Ioh. 11. 52. Mark 14. 64. Bellarmine saith they cannot erre if confirmed by the Pope De concil lib. 2. cap. 2 3 4 5. That General Councels though gathered and confirmed by the Pope may erre not only in fact as the Papists confesse but also in faith and manners Vide Whitaker controv 3. de Concil Quaest. 6. In eo Pontificii se praebent ridendos nam Papae confirmatio sequitur Concilii decreta non praecedit Cameron The Rhemists bring Iohn 16. 13. Luk. 1. 3. Some urge Matth. 18. 20. for this purpose None amongst them is like to Luke nay all of them gathered together are not like him he was an extraordinary instrument of the holy Ghost Iohn 16. 13. speaks not of the Church but of the Apostles but if it be applicable to the Church yet it belongs only to the Spouse of Christ not that she doth not sometimes erre also even in Doctrine but not deadly she shall not erre in things which are necessary to salvation See Cameron Miroth in loâ— If from this promise an infallibility of judging might be gathered it would agree not only to Bishops gathered together but severed neither only to the Pope of Rome as the Jesuites would have it but also to the Successours of the rest of the Apostles saith B. Davenant That place Mat. 18. 20. means any particular Assembly of the Saints Vide Calv. in loc Act. 15. 22. is also brought This Councel consisted of Apostles which had an extraordinary assistance and illumination of Gods Spirit there is not the like authority of other Councels Panormitan the great Popish Canonist and Lawyer saith Plus credendum est simplici Laico Scripturam proferenti quam toti simul Concilio There is another great controversie not so much as Whitaker hath well observed between us and the Papists as between the Papists themselves An Concilia sint supra Papam Whether Councels be above the Pope Many amongst them and those of great note prefer a General Councel before the Pope but others a Pope before the Councel If Peter himself saith Whitaker in the place before-quoted be sent to the Church as to a certain superiour judgement and tribunal and be commanded to bring the faults and offences of others to it then it follows that the Church is greater and superiour to Peter or any other in authority The Assumption saith he relies in expresse words of Scripture The consequence of the major is evident from the confession of the Adversaries For they say That a Church is represented in a Councel Secondly The Universal Church is called the mother of all the faithful and Christians Gal. 4. 26. The Pope is the Churches son if he be faithful But the son is not above his mother only God and his word is above the Church of God
Arch-bishops four thousand Bishops and five thousand Saints approved by the Church yet if they be compared to the Jesuites or to the weak and unperfect types of them the Franciscans it is no great matter that they have done Dr. Donnes Ignatius his Conclave A rich Merchant in Paris in meriment told the Friers of Saint Francis that they wore a Rope about their bodies but Saint Francis should once have been hanged but was redeemed by the Pope on this condition that all his life after he should wear a Rope but they in earnest got judgement against him that he should be hanged for it Doctor Taylors Romish Fornace The Monks and Friers are no where mentioned in Scripture unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit they by their smoaky Tradiditions obscure the light of the Gospel To prove their Cardinals a Divine Ordinance they urge that place 1 Kings 2. Domini erunt Cardines terrae See Polyd. Virg. de Invent. rerum lib. 4. cap. 9. pag. 270. They consist for most part of personages nobly descended they are admitted to kisse the Popes mouth they onely elect the Pope and from them onely the Pope elected must be selected Saint Peter had no Cardinals about him A certain Friar wittily preached to the people at Lions in France when he said That the Hogonots so the Protestants are called in France did agree with the Church of Rome in all the Articles of Faith but that there was one wicked word Solùm Onely at the noise of which the warre was kindled for they Onely beleeved what the Rule of Faith hath from the holy Scriptures but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures because the Authority of of the Church will have it so Junius de Eccles. cap. 17. de Eccles. Roman Corollaries from the Church and Antichrist First From the Church Christs great interest here below is the Church it is his Hephzibah his delight is in her it is as Shew-bread continually before him the people of God are his Segullah his peculiar treasure his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison for them the world stands The Church is the fulnesse of Christ Ephes. 1. 22. The great blessings are out of Sion The interest of Christ extends to all Churches where a people love the Lord Jesus in sincerity The Donatists would include the Church in their parts of Africk the Papists say they only are the Church Christs interest is not limited to any forms 2 Cor. 11. 28. None are true members of the invisible Church of Christ but only those which have the Spirit of Jesus Christ in them really holy and united to Christ the Head There is a great controversie about qualification of Church-members therefore Apollonius and Spanhemius have begun their Dispute with this Question Some say The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough or to say I know no evil by him or that he is not scandalous they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part but the particular members are commended for holinesse 2 Thes. 1. 3. Phil. 1. 7. We are strict say they in taking a wife or servant enquire after them and are not satisfied that we hear no ill so a judgement of severity is to be used in admitting Church-members and because we may be deceived therein the more care is to be used Others say If they be willing to give up their names to Christ it is enough because the Church is a School there they are admitted Non quia docti but ut sint docti not because they are learned but because they are willing to learn Would you have Church-members real Saints crosse to the Texts the Floor and Drag-net or such as by the exactest scrutiny that can be made we may judge to be Saints really I desire your Texts for this D. Ames saith Falsum est internas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5. The Apostles at the first gathering of the Church of the New Testament never required any more then the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospel-rules Iohn Baptist received Publicans and sinners souldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom Iohn preached See Act. 2. 41 47. Vide Calvin ad Mat. 3. Many a one that may have real grace yet out of bashfulnesse and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church communion which prosesse the faith of Christ and subject to the rules of the Gospel if they be freed from damnable errors and scandalous conversation Some conceive the gathering of Churches out of Churches to be unwarrantable and think it is confusion 1 Cor. 14. 33. Where is there say they any warrant from Moses and the Prophets or from Christ and his Apostles for any such thing though yet in their times many Church-members were as ignorant and prophane as now To be a member of the Church of Christ is a great priviledge the Communion of Saints is the only good fellowship The Communion of the Saints consists in three things First In the Communion of their Graces what Graces they have they have not only for their Salvation but in trust for the good of the body the members of the body should be helpful to one another Secondly In the use of Gods Ordinances this was the beauty of the primitive times Act. 2. 42. there was no such separation then Thirdly In the performance of all mutual Offices of love Serve one another in love Our Union with Christ is the ground of this Communion As all men are one in the first Adam so all the Saints are one in the second Adam This Union is wrought on Gods part outwardly by the Word and inwardly by the Spirit on mans part Outwardly by our profession Inwardly by faith Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head and all his Benefits and their mutuall interest one into another There is no such good fellowship in the world as in the Church of Christ. Secondly From Antichrist That the Popish Doctrine tends to the extream dishonour of Gods Word
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
walk by faith we die by faith we are saved Faith is an infused not an acquired habit Grevinchovius saith That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God as by often acts of justice and liberality the acts of justice and liberality are produced in us This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants which with unanimous consent call Theological Vertues infused habits but also is subject to divers inconveniencies that place Heb. 11. 6 must needs be understood of the habit of faith for if it be to be understood of the act of faith it will follow that the regenerate when they sleep and do not actually beleeve do displease God and are not in a state of Grace That faith is the gift of God the Apostle teacheth Ephes. 2. 8. Phil. 1. 29. 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ witnesse Christ himself ver 35. Whether actual or habitual faith be in Infants Some call it efficacious faith some a principle others an inclination Some dislike the word habit that is more proper to faith grown and ripe the word seed or principle is better 1 Iohn 4. 9. Some think the Question about Infants beleeving is unnecessary and curious and that they must be left to the free-grace of God Mark 16. 16. Such places do not onely concern grown persons The Lord promiseth grace to Infants Isa. 44. 3. and glory Matth. 19. 14. 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14. Pelagians say Infants are saved by Gods fore-sight of those good works which they should have done if they had lived Augustine refutes this opinion 2 Cor. 5. 10. every one is to be saved according to what he hath done The Lutherans would have them saved by an actual faith though it be unexpressible Beza saith The faith of the parents is imputed to them by vertue of the Covenant of grace Mr. Down hath a Treatise of the faith of Infants and how they are justified and saved and goes much that way but denies that they have habituall or actuall Faith Whether Faith be in the Saints when they are translated into Heaven and see God face to face Some say there is a kinde of faith in the blessed Saints since they both beleeve things past all things which Christ hath done for our sake and things to come viz. the second coming of Christ the resurrection of the flesh the last judgment and the perfection of the Church and this knowledge of things past and to come depends upon the authority of God The office and imployment of faith shall cease though the nature of it doe not It is a great Question An sides justisicans in decalogo praecipiatur Whether justifying faith be commanded in the Decalogue Adam had a power to beleeve what God propounded as an object of faith the righteousnesse of Christ was not propounded to him it is commanded there therefore not directè because not revealed to Adam but redisctivé It stood not with Adams Covenant he was to be righteous himself not to look for the righteousnesse of another Adam in the state of innocency had a power of many things which in that state could not be reduced to act he had the affection of sorrow but could not mourn for want of an object so the Angels had a power to beleeve in Christ for their confirmation though Christ was not made known till the second Covenant There was a power then given not only to obey God in the duties of the first Covenant but to submit to God for the change of the Covenant when the will of the Lord should be not to submit to the change of the Covenant in man fallen is a sin Gal. 4. 21. therefore Adam had a power to submit to it Whether Faith or Repentance precede To repent is prefixed before beleeve Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition acknowledgemement and grief for sinne the Law precedes the Gospel and one is not to be raised before he knows himself to be cast down And although saving Repentance considered compleatly according to all its acts be not without faith yet it precedes it according to some act Christians should indeavour to live the life of Faith First The necessity of it It is a Question An sine speciali Revelatione possumus credere mysteria fidei Whether without a special Revelation we can beleeve the mysteries of faith The Arminians cry down faith and call it Scripturarum tyrannidem Theologorum ludibrium and cry down all infused habits would have none but acquired There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved 1. The resurrection of the body none of the Heathens beleeved this See Act. 23. 8. Matth. 22. 23 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection 2 Tim. 2. 18. the Disciples themselves were long in beleeving it Luk. 24. 11. Ioh. 20. 25. 2. The depravednesse of the soul and the enmity of natural reason to the things of God The Philosophers saw clearly the common principles of justice and injustice but not the corruption of nature Rom. 7. 7. The Wisdom of the flesh is enmity against God 3. The necessity of renovation of the soul and body the great Doctrine of Regeneration Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine and answered Objections against it how blinde still is Nicodemus v. 9. of that Chapter 4. The necessity of a Mediator and that Christ is this Mediator 1 Tim. 3. 16. The Devils and damned beleeve these truths with a common faith But we need faith to beleeve these truths savingly 2. We need faith also to bring us unto God Rom. 5. 3. we cannot come to God but by Christ nor to Christ but by faith 3. To conform us to Gods Image Acts 15. 9. 4. Without the life of faith we cannot abide with God Matth. 11. 6. Heb. 3. 12. 13. 5. We cannot take fulnesse of delight and complacency in God but by faith Heb. 11. 6. we cannot please God nor he us till we beleeve The life of a Christian is to please God and to be well pleased with him Secondly What it is to live by faith 1. It is to beleive the goodnesse of all that which God commands as well as that which he promiseth and the real evil of all that evil he forbids as well as threatens The precepts of God are good and for our good as well as his promises Deut. 10. 12. Psal. 73. ult The Devils tremble at Gods threatnings but they beleeve not the evil of sin which he forbids for then they would not rebell against God 2. To look after those things principally that are future rather then the
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
it come to enjoy God which doth eminently contain all good in him it can never come to have full satisfaction Light was the first thing in the Creation and so in the new Creature Eph. 4. 23. he hath a new judgement speculative and practical 1. Speculative he apprehends and discerns those Reasons and Arguments against sin and for grace more then ever he did he is amazed to consider what darknesse and folly he lived in before 1 Cor. 2. 15. 2. Practical He applies the things he knows for his humiliation and exercise he so knoweth truths that he loves them and delights in them he knows them experimentally Conversion of a man is a Divine teaching of him Isa. 54. 13. Ierem. 31. 44. Iohn 6. 45. The Properties of this teaching 1. It is necessary without this all other teaching is in vain David often prayes that God would teach him his statutes open his eyes the Ministers teach the ear God the heart 2. Efficacious Iob 36. 22. 3. Clear and distinct hence Gods Word is called a Light and it is called the riches of the assurance of understanding 4. Practical it is an acknowledgement after godlinesse Verba Scripturae non sunt verba legenda sed vivenda said Luther 5. Abundant under the Gospel All shall know me from the greatest to the least Knowledge shall cover the earth as the waters do the Sea A great part of Conversion lieth in the renewing of the minde Rom. 12. 2. Ephes. 1. 17 18. Phil. 1. 4. This renewing consists First In Knowledge and that 1. Doctrinally of the truths to be beleeved this is the very foundation and that which is called historical faith that is a knowledge with an Assent to those truths which are recorded in Scripture many may have this and more which yet are not converted but yet where Conversion is this must necessarily precede 1 Cor. 2. 2. Whom God converts he enlightens Iohn 6. 45. 1 Cor. 8. 2. mans whole Conversion is called a teaching 2. Practically partly of our own filthinesse Iohn 3. it was necessary for Nicodemus to know his natural filthinesse partly of Christ sinne will overwhelm the soul without this Rom. 7. 24 25. Ephes. 1. 19 20. one must know his own poverty and Christs riches his own guilt and his satisfaction 3. It makes the heart beleeve and assent to these truths the understanding doth not only need converting grace to turn but to assent and firmly to adhere to the truths revealed to the promises manifested for the heart doth not turn to God by knowing the promises but by firm relying on them and this is that which is called trusting so much in the Psalms 4. The judgement is induced to approve of Gods Word his precepts and promises aâ— the best He accounts those things best and worst which the Word doth The converted man esteems of Gods favour and freedom from corruption more then all the glory and riches of the world 5. The minde is in part sanctified in regard of the thoughts they were roving distracted impertinent and very frothy now the minde is renewed about them so that it hath more holy thoughts more composed more profitable and united in all duties and performances more low thoughts of our selves and high thoughts of Christ. 6. It looketh then only to Gods Word My sheep hear my voice To the Law and the Testimony 7. Their minde is renewed in respect of consultations Paul consulted not with flesh and bloud he subjects all to the glory of God and this Word 8. He invents holy purposes means and wayes to propagate Gods glory 9. He discerns things that differ Rom. 12. 7. CHAP. XV. Of the Sanctification of the Will GODS great work in Conversion is in the Will Isa. 1. 19. Revel 22. 17. Ps. 110. 3. Ephes. 1. 19. when ever he converts the soul he subdues the Will 1 Chron. 28. 9. Phil. 2. 13. Grace is a resignation of our selves to the will of God Rom. 6. 17. 2 Cor. 8. 10. Though the will of man be subdued in conversion and made free yet it is not perfectly made free as a degree of blindnesse that remains in the Understanding so a degree of bondage in the Will The work of Conversion is never perfected till the will be gained it begins in the mind Ephes. 4. 23. but ends in the will Deut. â—0 6. All liberty must proceed from Liberum judicium a judgement of the understanding not mislead by sensitive objects Aquinas The Will is renewed in a godly man in these particulars 1. It is made flexible so Paul when he was converted Lord what wilt thou have me to do Psal. 40. 8. 143. 10. This Will is broken which before was contumacious and stubborn Isa. 11. 6. 2. Tender it was hardened before this is implied in that a fat heart that hath no sense or feeling either of Gods displeasure or the fearful eâ—â—aâ—e it is in the man converted hath a heart of flesh Ezek. 36. 26. which is opposed there to a stony heart that is senslesse and stupid 3. It is moved upon pure motives for the holinesse of the precepts David prizeth Gods Word above thousands of Gold and Silver for the spiritual profit of it it would quicken and enlarge his heart support him in afflictions 4. It is established and setled in a good way the honest heart holds fast the Word of God cleaves to the Lord with full purpose of heart 5. It is made efficacious and fervent in holy things their services are free-will offerings 1 Chron. 29. 14. Rom. 7. 18. 6. In regard of its acts 1. In its election and choice it is sanctified preferring holy and eternal things before sinne and temporal Heb. 11. Moses chose the reproaches of Christ before the treasures of Aegypt Election is an act of the Will about the means and answereth to consultation in the Understanding 2. In its consent it consents to God and Christ Isa. 1. 19. 2 Cor. 11. 2. Rom. 7. 16. 3. In regard of the power it hath over the other faculties for it commands the other powers of the soul as on the understanding to make it think and reason about this or that 2 Pet. 3. 5. it sets the understanding on searching the truth and finding it out and the Will delights it self in good things 7. It is adorned with those habitual graces which are necessary for it 1. Fiducial recumbency and trusting in God the Will renewed rolâ— it self upon Jesus Christ and hath confidence and boldnesse 2. Love to God above all other things therefore he saith I will circumcise you that you shall love the Lord your God with all your heart 3. A divine hope which keepeth up the soul in all difficulties Lam. 3. 13. Obedience is the vertue of the will by which it is flexible to Gods will in all things and for his sake Here Coeca obedientia blinde absolute obedience is as necessary and commendable as in Friars to their Superiours it is
looks on the good it waits for as not to be obtained by its own strength Secondly The act of what the soul doth in reference to this object an expectation this the Scripture expresseth by waiting patient abiding All hope is either Humane the expectation which the rational creature hath from some second cause this the Scripture cals A vain hope A Spiders-web A lie Divine the expectation of the will to receive good from the hand of God The ground of such a hope must be the Word of God by which alone his power and truth stand ingaged to us and to hope for any thing but from them is vain So we must either have a general or particular promise of the thing hoped for or else it is idle to expect it Therefore David repeateth it more then once that he hoped in Gods Word Psal. 130. 5. Psal. 119. 49 81. So Abraham had Gods promise for a son in his old-age before he expected one The measure of Hope It must be strong and firm without wavering so as to hold out even against hope all likelihood The continuance of it It must hold out against all delaying and procrastination 1 Pet. 1. 13. this is waiting on God which is commanded 2. The Image of God in this affection There will be no use of hope at all in glory there was little use of it in the primitive condition of man The object of his happinesse was present and enjoyed God his favour and communion and all things in him but this did not continue 3. The corruption of this affection 1. The corrupt object of our hope when we are depraved 2. The woful effects and cursed fruits it brings forth First The object that which is the only excellent object of it a wicked man hath wholly lost God his Image favour grace Ephes. 2. 14. 1. 11. That object though sutable is not lookt on by him under that notion 2. There is no declaration of the will of God to reach out this unto him Although there be no real hope yet there is a bastardly hope which the Scripture cals presumption the hope and vain expectation of the wicked will be cut off it is an ungrounded confidence whereby a sinner without warrant will promise himself all good Secondly The woefull effects which this false hope produceth in the soul of man 1. It is a great means to draw them violently into the wayes of sinne Young men are therefore easily beguiled because they are full of hope 2. This corrupt hope wraps up the soul in a cursed carnall security Iob 18. 13 14. 3. When this is cut down it usually ends in bitter despair because the confidence it had to uphold it self was a meer sigment 4. The Sanctification of this affection Because the greatest part of a Christians good is unseen and unenjoyed in this world therefore hope must have a great influence on a believers life to comfort stay and refresh him Rom. 8. 24 25. The work of Gods Spirit in sanctifying this affection 1. In turning it to its right object and upon a right ground 2. In producing the right proper and natural effects of it hope thus rectified is the establishing of the soul in all storms It looks at two things the good to be enjoyed and the means whereby it is to be enjoyed God in Christ and the Spirit is the principal object that hope closeth with Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21. 2. The lesse principal are the promises concerning this and a better life Heb. 11. or rather the things promised Secondly The means the good will of God the Intercession of Christ the Ordinances The ground of hope is faith in the Word the act of hope is expectation the putting out of the rational appetite in the expectation of a future good which is difficult not a vain uncertain expectation but a sure expectation of it the object is sure if I believe it this makes the soul possesse it self in patience Rom. 8. 24 25. Heb. 11. 1. Faith looks at the truth as present Hope closeth with it as future There is a Certainty 1. Of the object when the thing I believe or hope for is infallible 2. Of the subject when the thing is made sure to my soul. Two things are contrary to Hope Despair and Presumption Despair is a falling of the heart from the future good conceived as inattainable at least to the parties self It is a soul racking it self with what is and what will be See Iob 13. 14. We must despair of attaining any good thing by our own industry without Gods special help We must not despair of attaining any good thing by Gods gracious blessing favour and mercy viz. power against sinne pardon of it deliverance out of crosses and life eternal It is not a bare absence or privation of hope but a passion contrary to hope as love to hatred Francis Spira in the despair of his soul cried out Verily desperation is hell it self he said My sin is greater then Gods mercy Presumption which is the excesse of hope the Papists expect heaven as a reward of their obedience It is a taking of things asore-hand or a looking for that God hath not promised What the proper use of this holy affection is to Gods people whilst they live in this world 1. To be a stay and safeguard to their souls in all times of difficulty Heb. 6. The Anchor of the soul. 2. It is while we are in this world all the possession we have of the other world Rom. 6. We are saved by hope Marks of a sanctified Hope 1. The holy Scripture breeds it Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thy self Lam. 3. 24 25. 2. It is grounded upon true faith in Christ Rom. 15. 13. Col. 1. 27. 3. Such a one minds heavenly things more then earthly Heb. 11. 15 16. 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God it labours to walk acceptably with him 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end Heb. 10. 23. 6. The use of it principally appears when storms and difficulties arise the real use of it is to stay the soul when troubles come it quiets the soul and makes it patient and content under pressures 1 Tim. 4. 10. Motives to Hope First There is a necessity of it we cannot live without it it is an expectation of an absent good we shall be dasht on the rocks continually if we have not this Anchor of our lives Prov. 10. 28. 1 Pet. 1. 13. Secondly When this grace is wrought in the soul it will keep it in a quiet calm condition Thirdly It will be a great help to Holinesse He that hath this
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
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
petitions and hath but few and short thanks we should pour forth supplications with thanksgiving and in all things give thanks when the parts of prayer have not some proportion it is like an ill spunne thred too great in one place too little in another it shews too much seeking our selves in prayer The second fault is when our prayers be almost altogether for temporal things Corn wine forgetting the more excellent grace holinesse yea much more for pardon of sinne then grace to mend a plain fruit of carnal love to our selves and carnal seeking of our selves The third when one asketh things without due warrant prayes God to kill him to end his daies it differs from asking things simply sinfull Some things are not so fit for us when we beg them as that I may be speedily delivered out of this crosse or the like a weaknesse no doubt arising from want of due stooping to God 4. Asking we know not what begging what we our selves do not well understand as the sons of Zebedee did These are great blots to prayer For manner there are also four faults First Inattentivenesse when a mans heart is through carelesnesse and want of bending his minde to the work in hand carried away to other things Orantis quasi non orantis inania vota Sic audit quasi non audiat illa Deus Owenus in Epig. There is a double distraction one forced and compelled either by outward occasions of noises or the like or by inward oppositions through terrible and violent suggestions of Satan these are not sins if resisted there are some distractions that have a kinde of voluntarinesse in them when a man suffers his thoughts to wander from the thing in hand out of a kinde of negligence and not striving to bend his minde to the work and so perhaps even drops asleep as Peter did when Christ bid him Watch. This is a great weaknesse and he cals on God but with half a heart that prayes so Another fault in prayer is coldnesse heavinesse dulnesse customarinesse when one prayeth indeed and useth good words but without any power of affection he is not warm nor zealous he praies not fervently this causeth suits to be denied and if one stirre not up himself will end in prayerlesnesse and often makes one ready to fall asleep yea the minde may be thus chill when in publick prayer a man may seem zealous here is a Sacrifice without fire A third fault is doubting in our asking when we ask but hold not fast a desire to be perswaded of Gods gracious acceptance and his will to hear us Such a â—easure of doubting as makes a man give over praying and be very inconstant in it doth cause prayers to do no good but doubting resisted so that a man continues to pray still though it cut not off the fruit of our prayers yet it is a weaknesse We ought to lift up pure hands to God without wrath and doubting as St Paul tels us 1 Tim. without giving our hearts leave to be carried away with contrary discourses Lastly Irreverent behaviour of body or minde is a great fault when the heart hath lost the apprehension of Gods greatnesse and excellencie and the body is loose and unmannerly wandring eyes gazing hither or thither leaning this way if the minde forget God the body will too this is a very slighting of God Christ praying fell on his knees and lift up his eies to heaven The heart should be kept in such an apprehension of God as even to have a fear in it least it should offend him any way and that will keep every part of the bodie in tune but when the heart hath let the consideration of his presence go then the bodie is strait out of frame There are some more failings in regard of our carriage after praier A man hath not done all his businesse about praying when he hath said Amen Some thing more is to be done which so much as he faileth of so many faults there be that need pardon The first fault after praier is neglecting to wait and to mark the speed which we have in praying as if praier were alone a dutie and not a means of attaining things from God as if we had alone a commandment to pray and not a promise to be heard This not waiting on God and observing how we speed whether we be heard or not hinders us much of the successe of our praiers shews much formalitie in our praiers and little fervencie David praied and looked up and the Church hearkned what God would say to his people As David saith He lifted up his eyes to God as the hand-maiden to her mistresse We do not so idly present our petitions unto Governours and Rulers 2. Conceitednesse of our praiers if we think we have done them in any thing a good manner This is a fault common to praier with other holy duties we are apt to think highly of our selves but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know so that praier which puffeth up proveth that he hath not praied as he ought to pray Praier should be an humbling of our selves before God if it make us lift up our selves specially with thoughts of comparing our selves with others by which we depresse them then we do not pray so well as we should have done Another fault is to be discouraged in respect of our wants in praying and for want of successe to our praiers When we conclude as good not pray at all as in this poor weak manner that we do and we have so long and so long praied and therefore not having been heard for such a space we lose our labour in praying and shall not be heard This is because we consider not of Gods wisdome and mercie nor of the intercession of Christ. We should be humbled but not made heartlesse by our own weaknesses or by Gods deferring It was the Churches fault to think God had cast her off because she was not heard so soon as she would Another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our praiers The fault noted in the ten Lepers of whom our Saviour speaketh Ten are made whole but where are the nine none is returned to glorifie God but this stranger What we have earnestly and often asked if we do but seldome and slightly give thanks for we shew that we seek our selves too much in praying and the glorie of God too little this is a failing in our praiers and may be an hinderance at least to our speedy attaining of our suits afterwards Three Corollaries from the defects of our praiers 1. To teach us the vanitie of the Popish Church which put praiers and such a multitude and number of them upon men by way of a penance by which they must satisfie Gods justice for their sins and by which they must deserve and merit grace
and salvation How can our praiers satisfie for others faults seeing themselves are defective and faultie many waies and how can that deserve heaven which when God heareth he must forgive or else it will be hard with him that makes it What a madnesse is this that when we have the satisfaction and merits of Christ we should not be satisfied therewithall but should thrust our own most imperfect services into that room Let us pray let us fast let us give alms let us do good works in obedience to God in assured faith of obtaining his promises and being more then abundantly requited for our service But what should this proud fancie of merit and satisfaction be added to our praiers Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services why should we stand upon such terms with God as to think rather to satisfie him and earn of him then to receive things that be good of his free favour in Christ and to attain pardon of things that be sinful for his meer mercie sake in the mediation of his Sonne and for his satisfaction sake which he hath made Woe unto them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction to rest in part upon their own poor weak and many waies defective services which further then they be washed with the bloud of Christ must needs be unacceptable much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect What is if this be not to bring strange incense strange fire strange beasts and strange Sacrifices unto the Altar of God But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies For if any trust to the goodnesse of his own praiers or other services by them to satisfie Gods justice and to deserve heaven Lucifer himself shall as soon sinde favour as he continuing thus because he doth not seek to be found in Christ but in himself and because as yet he is not poor in spirit nor broken nor contrite nor heavy laden and so not capable of Christ. But secondly let Gods people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves to prevent as much â—s may be those many defects whereto they are subject and those many faults which they are apt to commit If we set our selves with the best diligence we can to call on the name of God we shall not escape some nay many faults but if we fall to make roving praiers as it were looking to nothing but the bare deed done and thinking all is well if a few words be said over and if so much time be spent in uttering some good speeches O how much sinne will this ill carriage bring upon us Let us therefore in praying pray that is pray with all earnest and heedfull observation of our selves yea let us not think our selves sufficient to make our own praiers but let us humbly beseech the Lord to assist us with his Spirit of praier without which we cannot pray as we ought in any sort To pray as one ought to pray is a difficult a hard a painful work It requireth the whole man and the greatest labour and even more then a man No wit no learning no good parts will suffice to make a good praier unlesse we have the Spirit of praier poured upon us from above If praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully it were an easie matter to pray but the affections of the soul must be set in a good frame as well as the words The eye must see God the heart must stoop to him the whole man must be made sensible of his presence a man must conferre with his maker lift up his soul to God pour forth his heart before him and he knows not himself that knows not this to be more then he can do of himself Wherefore we must not only take great heed to our selves when we come to pray but we must even trust upon God and call upon him for the assistance of his Spirit to help our infirmities or else our praiers will not be such as may give us comfort Thirdly This should teach poor Saints not to be discouraged at the manifold failings of their praiers but alone to be humbled It is one of the faults accompanying praiers to be made heartlesse thereby 1 King 8. 30. Salomon requests of God not alone to hear but when he heareth to pardon God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail and cast our selves upon Christ for acceptation of If we should finde our selves never so much assisted in praying so that we could scarce say what it were that we ought to blame yet if we do trust to our praiers and their worth God cannot be well-pleased with them for he is not well-pleased but in Christ. On the other side if we can renounce our selves though our praiers have many weaknesses those praiers shall be heard because those faults in Christ shall be forgiven Christ is our Mediator and Intercessor and he sits at his Fathers right-hand by the sweet Incense of his merits as a thing most acceptable to God to do away the rank smell of our carnalnesse which shews it self in praying We are therefore to trust on him stay in him rest in his supplications and intercessions This thing which Salomon praied for he the true Salomon hath praied for and will procure Wherefore be not heartlesse and make not any such perverse conclusion Surely these Petitions cannot be heard cannot be regarded Consider them in themselves they cannot consider them as they are perfumed with the incense of Christs intercession they cannot but prevail Christs intercession doth not make our services meritorious that were to put them into the room of his own righteousnesse which he never intended to do but he makes them as effectual and available even as if they were meritorious because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial and to pronounce against it self a rejection of thy sutes but flee to Christs intercession then thou shalt be heard and forgiven But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray because you cannot pray well There be some things sinful for matter these we must not do for feaâ— of sinning against God there be some things sinful in regard of manner and other circumstances those we must do as well as we can and not omit altogether for fear of doing them amisse Better a great deal offend through failing in good things then by
day offered See Exod. 29. 38 39. 30. 7 8. therefore every man should pray by himself twice a day Christ teacheth us in the 4th Petit. to pray every day that is every day of our life Secondly Every morning we have received Gods special blessing and every evening we have need of it therefore are so oft at least to addresse our selves to solemn praier Thirdly All things must be sanctified by praier and thanksgiving therefore the common labours of the day and rest must be so sanctified Fourthly We may so more freely pour out our whole hearts unto God Every one hath particular sinnes to acknowledge and particular wants to be supplied Fifthly This both gives the best evidence of the uprightnesse of a mans heart and argueth a great familiarity with God and is most comfortable It is not meet to utter secret praier so loud as any other should hear it Fifthly Praier is ordinary or extraordinary Extraordinary praier is that which after an extraordinary manner even above our usual custom is poured out before God This consisteth partly in ardency of affection and partly in continuance of time 1. Ardency of affection Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7. 2. Continuance of time when praier is held out longer then at usual and accustomed times Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection For though praier may be extraordinarily fervent when it is not long continued as Christs praier Luke 22. 14. yet ought not praier long to continue except it be hearty and fervent for then it will be no better then much babling Mat. 6. 7. Extraordinary praier is extraordinarily powerful and effectual either for preventing and removing great judgements or for obtaining singular blessings Another thing considerable in praier is the gesture Gestures have the force as it were of speech in praier kneeling or prostrating the body speaks humility Beating the brest Smiting upon the thigh are significations of sorrow Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit We have the examples of Gods servants Dan. 6. 10. Ezra 9. 5. Acts 7. 60. 9. 40. 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God Isa. 2. 14. 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115. We should if conveniently we may kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by there is a plain Commandment for it Psal. 95. 6. 2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can for standing there are directions Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up we have old and weak Iacobs example Gen. 47. 31. M. Hildersam Sitting though among us it do not seem a fit gesture in publick praier yet privately it hath been and may be used 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier ch 21. Our gesture in praier must be reverend and humble Psal. 95. 2. Ezra 9. 5 6. Kneeling is the fittest gesture to expresse both these and most proper to praier If conveniently we cannot kneel then stand This gesture Christ warranteth Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied To pray sitting leaning with hat on head or any such like gesture when no necessity requireth argueth little reverence and humility Doctor Gouges Whole Armour Part 1. Sect. 11. The Jews did pray with bended knees especially in the act of adoration or repentance when they begg'd pardon of sins from God 1 Kings 8. 54. Notent hoc â—ulici delicatuli qui cum Iudaeis unum genu Christo flectunt Cornel à Lapid in Matth. 6. 5. We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God M. Perkins Our Saviour Christ praied kneeling Luke 22. 41. sometimes groveling Mat. 26. 39. sometimes standing Iohn 11. 41. Luke 18. 13. The praying towards the East was ancient but afterward changed because of the abuse of the Manichees who superstitiously worshipped the Sunne rising in the East yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton Protest Appeal lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. Progress Idol lib. 2. c. 3. The Jews praied toward the West Ezek. 8. 16. the gate of the Tabernacle looked toward the Sunne The Holy of Holies opposite to it was turned toward the West Whence they necessarily adored the West which Moses did for that cause lest if they had turned toward the Sunne they should have adored the Sunne it self rather then God But Christians ne viderentur judaizare praied toward the Sunne rising neither only for that cause but because Christ was called by the Prophets the East Luke 1. 78. so the LXX translated the Hebrew word Ier. 23. 5. Zech. 3. 8. 6. 12. Scaliger Elench TRIHAERES Serar c. 20. Tertullian in his Apologie writes that the Heathens thought that the Sunne was adored by Christians because they praied turning toward the Sunne Vide Seldenum de Dis Syris Syntag. 2. c. 8. For the place of praier we must know that the praier sanctifies the place and not the place the praier We reade of the Saints praiers made in the Temple 1 Kings 8. 23. in their own houses Acts 10. 30. on the house top Acts 10. 9. in the open field Gen. 24. 63. in a mountain Luke 6. 12. in a ship Ionah 1. 6. in the midst of the Sea vers 22. in a fishes belly Ionah 2. 1. in a journey Gen. 24. 12. in a battell 2. Chron. 14. 11. That promise Matth. 15. 19. is not made to the place but to the persons gathered together by common consent in Christs Name For the Time It was an ancient custome saith Drusius de Tribus Sectis Iudaeorum lib. 2. to pray thrice a day Psal. 55. 18. which hours they define the third the sixth and the ninth The third answers to nine before noon The sixth is our twelfth the ninth the third after noon The Papists place Religion in their canonical hours as though God were more ready to hear one time of the day then another B. Down of praier c. 27. Vide Bellar. de bonis operibus in partic l. 1. c. 11 12 13. After praier there must be a waiting upon God and we must observe whether he grants or denies our requests that we may accordingly either be thankful or humble Psal. 5. 38. 85. 8. 102. 1 2. 104. 27 28. Hab. 1. Christ saith Iohn 17. Father I thank thee
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
of that seeing a man may do the secret will of God and perish as Iudas 4. A man may do the secret will of God and yet sinne and desire what is disagreeable to the secret will of God and not sin Deut. 29. 29. Vide Scultet Exercit Evang. l. 2. c. 33. Secondly As revealed The will of God setting down what we ought to do believe and leave undone That very same will of God which being hidden from us is called the secret will of God being manifested to us is called his revealed will There is 1. The will of Gods Purpose called Voluntas beneplaciti this is to be admired and adored There is no reason of this but his own pleasure This is infallible Rom. 11. 33. called the counsel of his will Acts 4. 28. Immutable and effectual shall take place in all ages 2 Tim. 1. 9. 2. Of his Word called Voluntas signi what ever it is by which he hath declared his purpose his counsel commands prohibitions threatnings promises â—â—s Commandments are to be obeyed his counsels to be followed his threatnings â—â— be feared and his promises believed 3. Of his providence this consists in his permission of evil and oper 〈…〉 good the one is to be submitted to the other to be acknowledged Heb. 1 〈…〉 life is worthy the name of life till we be subject to God then we live the 〈…〉 f grace and comfort He is better and wiser then our natural parents and our 〈…〉 on to him stronger Be done It is set down impersonally to shew the extent of our desire In Earth That is by men dwelling upon Earth As it is in Heaven By the creatures in Heaven the Angels their habitation being put for them Psal. 103. 20 21. as here is not a note of equality but of quality and likenesse as 1 Iohn 3. 3. Forgive us as we forgive them that trespasse against us not that our forgiving is a patern for God The Angels 1. In all their worship have high and glorious apprehensions of Christ Isa. 6. 1. Ezek. 1. 26. especially of his holinesse Isa. 6. 26. Revel 4. See 1 Chron. 29. 1. 1 Cor. 14. 25. 2. They are not acted by their own spirits in their services Ezek. 1. 19 20. See Cant. 4. 16. Rom. 8. 14. 3. They are abundant and constant in duty Psal. 103. 20 21. they cry day and night 4. They are harmonious in their worship Ezek. 1. 6. the Curtains in the Tabernacle had their hooks and tâ—ches See Zech. 14. 9. 5. They are zealous in all their services therefore they are called Seraphim they go and come as lightening Ezek. 1. 14. See Rom. 12. 11. 6. After all their services they give an account to God Ezek. 9. 11. Here we pray for grace and strength to obey Gods will in all things This Petition depends on the first as it is a means tending to that end which is there proposed on the second because it is an effect and complement also of that Kingdom Gods will is 1. Really good Deut 3â— 16. 2. Essentially originally the measure and rule of goodnesse Omnis boni bonum 3. Perfectly good without any mixture of evil Rom. 12. 2. 4. Immutably and infinitely good Iob 23. 13. 5. Effectually he brings good to passe Psal. 135. 6. 6. Supreamly and ultimately Petition 4th Give us this day our daily bread Our Saviour according to the use of the Scripture which commonly handleth the shortest first dispatcheth this Petition that concerneth the preservation and maintenance of this present life A man must live before he can live vertuously therefore we pray for the maintenance of this present life We are first taught to ask temporal things 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to relie on his mercy for the salvation of our souls and therefore the Lord would have faith trained up by the easier that we may learn to repose our trust in him for the greater 2. Because the things of this life are amongst those things which we ask of the least value therefore they are cast into the middle rank this order is inverted Prov. 30. 7 8. This is an expresse Petition for good as the three former are but the two last are deprecations from evil It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray The things craved in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedom from Satans power be not had they can never be had it is meet therefore that life be first prayed for and such things as are requisite for the preservation thereof The Lord by placing temporal blessings whereof we are more sensible before spiritual doth endeavour by degrees to raise up in us a desire of spiritual blessings which though they be more needful are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeve in Christ. To give is freely to bestow and so it implies two things 1. That the thing given be good for a giftlesse gift is no gift 2. That it be bestowed freely By Us is meant every one here we beg for our selves and others This day That is as Luke expounds it for a day Quantum huic diei sufficit so much as sufficeth for this day or as others expound it According to the day that is Give unto us that which is fit and convenient for us in this our present estate Our daily bread Bread is said to be ours 1. When we are in Christ and have title to it in him God put all things in subjection under him Heb. 2. 2. When it is gotten by good means in a lawful calling Ephes. 4. 28. 3. When it is lawfully left or given us or we are born to it 4. That which we lawfully possesse and use to the praise of God that is not ours which we should give to the poor By bread some understand Christ because this is set before the two other Petitions So Mr Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it Others expound it of the Sacrament 1 Cor. 10. but this being a platforme of prayer earthly blessings must necessarily be here expressed otherwise there should be no Petition for earthly blessings Daily That is that bread which is fit and meet for our substance and our condition and state of life answerable to that Prov. 30. 8. Some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial or above substance that is that bread which is above substance and better then all wealth and riches meaning thereby our Saviour Christ Iohn 6. 33. But the word it self if we derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather agreeing to our substance then exceeding above substance as the Greek Authors As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word like
so called because it is to be received Sacramente Tertullian was the first that used this word the Church hath used it a long time it being above fourteen hundred years since he wrote Some think the names of Gods appointing are better then what are given by Ecclesiastical custom II. The Proper Nature of a Sacrament It is an applying of the Covenant of Grace to Gods people for their good by visible Signs Signum est quod praeter speciem quam ingerit sensibus aliud quidpiam in cognitionem inducit A sign is that which represents one thing to the eye and outward senses and another to the minde Circumcision is called a sign and a seal Rom. 4. 11. See Gen. 17. 11. Some signs are only significant as the ivie of wine some obsignative as the seal the thing contained in the Writ some exhibitive as anointing the Prophetical Kingly or Priestly Office The Sacraments do not only signifie the promise of Grace in Christ but also seal and exhibit the thing promised Vossius de Sacramentorum vi efficacia The Sacraments are signs to represent Instruments to convey Seals to confirm the Covenant Others thus distinguish of Signs First Some only serve to signifie and call to remembrance as the Picture of a man is such a sign as cals him to remembrance Secondly A ratifying sign as a Seal if one conveys Lands or Goods to another and sets his Seal to it this further clears his Title Thirdly Which exhibit the putting on a Cap or Ring makes him a Master or Doctor the delivering of one a Staff is the making of him a Lord Chamberlain the Sacrament is all these Christ cals to thy remembrance and sets before thy eyes all the benefits that come by him and shews thee all thy duties thou owest him 2. It is a sealing sign so circumcision is called Christ Grace the Promises Heaven are thine 3. It is an exhibiting sign brings Christ to the beleever communicates him more to him What ever other Ordinance the Church hath wanted ever since the Lord had a Church on earth it hath had this When man was perfect God gave him Sacraments even in Paradise the Tree of Life and the Tree of Knowledge of Good and Evil. Some Sacraments God gave unto man 1. In his innocent estate which were two 1. The Tree of Life 2. The Tree of the Knowledge of Good and Evil. 2. In his corrupt estate 1. Either before Christ prefiguring him 2. Or after Christ as memorials of him The Sacraments before Christ were 1. Either such as did belong to all sorts of people 1. The Flood and Noahs preservation in it 2. The Rainbow 2. Such as were peculiarly appointed to the Jews 1. Extraordinary during but for once or a short time and answering either to Baptism as 1 Cor. 10. 1. The Red Sea 2. The Cloud or to the Lords Supper 1. Manna 2. The Water flowing out of the Rock 2. Ordinary as 1. Circumcision answering to our Baptism Col. 1. 2. 2. The Passeover answering to the Lords Supper The Sacraments after Christs coming to continue till the end of the world were 1. Baptism 2. The Lords Supper III. What is the use of the Sacraments in the Church and what benefit the people of God receive from them They convey the mercies of the whole Covenant of Grace therefore Circumcision is called the Covenant Gen. 17. All the benefits of Christ are applied in the Sacraments the water out of the Rock is called Christ 1 Cor. 10. God doth nothing by the Word or Prayer but this Ordinance doth the same thing the one of the Sacraments is for begetting of life the other for confirming it It is an application of the whole Covenant of grace in a sign IV. The Parts of a Sacrament A Sacrament taken in its full extent comprehendeth two things in it 1. Rem terrenam That which is outward and visible which the Schools call properly Sacramentum And 2. Rem coelestem That which is inward and invisible which they term Rem Sacramenti the principal thing exhibited in the Sacrament 3. This sign must have the expresse Commandment of Christ for none can institute a Sacrament but he that can give the inward grace 4. There must be a promise of divine grace else it is no seal and it must be annexed to the Sacrament by God The command is for our warrant the promise for our encouragement In Baptism 1. the signum is washing with water 2. the signatum the bloud of Christ applied by the Spirit Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove As in our natural birth the body is washt with water from the pollution it brings with it into the world so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne See Ezek. 16. 4 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize 4. His promise is He that beleeves and is baptized shall be saved So in the Eucharist the outward and visible sign is the Bread and Wine 2. There is an Analogy between Bread and Wine which nourisheth the body and Christs body and bloud which nourisheth the soul. 3. A promise of saving grace to all that use the outward rites according to Christs institution Matth. 26. 28. V. The Necessity of the Sacraments They are necessary only Necessitate Praecepti not medii men may be saved without them That is necessary to the salvation of man without which he cannot possibly be saved These things are either 1. Simply necessary on mans part acknowledgment of sinne faith in Christ Jesus and repentance 2. So farre necessary as that the contempt or neglect of them bars a man of salvation Such are the Sacraments and outward profession The neglect of Circumcision and of the Passeover and the abuse of the Sacrifice of Peace-offerings by eating the same in uncleannesse wittingly was to be punished with cutting off No man was circumcised in those fourty years in which the Israelites were in the wilderness but many were born and died in that time Mark 16. 16. he saith He that beleeves not shall be condemned not he that beleeves not and is not baptized shall be condemned See that place Iohn 3. 5. answered in my Annotations VI. The Efficacy of the Sacraments The Papists say the Sacraments conferre grace by the work wrought as the pen of itself writeth the hand of the writer moving it so the Sacraments of themselves sanctifie being administred by the Minister They hold the efficacy of the Sacraments to be so great that there needeth no preparation or qualification of the receiver The Reformed Churches maintain That except the receiver be thus and thus qualified he loseth the benefit of the Sacraments See Acts 10. 47. Sacraments do not conferre grace by the actual doing and
exercising of them the elements are changed relatively in respect of their use and end though not substantially they are not meer signs but such as besides their signification seal unto us our remission or sins and Gods favour But 1. The Word it self doth not profit without faith much lesse the seals of it 2. People are exhorted to examine themselves before they come to the Sacrament 1 Cor. 11. therefore the very use of the Sacraments conferres not grace though the heart of man put forth no good motion at that time we should not there relie upon the external acts of receiving there is panis Domini and panis Dominus Object Act. 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins Answ. They are said to be baptized for the remission of sins not that Baptisme ex opere operato doth remit sins but because it is a signe and seal of the pardon of them The Sacraments receive their power from the Lords own institution Some signs signifie by nature as smoke is a sign of fire the picture of my friend makes me remember him 2. Other signs come wholly from institution as the heap of stones called Galead between Iacob and Laban there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie but the efficacy of them depends on the institution of Christ which contains two things 1. A word of command to do such a thing for such an end 2. A word of promise that it shall be effectual for such an end A piece of wax annexed as a Seal to the Princes Patent of pardon or other like deed is of farre other use and greater efficacy and excellency then any ordinary waxe is though it be the same still in nature and substance with it So the bread in the Lords Supper being a seal of Gods Covenant and of Christs last Will and Testament is of farre other use and of farre greater efficacy and excellency then any ordinary bread is though it be the same still in nature and substance with it Relationes non faciunt realem mutationem in subjecto sed tantum in usu VII Why hath the Lord made choice of such an applying the Covenant of Grace by signs and vouchsafed such an Ordinance as this in the Church seeing the same things are done by preaching of the Word and prayer There are excellent Reasons of it 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him no reason can be given of it but only his will as a Lord will have Land passe by delivering a wand or twig 2. It is a glory to his power that he can make a little water or wine sign and seal the conquering of my sins and salvation of my soul. 3. Christ hath herein exceedingly condescended to his peoples weaknesse in applying the Covenant of Grace by signs while we are in the flesh to have sensitive things to represent spiritual these signs inform the judgement work on the affections help the memory wonderfully recal the Covenant of Grace act faith and other graces a naked word is enough to a strong faith but these are great props of our faith in our weaknesse so Gideon was confirmed Thomas when he put his hand into Christs side He acts the things before our eyes that he saith in his Word VIII Since God hath had a constituted Church in a visible body segregated from all mankinde he hath had some standing Sacraments even since Abrahams time The Sacraments of the Jewish Church and ours agree in these things 1. They have the same Authour 2. Serve for the same spiritual ends They had two so have we Circumcision was for Infants so is Baptisme the Passeover for men grown so the Lords Supper Circumcision was once administred the Passeover often so Baptism once and the Lords Supper often M. Bedf. Treat of the Sac. par 2. c. 106. They differ thus Theirs were praenuntiativè of Christ to come Ours annunciativè of Christ exâ—ibited so Austin Theirs were given to the Jews ours not to one but to all people The matter of both theirs and our Sacraments is one they ate and drank the same spiritual meat and drink that we do that is Christ. The effects also are the same in kinde and nature which is a partaking of Christ they differ in the manner Christ is more plentifully partaked in ours more sparingly in theirs Cartw. on Rhem. Test. Circumcision is the same with Baptism for the spiritual part it was the seal of the new-birth Deut. 30. 6. so Baptism Tit. 3. 5. Col. 2. 2. Circumcision was a seal of the righteousnesse of faith Rom. 11. 11. so Baptism Acts 8. it was the seal of the Covenant of Grace so Baptism it was the way of admittance and entrance into the Church so Baptism Matth. 28. Acts 2. it was the distinguishing badge between them who were Gods people and the rest of the world so Baptism 1 Cor. 5. 12. it was but once administred so Baptism None might eat the Passeover till they were circumcised Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized Acts 2. 41 42. Circumcision was a seal of the Covenant Gen. 17. 10 11. so Baptism that being the nature of a Sacrament it was a seal of the righteousnesse of faith so Baptism Acts 8. 37 38. 2. It was the Sacrament of initiation under the Law so is Baptism now under the Gospel Mat. 28. 19. 3. It was a distinguishing badge under the Law so is Baptism under the Gospel 4. It was the Sacrament of Regeneration Deut. 30. 6. so is Baptism Titus 3. 5. Col. 2. 11 12. 5. It was partaked of but once so Baptism Our Sacraments differ from the Sacraments of the Jews accidentally onely in things concerning the outward matter and form as their number quality clearness of signification and the like not essentially in the thing signified or grace confirmed 1 Cor. 10. 1 2 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. IX The Sacraments of the New Testament are only two All Christians agree that Christ hath established Baptism and the Lords Supper All the Reformed Churches concurre in this that there are but two onely to which properly the definition of a Sacrament doth belong though there may be many in a metaphorical sense The Papists say they are seven adding Orders Matrimony Confirmation Penance Extream Unction The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing so there may be many Sacraments But as the word Sacrament is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful so there are but two The Schoolmen themselves who were the first authours that raised them up
to the precise number of seven for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ have shewed that the seven are not all Sacraments if the name of Sacrament be taken properly and straitly Rainolds against Hart. The number of seven Sacraments was not determined untill the dayes of Peter Lombard which lived 1151 years after Christ. None but Christ onely can institute a Sacrament Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution their Hugo Lombard Bonaventure Alensis Altisiodorus have affirmed the same of extream Unction which in the primitive Church by the judgement of their Cassander was not so extream Matrimony and Confirmation were held by the Schoolmen to be no Sacrament Iohn the Evangelist notes that out of the side of Christ being dead there came bloud and water hence arose the Sacraments of the Church Paul twice joynes them both together 1 Cor. 10. 1. 12. 12 13. The Fathers intreating precisely of the Sacraments of the New Testament do only expresse two Baptism and the Eucharist so Ambrose in his Treatise properly written of the Sacraments and Cyril in his Book entituled a Catechism Onely Baptism and the Lords Supper in the New Testament were instituted by Christ Matth. 28. 24. therefore they onely are Sacraments of the New Testament Christ did onely partake in these two Paul acknowledgeth but these two 1 Cor. 10. 2 3 4. Matrimony 1. being ordained before the fall can be no Sacrament which is a seal of the Promise and Covenant of Grace after and by reason of the fall 2. It is not proper to the Church as Sacraments are but common to Jews Turks and Infidels 3. Every Sacrament belongs to every member of the Church but this belongs not to their Priests and Votaries See M. Cartw. Rejoynd par 2. p. 82 83. Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. being the sole grounds of Scripture which Papists have for three of their Sacraments Auricular Confession Matrimony and Extream Unction do teach any such thing It came not from the Lord to ordain one Sacrament for the Clergy as Orders a second for the Laity alone as Marriage a third for catechized ones as Confirmation a fourth for sick ones as Unction a fifth for lapsed ones as Penance These are no Scripture but tradition Sacraments The Councel of Trent thus argues There are seven defects of a man seven degrees of the body seven Aegyptian plagues seven planets seven dayes in the week they should adde also seven heads of the Beast Therefore there are seven Sacraments Vide Aquin. part 3. Quaest. 65. Art 1. X. The use of the Sacraments of the New Testament 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours 2. To confirm and stablish our hearts in faith that we may setledly beleeve that God hath and will perform the good things sealed up viz. Remission of sins sanctification and salvation all the spiritual blessings of the new Covenant The uses or ends of the Sacraments are especially three 1. To strengthen faith 2. To seal the Covenant between God and us 3. To be a badge of our profession Atters of the Sac. l. 1. c. 3. XI Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptism and the Lords Supper It is held by the Reformed Churches and by the soundest Protestant Writers That neither of these Sacraments may be dispensed by any but by a Minister of the Word lawfully ordained 1. God hath appointed the Ministers of the Word lawfully called and ordained and no other to be stewards and dispensers of the mysteries of Christ 1 Cor. 4. 1. Tit. 1. 5 7. 2. He hath appointed them to be Pasâ—ors or Shepherds To feed the stock of God Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments 3. Christ gives a Commission to the Apostles to teach and baptize and extends the same Commission to all teaching Ministers to the end of the world Matth. 28. 19. 20. Ephes. 4. 11 12 13. Neither of the Sacraments have efficacy unlesse they be administred by him that is lawfully called thereunto or a person made publick and cloathed with Authority by Ordination This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism Mr. Hendersons second Paper to the King The Scripture joyneth together the preaching of the Word and dispensations of the seals both belonging to the Officers who have received Commission from Jesus Christ Mat. 28. 19. 1 Cor. 1. M. Ball. Heb. 5. 4. No man takes this honour but he which is called as was Aaron which sentence doth manifestly shut out all private persons from administration of Baptism seeing it is a singular honour in the Church of God Cartw. 2d Reply 11th Tractate The example of Zipporah either was rash or singular and also no way like womens baptizing Circumcision was then commanded the Head of the Family Baptism belongs only to Ministers Matth. 28. she circumcised her son when he was not in danger of death as these baptize CHAP. VIII Of Baptism BAptism is taken sometimes for the superstitious Jewish ablutions and legal purifications as certain representations of our Baptism as Mark 7. 3 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions Matth. 20. 22. Luke 12. 50. Lastly for the sign of the Covenant of Grace Mat. 28. 19 20. Mar. 16. 15 15. Our Lord took Baptism as some have observed from the Jews baptizing of Proselytes and washing of themselves from uncleannesse which was known and usual among them And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread and after the blessing thereof to break and distribute it to the Communicants As also after that a Cup of wine in the like sort Whereunto that may have reference Ps. 116. 12 13. Iohns Pref. to his Christian Plea This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions and saith The Master of the Family in giving the bread to every one of his domesticks set at a Table used these words Hold Eat This is the bread of the misery which our Parents did eat in Egypt and he quotes Deut. 16. 3. Baptism is the Sacrament of our initiation or ingraffing into Christ
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
Infants are comprehended under houses and families it is evident by the use of the whole Scripture Gen. 14. 16. 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. 16. 31. Parents must bring their children therefore to Baptism with an high esteem of that Ordinance and with fervent prayers to God for his blessing upon it that it may be effectual for their regeneration Set a day at least some good time apart to seek the face of God to confesse thy sins chiefly the original sinne which thou hast derived to thine Infant lament it in thy self and lament it in and for him Baptism cannot be reiterated as the Lords Supper therefore what thou canst do but once for thy childe be careful to do it in the best manner Parents should offer their children to God in Baptism 1. With earnest prayers to God for a blessing on his Ordinance 2. In faith plead your right with God he hath promised to be the God of his people and of their seed there are promises which sute with the Ordinance Deut. 13. 6. Isa. 44. 3. 3. With reverence Gen. 17. 2 3. 2 Sam. 7. 18 19. their hearts should be affected with that great priviledge that God should take themselves and their seed into the Covenant The Baptism of Infants without a weighty cause and in a sort compelling is not to be deferred First Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it Secondly Because this delaying of it shews a kinde of contempt of the Ordinance It was a common but an erroneous practice even in the Primitive Church to deferre their Baptism till they were old so some of the Christian Emperours because an opinion prevailed upon them that Baptism discharged them of all sinnes I think that the delay of Baptism which Constantine and some others were guilty of did creep in among other corruptions and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism which afrighted poor people from that speedy use of it which the Scripture prescribeth Mr Baxt. Inf. Church-memb par 2. c. 15. Constantine much esteemed and favoured Eusebius who was a very subtil and malicious Arian and yet Constantine even to his death extreamly hated and detested Arianism one token of which love was his receiving the Sacrament of Baptism at his hands when he was extreamly sick and near his death Crakanth Defence of Constant. c. 6. See p. 80. to 86. 92 93. But Constantine received Baptism at Eusebius his hands when he was a Catholick Professour and earnest in that profession The Apostles and Christ himself held communion and received the Sacrament with Iudas Matth. 26. 23. c. so long as he kept the outward and catholick profession though in his heart he was an Apostata yea Devil Id. ib. p. 96 97. Chrysostom and Gregory Nazianzen saith Grotius were not baptized till they were twenty years old at least Plerosque Baptismum suum distulisse in articulum mortis res est notissima ex Historia Ecclesiastica unde Clinicorum nomen Maresius de precibus pro mortuis Augustine Ierome and Ambrose were baptized when grown up men yea but when they better understood the point they disallow neglect of childrens Baptism as the Parents sinne as Ierom in his Epistle to Laeta and Augustine frequently and so Ambrose all one for Poedobaptisme as an Ordinance of God and so as counting it sinne to neglect it Cobbet of Baptism part 2. Sect. 5. Some hold that only Infants of Church-members are to be baptized But although the Parents of those Infants be not members of any particular Church yet if they be members of the universal Church as they are certainly if they be baptized and professe the Catholick Faith that is enough for the administring of Baptism to their Infants otherwise there will be no difference between their Infants and the Infants of Turks which is not to be admitted We admit children to Baptism 1. By vertue of their remote Parents who may be good though their immediate Parents be bad Act. 2. 39. 2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized be the Parents themselves never so wicked Vide Ames Cas. Consc. l. 4. c. 27. Whether the use of Witnesses be necessary Peter Martyr in loc Commun cals it utile institutum a profitable constitution In ancient time the Parents of children which were Heathen and newly converted to Christian Religion were either ignorant and could not or carelesse and would not bring up their children agreeably to the Word of God and the Religion which they newly professed Hence it was thought meet that some persons of good knowledge and life should be called to witnesse the Baptism and promise their care for the childrens education It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years M. Perk. Cas. of Consc. It was but a bare prudential thing in the Church whether it were Hyginus of Rome that first brought in God-fathers and God-mothers about the year of Christ 140. as Platina and others write or some other it is not greatly material Ford of the Covenant between God and man Vide Zepperum de Sac. Some urge Isa. 8. 1 2 3. for it Because from the beginning those that were of years when they were to be baptized were asked divers Questions Whether they believed Whether they renounced the Devil The same custom also remained even then when Infants alone were offered and the Papists cannot be moved from thence Chamier de Canone lib. 11. c. 9. The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Baptism unto young children Cartw. on Mat. 3. Whether the immediate or remote parents give the children a right to Baptism Some say immediate Parents only can give the children a right Because if we go higher to remote Parents Where shall we then stop May we go to Noah or Adam say they Where shall we stay Why may not the children of Jews and Turks then be admitted into the Church since they formerly descended from believers This Objection carries some force with it and there is a very strong Objection likewise against this opinion since those for the most part that maintain this say the Parents that give the federal right to their children must be visible Saints or Church-members as they phrase it The Argument then is this The wickednesse of a Jew could not prejudice the childes right that was to be circumcised therefore neither the wickednesse of a Christian a childes right that is to be baptized And whether their Baptism be not null which had no right and so they ought to be rebaptized should be seriously considered by them that hold that tenet Quest. What if the
nor warrant from the Scripture and against the second Commandment M. Ball. The Heathens did object to the Christians in time past in reproach That the God which they beleeved in was hanged upon a Crosse. They thought good to testifie therefore that they were not ashamed of the Sonne of God by the often using of the sign of the Crosse. But we now live not among Turks that contemn the Crosse of Christ but Papists which esteem more of a wooden Crosse then of the true Crosse of Christ that is his suffering We ought therefore to take away the use of it to take away the superstitious estimation of it Cartwrights Reply to D. Whitgift in Defence of the Admonit pag. 136. See Parker of the Crosse per totum and part 1. cap. 3. pag. 106. against symbolical sacramental signifying signs in the worship of God he urgeth that of the Civil Law Nemo est signandus in fronte quia non debet facies hominis ad similitudinem Dei formata foedari CHAP. IX The Lords Supper THere are divers names and appellations of it of which Casaubone speaks Ex. 16. ad Annal. Eccles. Baron This Sacrament is called The Supper from the time of its institution because it was instituted by Christ after a common Supper and the eating of the Paschal Lamb in the night in which he was betrayed 1 Cor. 11. 23. This word Coena is not liked of the Roman Church because it signifies a common Supper and by consequent cannot be applied to private Masses nay nor to publick Masses neither in which oftentimes the Priest eats all alone Scena est planè non Coena Dominici corporis sanguinis id quod agitur Sacerdos ad altare assistit theatrali veste magnificè indutus Post multas gesticulationes manuum multas corporis gyrationes tandem crustulum manibus supra caput elatis elatum à populo aversus ostendunt Audiunt qui ad sunt quod non intelligunt vident quae non percipâ—unt adorant quod nesciunt Simplicii Varini Epist. de libro postumo Grot. p. 263. The Lords Supper 1 Cor. 11. 20. because instituted by Christ our Lord. The Fathers often call it so Cyprian hath written a Tractate De Coena Domini The breaking of Bread Acts 2. 42. 20. 7. The breaking of the Eucharist so the Syriack in both places Vide De Dieu because it representeth the crucifying of Christ. The Eucharist so it was called not long after the Apostles because the Evangelist Luke and the Apostle rehearsing the institution of this Sacrament do write that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did give thanks Luke 22. 19. 1 Cor. 11. 24. and it is also still celebrated in the Church with thanksgiving This title is used by the Fathers and Reformed Churches The Table of the Lord 1 Cor. 10. 21. because our Lord Christ instituted this Sacrament and celebrated it at a Table and the Apostles received it there See Mat. 26. 20. Mark 14. 18. Luke 22. 14. Iohn 13. 12. A Communion 1 Cor. 10. 16. because it is a bond of that mutual charity and symbole of the brotherly unity which is among all the faithful 1 Cor. 10. 17. The Papists acknowledge no Communion in participating of this Sacrament no marvel therefore if they dislike the name It is called by the Ancients Synâ—xis which is a Greek word and signifies the same with Congregation or a meeting together 1 Cor. 11. 20. it is a collection gathering together or assembling of the faithful The Papists call it A Masse The Sacrament of the Altar and The Sacrifice Some things are necessary in their nature as love and fear of God Some only by a Law are necessary to our life so all institutions of Christ. Paul cals it the Lords Supper which imports Christ the Author as indeed he was as the Evangelists do witnesse See 1 Cor. 11. 23. It is a standing Ordinance he enjoyns the use of it Till the Lord come ver 26. which cannot be meant of coming in the Spirit for so he was already come according to his promise made before he departed from the world The Lords Supper is thus described by one It is an Institution of Christ or second Sacrament of the New Testament consisting of bread and wine wherein by performance of divers acts about it the Covenant of Grace is confirmed to every worthy receiver This is too obscure and confused Others thus It is the second Sacrament of the New Testament instituted by Christ himself wherein by taking and eating of bread and by taking and drinking of wine the Covenant of Grace is confirmed to every worthy receiver It is the eating and drinking of consecrated bread and wine given to seal up our feeding and nourishment in Christ Jesus Doctor Featley in his Grand Sacriledge of the Church of Rome c. 15. thus defines it It is a Sacrament of the New Testament sealing unto us the perfect nourishment of our souls by the participation of the sacred elements of bread and wine Doctor Goâ—ge in his Catechism thus defines it It is a Sacrament of our spiritual nourishment wherein by receiving of bread and wine according to Christs institution our Communion with Christ is represented and sealed up unto us It is a Sacrament of our nourishment and our growing up in the Lord Jesus and therefore it is appointed by him to be frequently used as being one of the standing dishes which the Lord Christ hath provided for the daily diet and the houshold provision of his faithful ones who are of his family 1 Cor. 11. 26 34. Bread sustains the hungry Wine refreshes the thirsty both satisfie to the full Christ saves perfectly all that come unto him Hookers Survey of the Summe of Church-Discipline part 3. c. 2. Here we have more immediately to do with the person of Christ we draw high to God in prayer but we become one with him in the Supper 1 Cor. 10. 16. here are the sweetest refreshings that ever we receive other duties seem rather to be our work this is our meal all other duties are to fit us for the Supper Examination the Word Prayer This is a duty of the highest and most mysterious signification Epitome Evangelii here are the benefits of the Covenant in one rite 1 Cor. 11. 25. the whole contrivance of salvation is represented in a bit of bread and drop of wine it is a duty wherein God seals up to his people the assurance oâ— his love and special favour Iohn 6. 33. The Lords Supper is 1. A spiritual medicine to cure the remainder of corruption 2. Spiritual food to strengthen our weak graces 3. A spiritual cordial to comfort our distressed consciences 4. A strong obligation to all acts of thankfulnesse and obedience unto Jesus Christ. What are the special and spiritual ends for which the body and bloud of Christ is exhibited and applied in the Lords Supper 1. In the transacting of the services there done the whole
and worst idolaters that ever were as upon my soul saith he it is not Adoration is not commanded in the institution of it 2. Nothing is to be worshipt with Divine Worship but God Of Transubstantiation The word Transubstantiation as the Papists grant was not used of any ancient Fathers and it was not so named among them before the Councel of Laterane which was 1215 years after Vocabulum ante Concilium Lateranense inauditum The Jesuites which call Protestants in scorn Tropists because they defend a tropical and figurative sense in that speech of Christ This is my body are yet themselves constrained to acknowledge six tropes in the other words of Christs institution of this Sacrament a figure in the word Bread another in Eat a third in Given a fourth in Shed a fifth in Cup a sixth in Testament B. Morton of the Masse lib. 6. cap. 2. Sect. 4. The Papists to avoid one signe runne into many strange ones by the demonstrative Hoc they understand they know not what neither this Body nor this Bread but an individuum vagum something contained under the accidents of Bread which when the Priest saith Hoc it is Bread but when he hath muttered out Meum it is Christs body By the copulative Est is they understand either shall be as soon as the words are spoken or is converted unto or by Body they understand such a Body as indeed is no body without extension of place without faculty sense or motion The very term Matth. 26. 26. manifestly evinceth the truth This What That which he took viz. Bread therefore it must needs be a figurative speech 1 Cor. 10. 4. The Apostle speaking of the Bread being consecrated still calleth it Bread six times at least He calleth it indeed the Bread and this Bread to shew the difference of it from other Bread and the excellency of it above other bread but yet bread Therefore it is still bread of the same substance as other bread is though in respect of use incomparably better And so for the wine Matth. 26. 29. after consecration he saith I will not drink henceforth of this fruit of the Vine He doth not say in general Of the fruit of the Vine but particularly with a demonstrative pronoun Of this fruit of the Vine viz. that which he had blest and delivered to the Apostles Transubstantiation was first occasioned by the unwary speeches of Damascene and Theophylact they were hyperbolical in their expressions about the real presence of Christ in the Sacrament Some of the ancient Fathers speaking of the sacramental Elements after consecration being then set apart from common use called it a mutation saying that the Elements were changed into another nature but withall they expresse their meaning to be not the changing of their substance but their use from being common bread and wine to become sacramental or sacred 1 Cor. 11. 27. The Apostle distinguisheth these four things Bread Body Cup and Bloud the Bread and Wine therefore receive no other change but that of use signification and relation 1 Cor. 10. 16. He distinguisheth also Bread from the Body Bread is the subject of the proposition and the Communion of his Body the predicate Reasons against Transubstantiation First Then Christ must hold himself in his own hands eat and drink his own flesh and bloud for the Papists say He did eat the Sacrament with his Disciples Secondly Christ must needs have two Bodies the one broken and having the bloud separated from it in the Cup the other whole and having the bloud in it which holds the Cup. Thirdly Christs bloud then should be shed before his crucifying and so a propitiatory Sacrifice offered to God before the Sacrifice of Christ upon the Crosse. Fourthly One body should be now in a thousand places at a time Fifthly A true body should be without bignesse void of all dimensions Corpus non quantum Sixthly Accidents should be without a subject but Aristotle saith Accidents are entis rather then entia Accident is esse est inesse the very essence of an Accident as it is an Accident is to be in some subject Vide Aquin. 1a 1ae Quaest 90. Artic. 2. Seventhly The same thing should be and not be at the same time or should be before it was Eightly This is an inhumane thing none eat mans flesh but Cannibals Ninthly Then the senses should be deceived we see bread we smell bread we touch bread and taste bread Tenthly There is no alteration in the sign of Baptism and there is the same use of the sign of the Lords Supper Matth. 26 26. Iesus took bread and blessed and brake it and gave it to his Disciples and said Take Eat This is my Body What our Saviour took that he blessed what he blessed that he brake what he brake he delivered to the Disciples what he delivered to them of that he said This is my Body But it was Bread that he took the Evangelist so saith and Bread therefore that he blessed Bread that he brake Bread that he delivered and Bread consequently of which he said This is my Body The universal custom of the Scripture in all places where like kinde of speaking is used plainly leades us to a figure see 1 Cor. 10. 4. The Hebrews wanting a proper word to set forth that which we mean by signifying do ever in stead of that use the word is When Ioseph had heard Pharaohs dream he saith The seven years of good corn are seven years of plenty and the seven thin ears seven years of dearth Gen. 41. 26 27. so the seven fat kine are seven years that is by way of signification and representation So Ezek. 37. 11. Dan. 2. 38. 7. 17. whence it comes that in the New Testament where the manner of speaking by the Hebrews is imitated the word is in matter of signs is used for the word signifie So in the Parable That which is sowed upon stony ground is he that heareth and after The seed is the Word Luk. 8. 11. the Reapers the Angels so I am the Vine Revel 17. 12. The ten Kings are ten horns Hagar is mount Sinai in Arabia 2. The Apostle Paul clearly goes before us in this interpretation for he saith the bread which we break is the communion of the body of Christ because it was appointed for a certain means of making us partakers of his body Our Saviour said long before viz. John 6. 63. that the flesh profiteth nothing that is the flesh by eating of it profits nothing for in no other sense can it be said to profit nothing See 2 Cor. 5. 16 17. Their Legend tels us that some Boyes getting by heart and pronouncing the words of Consecration Hoc est Corpus meum turned all the Bakers bread in the street into flesh In the Book of the Conformities of St Francis there is a miracle recorded for Transubstantiation that on a time Prier Francis
saying Masse did finde a Spider in the Chalice which he would not cast out but drink it up with the bloud Afterward rubbing his thigh and scratching where it itched the Spider came whole out of his thigh without any harm to either It is a spiritual eating because it is wrought by the aid of the holy Ghost and this mystery is perceived by faith which the Spirit of God works in our mindes and this excellent nourishment belongs to a spiritual and eternal life Sadeel de spirit manducat corporis Christi c. 1. A conjunction includes a presence and as the conjunction between Christ and us is spiritual so also is his presence Of the keeping of the Eucharist We grant that in antiquity there was a custom of breaking of some pieces of Bread which was blest and sending of it home to some that were sick or to other Parishes as a testimony of Communion but this is nothing to that reservation of it in the pix and to carry it up and down for Adoration Now we say contrary that the Sacraments are no longer then the meer use of them that they are not absolute and permanent things but relative and transient Now that all such reservation is unlawful appeareth 1. By the expresse precept even for the eating as well as the taking of it so that if it be not taken it is no Sacrament 2. A promise is not to be separated from the precept now the Sacramental promise is only to the Bread in the use of it Take Eat This is my Body that is this Bread so blest so distributed so eaten 3. The Bread is called a Body in reference to us now as a stone which is a Bound-mark removed remaineth a stone but ceaseth to be a Bound-mark So here 4. As the water in Baptism is not an actual Sacrament till sprinkled so neither Bread and Wine unlesse used The reserving of the Eucharist which the primitive Christians used for the benefit of those who either by sicknesse or persecutions were withheld from the meetings of the Christians as in those dayes saith Iustin Martyr many were is by the Papists now turned into an idolatrous circumgestation that at the sight of the Bread the people might direct unto it the worship that is due only to the person whose passion it represents Of the Circumgestation of the Sacrament and the Popish Processions For the solemn Circumgestation of this Sacrament Cassander hath confessed that seeing it is but a late invention it may well be omitted without any detriment unto the Church yea with emolument Some among our Adversaries have noted these pompous processions to have proceeded from an imitation of heathenish Rites and Ceremonies and to be most ridiculous and sotish as they use them The ancient Fathers concealed heretofore as carefully as they could the matter and the rites used in the celebration of the holy Sacrament the Papists shew it now openly and carry it publickly abroad every day through the streets and sometimes also go in solemn Procession with it which custom of theirs is of very late standing among Christians and heretofore would have been accounted rather prophane and unlawful Daille of the right use of the Fathers l. 2. c. 6. CHAP. X. Of the Masse THe Papists call the Lords Supper by this name which implies horrible Idolatry The Fathers using of the word was the occasion of that dangerous errour if we would keep out the errour we must likewise keep out the name The very name of Masse is against private Masse and quite overthrows it For missa is as much as missio or dimissio à dimittendis Catechumenis antequam Sacrificium inchoaretur It signifies as much as dimission or sending away of such out of the Church as were not prepared and fit to receive before the Sacrament began to be celebrated Probabilissima est Bellarmino eorum sententia qui missam dici volunt à missione seu dimissione populi D. Prid. de missae Sacrificio Rhenanus in Tertul l. 4. advers Marcion Picherellus and Sadeel think it is a Latine word which signifies as much as missio so remissa is used for remission both by Tertullian and Cyprian Chemnitius in parte secunda Exam. derives it from the Chaldaical signification of the word missa for the sufficiency of the Papists is from the Masse Una potissima quaestura regni Pontificii est cauponatio nundinatio privatarum missarum Chemnit ubi supra Vide Drus. in Deut. 6. 16. Some dispute hard to derive the word Masse from an Hebrew root either Gnasah to do and sometimes to sacrifice or from Misbeach an Altar others fetch it from Mas a Tribute But the learned Papists as Bellarmine and others do wholly reject this for this reason if it had been an Hebrew word the Apostles and Grecians afterward would have retained it as they have done Amen Hallelujah and Hosanna but they did not Dr Taylor saith The word is neither Hebrew Greek nor Latine nor taken from any other language of any Nation but raked out of the bottomlesse pit without all signification unlesse it agree with our English word Masse that is an heap a lump a chaos of blasphemies and abominations The Masse is like a beggars cloak patcht up with many pieces whereof some were put in an one time some at another one Pope puts in one patch another another and it was not fully patcht up as now it is till twelve hundred years after Christ. Acts and Monum p. 1274. Christ hath ordained the holy Communion in remembrance of himself Men do neither retain any remembrance of Christ nor yet Communion but have changed all the whole matter into a gay shew and almost a stage-play Paul saith That Christ hath once entred into the holy place and hath with one only Sacrifice and with one oblation made perfect all things Men say that they can sacrifice Christ himself again every day in very deed and that in infinite places B. Iewel on 1 Pet. 4. 11. For the thing it self It is a work in which the Priest in whispering over those five words Hoc est enim Corpus meum makes Christ of the Bread as the Papists suppose and offers him to the Father as a Sacrifice for the expiating of the sins of the living and the dead First As soon as he hath rehearsed the words of consecration and by the uttering of them made his Maker as they conceive he presently bowing his knees adores the host consecrated by him and likewise the Cup. After he hath worshipped it he riseth up and turning from the people with great reverence lifts up the Host with both his hands over his head and shews it to the peoples view that they may worship it as Christ himself and in the like manner after also the Cup. While the Sacrament is elevated a little Bell rings by which as by a signe given the people with great veneration worships the Sacrament as Christ himself We
acknowledge that in the Sacrament there is a solemn praising of God which sometimes is called a Sacrifice as likewise that the believers did offer up charitable alms which sometimes is called a Sacrifice as likewise that there is a representation and commemoration of Christ who was our Sacrifice But to hold that here by the Priest is offered up again the body and bloud of Christ though after an unbloudy manner is a falshood and many that swear by the Masse know not the horrible impiety of it They hold that the offering up of this to God is efficacious for the quick and dead and those in Purgatory The Fathers oft term the Lords Supper a Sacrifice partly in regard of the spiritual Sacrifice therein offered and partly because it is a lively representation and commemoration of Christs Sacrifice once offered on the Crosse and partly also because it succeedeth in the room of the Passeover and those other Sacrifices that in the Old Testament were offered But that they ever dreamed of any other Sacrifice distinct from the Sacrament no Papist shall ever be able to prove M. Gatak of Transub p. 113. In Sacrificiis offerimus in Sacramentis accipimus Beza A Sacrifice and a Sacrament cannot stand together for by a Sacrifice something is offered to God but by a Sacrament something is received from God Therefore the Paschal Lamb was not a Sacrifice as the offering up of Bullocks and Lambs but only a Sacrament and sign of our redemption by Christ Heb. 7. 10. there needs no other expiatory oblation Why should I offer then to expiate sin when it is expiated already The Papists say It is a Sacrifice properly so called The whole essence of a Sacrifice depends upon the institution of Christ say Suarez and Salmeron if any Sacrifice had been instituted it must have appeared by some word or act of Christ neither of which can be found 1 Cor. 11. after the words Do this Paul ver 25. immediately expounds what was meant by doing expressing the acts of doing As often as you shall eat which was spoken generally to all the faithful in Corinth not to the sacrificing Priests They prove it from Virgils Calf Cum faciam vitulâ pro frugibus ipse venito See Iansen Concord c. 13. p. 904. Rhemists on Luke 22. 20. Object Almost all things are by the Law purged with bloud and without shedding of bloud is no remission Heb. 9. 22. But in the Sacrifice of the Masse there is no effusion of bloud therefore there is no remission made for sins and by consequent it is not a propitiatory Sacrifice 1. Nothing therein is properly sacrified not the Bread and Wine for they are transubstantiated say they before the Sacrifice not Christs body for no living thing can properly be sacrificed unlesse it be slain but Christ being once dead dieth no more 2. The Papists say it is an external Sacrament yet Christ there appears to no sense but is concealed under the accidents of Bread and Wine 3. They say it is Sacrificium incruentum an unbloudy Sacrifice yet Christs bloud is there truly and really shed and drunk by the Communicants with the mouth 4. It is a perfect and allsufficient Sacrifice yet they repeat it daily Propitiatory is either that which pacifieth the wrath of God and pleaseth him by its own vertue and efficacy which is only the Sacrifice of Christ in his own self or else by Gods gracious acceptance and indulgence Rom. 12. 1. Heb. 13. 16. Phil. 4. 18. Heb. 9. 10. the Apostle from the iteration of Sacrifices doth conclude the insufficiency of them for if Christ be offered again and again he is an imperfect Sacrifice and we need something else The Apostle also in those Chapters doth often inculcate the once offering and once oblation by Christ offering up of himself once we are free from the guilt of our sins Heb. 3. 9. The entrance of Christ into the heavens is compared with the old High-priests entrance into the holiest of holies and therefore as none but the High priest might go in there so none could offer this Sacrifice but Christ himself and withall it implieth that to the perfection of Christs Sacrifice is required his continual appearing in heaven for us Malachy 1. 11. useth the word offering which was properly a part of the service used in the Church in his time to signifie the Gospel-service which succeeds in the New Testament and to expresse it more particularly he cals it a pure offering no longer carnal and grosse but wholly spiritual Irenaeus by the pure offering in Mal. 1. 11. understandeth the Eucharist now in use and many of the Ancients suppose it resembled in that action of Melchisedech Gen. 14. 18. And they call it the Christians Sacrifice succeeding in the room of the Jewish Sacrifices the Sacrifice I say of the Eucharist not their Sacrifice of the Masse M. Gatak of Transub The pure prayers and worship of God that should be in all Churches under the Gospel as Tertullian Eusebius Ierom and Augustine expound it M. Shâ—p Reply to M. Ball. Vide Grot. in loc There was a Controversie of late years fomented by some through Popish compliances That the Lords Supper might be stiled a Sacrifice the Table an Altar which produced in the discussion of it as all controversies do in the issue some further truth the discovery of this true decision of it That it was not a Sacrifice but a feast after and upon Christs sacrificing of himself Participatio Sacrificii as Tertullian cals it a sacrificial feâ—st commemorating and confirming all those ends for which the only true and proper Sacrifice of Christ was offered up Private massing or the alone communicating of the Priest is not according 1. To the institution of Christ saying in the plural to them Drink ye all of this 2. To the practice of the Apostles Act. 2. 46. The Councel of Trent saith We commend the Priests communicating alone which is as good as conferring or covenanting alone The Apostle 1 Cor. 11. 28. requires that every man first examine himself and then eat and he testifies vers 23. That what he delivered he received also of the Lord. And so we know that the Lord himself gave unto all which were present with him and suffered none only to be by and look on 2. It is against the nature of the Sacrament for it is a spiritual Feast 3. It is against the name of the Sacrament for it is commonly called a Communion which name seems to be fetched from 1 Cor. 10. 16 17. but what Communion is there when one alone receiveth and not them which are present with him 4. Against the Canon of the Masse the Priest ever speaks in the Plurall number The words of our Saviour Take Eat this is my Body Mat. 26. 26. were spoken to all future Communicants as well as to the Apostles then present for they contain in them an
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâ—ile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâ—ing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â—1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
of the spiritual Combate and two other fruits of Faith which Method I shall here the rather follow because I have not yet discussed that Subject The first Question then to be resolved is What follows the purifying of the heart by faith Ans. A fighting and combating against sin and corruption Rom. 7. ult Gal. 5. 17. a Law in the Flesh and in the Spirit there is alwaies bellum though not alwaies praelium betwixt the Flesh and the Spirit In the state of Nature men are wholly in the Flesh and not in the Spirit in the state of Glory they are wholly in the Spirit and not in the Flesh in the state of Grace there is both Flesh and Spirit As long as there is a mixture of Principles there will be a mixture of our actions a Christians life is nothing but a checker-work of light and darkness The Flesh resists Divine Admonition before and in and after conversion but though it may resist God exhorting yet it cannot resist God regenerating as dead flesh cannot resist God raising it from the dead In the first moment of conversion the Flesh cannot lust against the Spirit since that is filled up by introducing the Spirit and regenerating the man The nature of this Fight First It is the contrary renitency between the Flesh and the Spirit in the whole course of a mans life 1. There is an habitual enmity of one against the other in the bent of ones spirit he is disposed both waies all the daies of his life the Will doth will and nill sin and Grace loveth God and sin there is a proneness to both sides 2. An actual Opposition when the faculties of the soul are to act on any thing that fals under a Rule they both close with it in all holy actions or sins Both these have their seconds to joyne with them Grace hath its second and Corruption its second the Devil and World side with the one and the Spirit of God and holy Angels side with the other The Devil by suggesting to the Flesh sinful thoughts presenting objects and taking all advantages The world joynes with it 1. All wicked men 2. Things and state of the world prosperity and adversity 1 Iohn 2. 15 16. they feed these Lusts Riches Honours Pleasures The Power of God the Intercession of Christ the in-dwelling vertue of the Holy Ghost joyne with Grace the Holy Ghost by his exciting and assisting grace by chasing the Devil away A natural conscience may fight against sin as well as a renewed when a mans conscience is tempted to sin often and Satan and corruption will take no denial when conscience yet resists this is properly a fight this may be in natural conscience Numb 22. 13. Dav. Psal. 73. 13. The difference between the fighting of the natural conscience and of the renewed conscience with sin 1. The conflict in a natural man is between Conscience and the Will and Affections the Will carries the Soul one way Conscience another 2 Pet. 2. 15. In a regenerate man the fight is in the same faculty between Conscience and Conscience there is Sin and Grace in every faculty a party in the Will for Grace and another for Sin this is properly the fight between the Flesh and Spirit in the regenerate id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good the Devils and damned all for evil One saith it is an apparent errour to affirm that a godly man cannot sin with a full consent of will Gal. 5. 17. Sanctification is in every faculty 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain 1. An antecedent and concommitant willingness and unwillingness before the sin one may seem very unwilling while the lust and objects are kept asunder but bring them together the natural conscience presently sins 2. There is a willingness perse and per accidens a wicked man loves sin but for Hell 2. The fight in a natural conscience never puts sin out of dominion Rom. 6. 12 14. There may be in natural man an opposition of flesh against flesh corruption against corruption he may strive against all sin from the dictates of his understanding and his conscience but his will is never troubled at it This opposition is but weak and treacherous he hath no will to any good but a kind of woulding that is but now and then the opposition of the Spirit to the flesh is everlasting and irreconcileable Why doth not the prevailing party keep the other under when it hath gotten the victory A good man hath a twofold strength 1. Habitual a readiness to that which is good and against evil by the work of Regeneration which gives him a Will 2. Actual strength the assisting power of the Holy Ghost which calleth out the graces that are in us strengthens them God is a free Agent when his assistance is withdrawn sin prevaileth Nature opposeth sin with worldly weapons carnal considerations I shall lose my credit the Spirit with heavenly weapons the Word of God I shall offend God grieve the Spirit The Flesh gets the better of nature and at last prevails the Flesh is worsted by the Spirit Sanctification is an imperfect work in this world we are adopted reconciled justified as much at first as ever but sanctified by degrees The imperfection of Sanctification stands in three things 1. All the habits of Grace are weak 2. There remaineth still a whole body of corruption 3. All the acts which they perform here are mixt A wicked man may have fighting about corruption as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference say some between the war in the godly and this in the wicked In the regenerate man there is the flesh against the Spirit and the Spirit against the flesh in the unregenerate there is only flesh contending with it self on several considerations on the one side flesh lusting after a present content and at the same time flesh fearing an after reckoning 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened and the inordinate affection but in the regenerate man faculty against faculty in the whole man in the will somewhat which closeth with sin and somewhat which abominates it 3. In the Matter in the unregenerate the contest is onely about gross sins the gracious heart is against sin as sin and consequently against every sin 4. In the end they propound the unregenerate man to stop the clamours of his conscience and secure his soul from the danger of Hell the godly man to destroy the body of sin and please God in all things 5. In the effects the unregenerate man is given up to walk in the waies of sin but in Gods servants the longer the warre is continued the more corruption is mortified and Grace grows in him It seems their estate then in the second Adam is not better then it was
some Humane Divine those which were established by God Humane those which were established by men Secondly By reason of the matter Divine Laws are divided into Moral Ceremonial and Judicial Deut. 4. 13 14. Mr Hudson in his Divine Right of Government l. 1. c. 2. if he were the Author thereof saith the Ceremonial and Judicial Laws of Moses are but Commentaries on that part of the first and second Table of the ten Commandments which relates to outward actions setting down more ample and particular rules of instruction whereby to order and regulate the outward actions of publick Societies in matters concerning worship and policy according as the Moral Law had done in brief and general terms for regulating the external actions of every private man in particular in relation to the same end The Law of God is that rule of life which he hath enjoyned to man his reasonable creature for the ordering of his actions to his own and the common good and the glory of the maker of all It is called the Moral Law because it setteth down all duties for manners of mankinde The ten Commandments are a perfect platform of obedience summarily delivering in ten words the whole substance of all that duty to which the sons of men stand bound in conscience before God if they be out of Christ to do it without fail or else to be damned if in Christ to strive with all their main to perform it perfectly The Law is the whole will of God and the whole duty of man It was written by God upon Tables of stone to shew the perpetuity and stability of it hereby also was signified the hardnesse of the Jews heart which could not easily receive that impression of the Law It was after delivered to Moses to be kept in the Ark of testimony as a figure of Christs accomplishing them for us The summe of the Moral Law is extant in the Decalogue as the tenth humber is most perfect and capacious so also the moral Law comprehended in ten words by the most wise God is most perfect Some say they were so many according to the number of our fingers the most familiar instrument of numbring Peter Martyr well resembled the Decalogue to the ten Predicaments because as there is nothing hath a being in nature but what may be reduced to one of those ten so neither is there any Christian Duty but what is comprehended in one of these There is a twofold division of the Decalogue laid down in Scripture First Into two Tables Secondly Into ten words or precepts Deut. 4. 13. Matth. 22. 37. First The Decalogue is divided into two Tables Exod. 32. 12. 34. 1 4. Deut. 5. 22. 10. 14. Eph. 6. 1 2. The first Table declareth our duty to God immediately the second declareth our duty to our neighbour for Gods sake The first Table prescribes offices of piety toward God the second offices of charity toward our neighbour Christ himself teacheth this Matth. 22. 37 38 39 40. Holinesse and righteousnesse are often joyned together Luke 1. 73 74. Eph. 4. 24. In the former Table are the four first Commandments in the later the six last It is confessed by all that there are ten Commandments and they divided into Tables But it is a Question between us and the Papists How many Precepts are to be assigned to each Table We assign four Precepts to the first Table six to the second they three to the first Table and seven to the second Vide Aquin. 1â— 2â— Quaest. 100. Art 4. See B. And. large exposit of the Command The Lutherans follow them they joyn together the Precept of not having other gods with that of not making graven Images they divide the last Commandment into two so that one forbids the lusting after another mans wife the other lusting after other things Of this opinion was Austin whom many others followed but especially the Papists almost all and those which some call Lutherans Vide Maresii Colleg. Theol. Both thought that conjunction to be fit that they might excuse their sacriledge by which they are wont to raze out of their books that Commandment of not making nor worshipping religious Images that so also the number of the ten Precepts may be manifest even that Appendix as they call it being also taken away Others would have four Commandments in the first Table six in the second therefore they say those two Commandments are different that of not having other gods and this of not making graven Images and that the forbidding of the lusting after both wife and house is but one Commandment which opinion our Churches commonly imbrace and confirm by reasons drawn out of Scripture and by the authority of many of the Ancients The first Reason is taken out of the collation of those places of Exod. 20. 17. Deut. 5. 21. where the Commandment of not lusting is repeated for when it is so uttered in the first place Thou shalt not covet thy neighbours house thou shâ—lt not covet thy neighbours wife nor his man-servant In the second the words are so inverted that the wife is put in the first place to whom the house field servant are added by which translation of the words about coveting anothers wife and house they rightly inferre the precepts were not distinct The second reason is derived from that that these things are different who is to be worshipped and how he is to be worshippâ—d therefore there is a double precept one concerning theâ—rue object of worship the other concerning the manner and reason how he ought or ought not to be worshipped therefore distinct kindes of Idolatry are forbidden one more grosse by which we erre in the object when the true God either is not worshipped or not alone worshipped the other when he is not worshipped in Spirit and truth or in that manner which he hath prescribed in his Law which make distinct prohibitions St Ierom and generally all the Ancients as well Jews as Christians before Augustine were of that opinion Vide Musc. los. commun in prael 1. Zanch. Decalog l. 1. c. 11. Thes. 4. Those which think otherwise here urge the word which is repeated Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife whence they infer that they are two distinct Precepts But the Law concerning concupiscence is one which forbids thoughts and desires contrary to sound contentment for the object of this Commandment is one and the clause is general in these words Nor any thing that is his If for the variety of things falling under desire we shall make divers precepts two will not suffice The Apostle Rom. 7. 7. citing the last Commandment cals it the Commandment not Commandments Augustine Quaest 71. in Exod. fancied a mystery that the number of three Commandments touching Godmight betoken the Trinity There is a great Question about the Moral Law which was first written in mans heart in the
will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is
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
Commandment directly now indirectly some things are forbidden also not for their own sakes but for some evil consequent that may follow upon them As 1. All occasions of Idolatry and Superstition to our selves and others for what is of that nature will in likelihood draw both our selves or others to great sin though it be not simply a sin yet it is in that respect sinful and therefore cannot be done without sin unless some other greater respect countervailing that evil consequent come betwixt to take away the sinfulness of it Now such occasions of Idolatry are these principally 1. Keeping of Idols that is to say of Images and Pictures which have formerly been worshipped or at least have been by superstitious persons made for that end and purpose this is bad if it be in private places because a man doth not know who may come thither hereafter and so what mischief may be done but worst of all when these are suffered to stand in publick or religious places though the purpose of those which suffer them to stand there be not that they should serve for worship but onely for historical and memorative use For the nature chiefly of the common sort of people being strongly inclined to Idolatry and we so much desiring to have our senses pleased in the Worship of God it shall be very hard and almost impossible that such things should stand long without being worshipped of some at least without being made instruments of worshipping God or Christ in or by them Wherefore S. Iohn wisheth as babes beware of Idols not alone of Idolatry but of Idols because from having Idols to worship them or God by them it is a very easie step wherefore the godly Iews did demolish Idols and were commanded to do so and so I suppose ought all Magistrates and Governours to do in the place where they have power A second means of occasioning Idolatry is familiar society leagues of amity and friendship and mutual help for leagues of peace with such are lawful especially joyning with them in Matrimony which was the fault of the Iews in the time of Nehâ—miah and which was the beginning of Solomons great fall for though the commandment of not marrying with the people round about were in that respect Jewish as it did make a nullity of the marriage yet now also to be unequally yoked with Idolaters as well as any other Infidels cannot be warrantable neither for man nor woman A third occasion of Idolatry is furnishing Idolaters with means of their false worship as making Idols for them printing their idolatrous books or any thing like to this by which they are furthered in their abominations These are occasions of Idolatry Now appearances are chiefly two 1. To be silent and hold ones peace and not manifest a dislike of their deeds when occasion serves for hereby he strengthens the hands of the offenders as if he did not dislike his ill practice 2. To joyne with them outwardly for fear or the like respects though inwardly a man dislike of their wickedness and folly as it seems Solomon did alone go with his wives for fashion sake to their Idol-Temples though after he might in likelihood have been drawn further And such was the offence of those that would in Corinth go to the Idols Temples and sit among their old acquaintance in their idolatrous Feast eating and drinking with them trusting that this was no fault because they knew an Idol was nothing in the world which yet Paul doth blame in them as having communion with Devils in so doing And such is the case of those that will needs go see Mass and there carry themselves in all reverent soâ—t as if they liked all when inwardly they condemned them CHAP. IV. Of the third Commandment THou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his Name in vain THe Lord having injoyned to mankinde that principal service which He most delighteth in and which for it self he doth approve and require commands also the less principal both for the kinds and sorts of it and for a special time to be dedicated thereunto The sorts of this Worship are twofold 1. Solemn 2. Common The solemn Worship is that whereto men do wholly give themselves setting themselves apart from all other things to attend it wholly The Common is that which is to be performed to God joyntly in and with our other affairs so far forth as in them we have any thing to do with him or any thing of his It sufficeth not to honour God in the orderly performance of all religious services commanded by him but even then also when we are busied in our common affairs it is our duty to carry our selves so respectively to him-ward that we may make it appear that we do indeed make him our God and that due carriage is prescribed in this Commandment by forbidding one thing contrary thereto For the explication of the words we are to know that by the Name of God is meant himself so far forth as he hath made himself known to us and all those things by which as men are known by their names he hath pleased to manifest himself unto us These are all referable to two heads his Word and his Works his Works are of two sorts common to all his Creatures as Creation Providence and special to his Church as Election Calling Justification Sanctification Adoption Glorification and in a word the whole world of our Redemption Under the title of his Word are comprehended the holy Scriptures themselves the true Religion therein contained and his holy Titles and Attributes see 1 Tim. 6. 1. All of these are meant by the Name of God To take up this Name of God is to meddle with them or have any thing any way to do with any of them In the solemn Worship of God we are as it were taken up of God and of his Name but in common life we have occasion in divers respects to make use of the Name of God either in word deed or thought and so to make use of them is to take them up To take this Name in vain or for vanity is so to use them as the use of them serveth not for any spiritual good to our souls or any special honour to him For all things are idlâ— and fruitless which serve not for these purposes That is saith Deodate on Exod. 20. 7. thou shalt not make use of it in Oaths and other kind of frivolous unprofitable rash false and impious speeches So then as the substance of the first Commandment was to require piety and of the second true religiousness so the scope of this is to require a godly or holy conversation that is behaving of our selves holily and godly in the course of our lives even then when we are not busied in performing any duty of Religion That in our common and usual speech and actions
we declare what a worthy and reverent estimation we have of the Lord as by speaking all good of his Name Word and Works and in our lawful callings by ordering and behaving our selves wisely and graciously Rogers seventh Treatise of the Commandments c. 15. Thus B. Downame and Wollebius also interprets this Commandment The gracious heart sees God in every thing Exod. 15. 1 2 3. Deut. 33. ult Iudg. 5. 3 4. 1 Sam. 2. 2 3. In afflictions I held my peace because it was thy doing saith David in mercies Gen. 33. 10. See ver 4. Psal. 44. 3. Reasons 1. The Lord promiseth this as a great mercy Matth. 5. 8. See God in all his dispensations here and beatifically in Heaven 2. This will set one in Heaven Matth. 18. 20. the Saints in Heaven injoy God in all 3. The Lord requireth this of us he alone should be exalted Isa. 2. 17. Rev. 21. 22 23. Now we will proceed to shew what things are 1. Required in this Commandment 2. Forbidden in this Commandment The things required may fitly be drawn to these two head 1. A due and right use of such holy actions as fall out to be performed in and with our common affairs by which we do call God himself as it were to intermeddle with our businesses and affairs 2. A right and due behaviour in our common affairs so far as they may any way touch God or concern him For the first there are say some though this be controverted two holy actions whereof we have many occasions to make use of in our ordinary dealings these are An Oath A Lot An holy action is that which hath God for the next and immediate object and which is done for the exercising of holiness either in whole or in part as for the next immediate end thereof which description doth sufficiently distinguish the thing described from all other things and agrees to all such things which are of that kinde and this description doth equally agree to these two forenamed things viz. a Lot and an Oath both of which are holy 1. For an Oath I will declare 1. The nature 2. The use of it For the nature of an Oath there are the essential or proper parts of it and the next and proper end whereto those parts are to be applied in the taking of an Oath The parts of an Oath I tearm those several and distinct acts which are included in it and each of which must be conceived to be done at least implicitely when we take an Oath There are four in all 1. An Affirmation or Negation either narrative or obligatory that is either barely declaring what is or is not or else binding one to or from some thing and this it hath common with common speech 2. A confession of Gods Omniscience Omnipotence Justice Authority and other like holy Attributes all included in the mention of his holy life in that usual form of swearing The Lord liveth 3. Invocation of Gods Name or a calling upon him to shew these holy Attributes of his in bearing witness to the truth of that which we do swear Assumere Deum in testem dicitur jurare quia quasi pro jure introductum est ut quod sub invocatione divini testimonii dicitur pro vero habeatur Aquin. secunda secundae q. 8. art 1. 4. Imprecation against our selves or a putting over our selves into his hands to be by him punished according to his power and justice if the thing we affirm be not true or if we do any way falsifie our Oath Wherefore these two parts are frequently expressed in an Oath though they be most times omitted and the bare Name of God mentioned saying The Lord liveth The Apostle saith God is my witness whom I serve with my spirit in the Gospel of his Son And I call God to record against my soul. And Ruth takes her Oath in these tearms The Lord do so to me and more also if any thing but death shall separate betwixt thee and me So Solomon God do so to me and more also if Adonijah have not spoken this word against his own life These are the parts of an Oath The end or purpose to which these all must be applied is the ending of some doubt or controversie and so setling of peace and quietness for so saith the Apostle Heb. 6. 6. An oath for confirmation is to them an end of all controversies For God is so great a lover of peace and concord amongst men that he is well pleased that they make use of his Name for the preventing of dissention and establishing of peace To these two things must be added a third that we may fully know the nature of an Oath and that is the object of it or the person to be sworn by which should have been named in the first place and that is God himself as witnesseth the Prophet Jer. 4 2. Thou shalt swear the Lord liveth So Deut. 6. 11. Thou shalt fear the Lord and serve him and swear by his Name 10. 20 Thou shalt cleave to the Lord and swear by his Name These things now laid all together give us to understand the true nature of an Oath viz. That it is an holy action wherein we refer our selves unto God as a competent witness and Judge for the confirmation of the truth of our speeches to make all doubts and controversies cease See Robinsons Essayes Observ. 49. Hitherto we have seen the nature of an Oath let us search into the use of an Oath and shew 1. Upon what occasions it is to be used 2. In what manner it is to be used The occasions of using an Oath are for the satisfying of one that requireth or will accept it in a thing of some weight either for it self or for the consequents whether it be before a Magistrate judicially or in private speech as also for the tying and binding ones self to do or not to do a thing of some moment which I might else by some occasion be altered in In all these cases we have examples of good men that have used swearing and therefore we may also lawfully swear To satisfie another that requires it Abrahams servant took an Oath about the taking of a wife for Isaac and Ioseph about burying his father in Canaan and the Israelites about burying Iosephs bones To satisfie another that would accept the same Paul swore to the Romans and Corinthians of his good affection to the one and the cause of his not coming to the other To binde himself Solomon sware to put Adonijah to death and Ruth to go with her mother and the Prophet Elisha not to leave Eliah So when it falleth out that in a matter of some moment there is cause of satisfying another in giving him assurance that I speak truth or of binding my self to speak truth and accomplish the truth of my words then it is an honour to God that we interpose his Name to assure others and tie our selves to
make confession of the truth of God in whole or in part as any occasion shall be offered So saith St Peter 1 Pet. 3. 15. Be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and with fear And this is a thing of so great necessity that no appearance of danger no terrour no threatning must affright us from it if we have a due calling thereunto wherefore our Saviour requireth that we should confesse him before an adulterous and crooked generation saying Matth. 10. 32. Whosoever shall confesse me before men him will I confesse before my Father which is in Heaven And St Paul commendeth Timothy 1 Tim. 6. 20. because he had professed a good profession before many witnesses and setteth before us in the next verse the example of Christ who before Pontius Pilate witnessed a good confession boldly averring that he was the Sonne of God and saying That he was sent to bear witnesse to the truth John 18. 37. and the Lord saith of St Paul That he had called him to bear his name before the Gentiles and Kings and before the people of Israel And so must we order our selves in regard of our words It follows to shew what our carriage must be in regard of our deeds and that both 1. Generally 2. Particularly In General there are also required two things 1. To walk worthy the Gospel 2. To suffer for righteousnesse sake and for the name of Christ. First then every one which is called by the name of Christ must walk as becometh the Gospel of Christ urging himself to such behaviour of life in all things that religion may be well spoken of by means of his good carriage This is to have our life shine forth so before men that they may see our good works and glorifie our Father which is in heaven Mat. 5. 16. See 1 Pet. 2. 15. 3. 1. Phil. 1. 27. Ephes. 5. 8. 1 Thess. 2. 11 12. A man professing to be of the Christian religion is to honour that name by a special care of all his wayes that he may shew forth such goodnesse as all men may be allured to love and like religion for his sake and is to deny himself some lawfull things that he may not open the mouths of those which are willing to speak evil and when out of a desire to make religion well thought and spoken of we do thus look to our selves we honour the name of God exceeding much Secondly Every man is bound resolutely and cheerfully to suffer for well doing and for defence of the truth as Christ saith Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake and after Rejoyce and be glad when all men speak all manner of evil of you for great is your reward See Phil. 1. 29. 2 Tim. 2. 3. 1. 12. Heb. 10. 32. Matth. 10. 38. Our Saviour saith that his Disciples must take up their crosse and follow him that is must resolutely make account with themselves to bear tribulation for his sake and all that will live godly in Christ Iesus must suffer persecution 2 Tim. 3. 12. and Paul saith of himself to them which by weeping sought to withdraw him from going up to Ierusalem where it was fore-told that bonds and imprisonment did abide him that he was ready not alone to be bound at Ierusalem but also to die for the name of the Lord Iesus Act. 21. 13. according as in the former Chapter Acts 20. 24. That he counted not his life dear so that he might finish his course with joy Now this suffering if it be to bloud is called Martyrdome which is one of the most glorious services that a man can do for God and shall be most plentifully rewarded in which cup Stephen had the honour to be the first that ever pledged our Lord Jesus Christ as it is recorded Act. 7. 60. And thus must we order our lives in general by being careful to excell in doing good and yet chearfully to suffer as if we did evil Now more particularly we must use sanctifiedly all the creatures of God and do in a sanctified manner all that ever we do and this sanctified use of the creatures stands in four things First In doing all things out of a well informed conscience having knowledge out of Gods word concerning the lawfulnesse of our doing or enjoying this or that This is to have things sanctified to us by the word of God as the Apostle speaketh 1 Tim. 4. 5. viz. to have our hearts grounded upon the Word concerning the lawfulnesse of them and this well-grounded perswasion of the warrantablenesse of our actions is the faith without which he that doth any deed sinneth as we learn Rom. 14. ult and therefore the Apostle saith in the case of meats and the like Rom. 14. 5. Let every man be thorowly perswaded in his own minde For as a childe or servant doth greatly dishonour his Parent or Master if he will adventure to do any thing that pleaseth himself never regarding whether his Governour like or dislike it but it is a sign of good respect if he dare not adventure upon a thing unlesse he have some good reason to make him conceive that his Master or Parent will approve thereof so standeth the matter betwixt God and us wherefore it is an honouring of God thus to take his warrant with us in all things Secondly We must crave Gods leave for and blessing upon the use of good things in particular when we know in general that we may lawfully use them So Paul tels us that meat drink marriage and all things else are sanctified by prayer 1 Tim. 4. 5. that is by calling upon God for his license to use such benefits or to do such things and to have his blessing upon them Thus we do sanctifiedly use them when we thus ask leave of God and help from him to do them Men look that he which would use any of their goods should crave their good will and that those which would enjoy their help in any thing should request it for it is a poor thing that is not worth asking and leave is light so doth God look that we should carry our selves toward him and by using all things in such sort we do acknowledge our dependance upon him confesse his Providence Soveraignty and Power over our selves and all things and so worthily exercise the principal graces of God in our souls for he that will not dare to meddle with any thing in the house till he have requested the good will of such a one doth by this deed confesse him to be the Lord of the house and of all things in it Thirdly We are to return thanks to God for his goodnesse when we have enjoyed any good thing from him for so also the Apostle tels that things are sanctified to us by thanksgiving 1 Tim. 4. 6. when we have lent one any
matter is light and vain which occasioneth us to take it up Also in a promissive Oath there is an abuse if one swear to do that which is sinfull and wicked or not to do that which is commanded and required at his hand by God for this is not to swear in righteousnesse but unjustly Therefore David in swearing to kill Nabal did greatly offend and so did Herod in swearing to do for Herodias whatsoever she should ask not excepting unlesse it were sinfull and wicked that she should ask And such also it may seem was the Oath of the other Tribes when they sware not to give any of their daughters to wife to Benjamin for this was to cut off one Tribe from Israel which they ought not to have done and therefore afterwards they were compelled to use tricks to break that Oath giving the Benjamites authority to steal wives that so they might have them and yet the Parents not seem guilty of this Oath because they did not give them with their consent and good liking And thus much for the abuse of an Oath in regard of the matter Now the abuses in regard of the manner of swearing follow The first abuse in the manner of swearing is against truth when men do swear falsly or deceitfully This is condemned Psal. 24. and by Zechary chap. 8. 17. Love no false Oath for these are things which I hate saith the Lord. So a false Oath we see is abominable to God This is to defile the name of God and to draw him into fellowship with our lying so farre as may be Now falshood is when a mans words do not agree with the conceits of his minde or his conceits with the things which he speaketh of So there is a double falshood one witting the other unwitting The witting falshood is when a man utters things contrary to his own thought and meaning And this is also double 1. Plain and palpable and flat falshood 2. Cloaked coloured and painted falshood Palpable falshood is when a man doth not so much as labour to cast any colour of truth upon his Oath but swears that which is evidently false and this is in an assertive Oath when a man swears a thing to be or not to be which he either knows or thinks to be otherwise This was the fault of Peter when he denied his Master with an Oath This was done by him in a passion of fear yet did it not wholly excuse his sinne but it is worse when it is done premeditately and upon deliberation as the false witnesses did which Iezabel appointed to swear against Naboth and this is so grievous a sinne that it doth plainly prove a man to be an Atheist in heart for who that acknowledgeth God would call him to witnesse a lie and it is all one in this case whether a man think the thing only to be false or it be so indeed for if his words disagree with his thoughts though his thoughts agree with the thing accidentally and by chance there is the most blame-worthy and condemnable falshood Also there is palpable falshood in an assertive Oath when a man sweareth to do that which he hath no minde purpose nor meaning to do nay nor perhaps doth not know what it is that he swears to but takes the Oath for example or custome for no man can have a true meaning to do he knows not what And if any man should know anothers meaning not to be such as his words pretend he would surely condemn him of perjury therefore in the like case he must needs also condemn himself This is open and palpable falshood coloured falshood is when a man makes a shew of truth but hides his meaning with craft as in equivocations reservations and the like for example when a man intends his Oath in another meaning then that which is expressed to him by the persons which cause him to take the Oath and which he knows they do take him to mean and which he would have them to take his meaning in For a good man must speak the truth in his heart and therefore also must swear it Now he doth not so when he sweareth thus deceitfully so deceit is not a remedy against falshood but alone a cloak for falshood which maketh it lesse seen but not lesse sinfull And the grossest kinde of deceit this way I think is that of equivocations and reservations when a man of purpose takes the words of his Oath in another sense then they are intended as Are you a Priest I swear No meaning a Priest of Venus though I be a Popish Priest or when he reserves something in his minde which being added to the words of his mouth make up a truth but being taken by themselves contain a falshood as Are you a Priest No meaning not to tell you Surely the words of Ananias and Saphirah were no lie if this kinde of jugling were good yea Peter was unjustly charged to have sworn falsly if this were a just defence for he might easily mean I know not the man meaning to tell you of it at this time But onely Popish persons which are willing to strive for their safety will maintain this falshood wherefore we take it for granted to be naught and wicked what is if this be not to swear deceitfully which is blamed Psal. 24 Now there is also an unwitting falshood more pardonable of the twain and yet bad enough when a man swears that which he thinks is true but indeed is not true he being deceived in his opinion And this kinde of falshood is often brought into an Oath by reason of rashnesse when men take not their Oath in judgement they often offend against truth The conceits of things going alone are not the measure of words but the things themselves also and if the words agree not to both there is not perfect truth in them but some admixture of falshood This is the first abuse of an Oath for the manner against the Truth Other abuses there are contrary to judgement And first When a man swears ignorantly not knowing the nature of an Oath and must of necessity abuse it in that he cannot have the regard of it which he should if he know not the nature of it Secondly when he swears rashly and causelesly in his common speech and talk the things being such as require no oath which is plainly condemned by our Saviour Zach. 5. 2. Matth. 5. 34. and by his Apostles Iam. 5. 12. counterfeit oaths and vehement affirmations as being more then yea and nay are naught and blame-worthy Thirdly When a man swears ragingly in his choler and passion which is to pierce through the Name of God as the wicked wretch did in the Camp of Israel for which he was stoned Levit. 24. 10. Fourthly when he swears irreverently without any due regard of God when he hath just cause of swearing for this is contrary to fearing of an oath commended Eccles. 9. 2. So much
life and health of my neighbour Therefore in this he treats of all those things which are called man-slaughter in the Scripture Christ in Matth. 5 21 22 23 24 25. shews that this precept is violated not by outward works only but also by the inward motions of the heart by words and gestures anger malice envy and desire of revenge are the inward things that hurt and hinder the life of man Mark 10. 19. Luke 18. 20. Rom. 13. 9. the sixth and seventh precepts are brought in in an inverted order Thou shalt not commit adultery thou shalt not kill In the Hebrew books they are constantly rehearsed in this order that they are placed in the Decalogue as Matthew hath disposed them Chap. 19. 18. The transposition of them is free out of the Tables of the Law where the things themselves onely are considered and many precepts heaped together in one verse 1. We are forbid to kill without any specifical determination either of persons manner number or instrument for the Law giver doth not say Let not the man kill or Let not the woman kill or Kill not thy Father kill not a Citizen Thou shalt not kill publickly thou shalt not kill with a Sword or Club or thou shalt not kill many but in general thou shalt not kill that killing in general may be understood to be forbidden 2. The Commandment being negative accuseth the corruption of our nature by which we are prone to kill The affirmative meaning of this precept is propounded in that Epitome of the whole second Table To love my neighbour as my selfe Object God commands Abraham to kill his son Isaac Gen. 22. 2. Answ. God is an absolute Soveraign over all the creatures his Law is grounded in his Soveraignty to give a Law is an act of Soveraignty his Soveraignty is not bound by the Laws he gives as he works miracles sometimes and goes beyond the rule in natural things the fire burns not the Sunne stands still nay goes backward so in moral things 2. The will of God is the rule of goodnesse 1 Iohn 3. 4. In actionibus divinis nihil est justum nisi quia volitum therefore that may be a duty to one which is a sinne to another and a duty at one time but a sinne at another as in circumcision 3. Divers acts in Scripture declare that what is by a general rule a duty may be sometimes a sin and so on the contrary Gods immediate discovery was loco specialis mandati as in that of Ehuds stabbing Eglon Moses killing the Aegyptian Samsons killing himself Eliahs calling for fire from heaven Luke 9. 53. yet Gods will is not changed though he change his commands 4. This crosseth not the sixth Commandment which forbids me to take away the life of my neighbour unjustly 5. God had most holy ends in this Commandment 1. To shew that his Soveraignty over the creature is not bound by the Laws he gives Gods Laws set bounds to us not to him 2. He did it to try the faith and obedience of Abraham Heb. 11. 17. Gen. 22. 3. That he might give to the world example of an experiment of the power of grace it will obey not only in ordinary but in extraordinary cases as God dealt not with Iob in his afflictions according to a ruled case Iob 5. 1. to give the world an experiment of his patience Murder is a grievous sin and will lie upon a mans conscience as may be seen in the example of Cain Abimelech Saul Absolom and specially of Iudas Clamitat in Coelum vox sanguinis Sodomorum Vox oppressorum merces retenta laborum Genesis 4. 10. 18. 21. Exodus 2. 23. Iames 5. 4. There lived in the East a kinde of men called Assassins dwelling upon certain woody mountains under the subjection of a Lord that had no other name but the Old or Great of the Mountain This Lord by the skilful making of a fools-paradise of carnal delights and pleasures wherewith he held his Subjects bewitched had gotten such a hand of them being very many in number that they made him a solemn promise to kill all the Princes that were adversaries to their religion many of the Christian Princes in their voyage for the winning of Ierusalem and the holy Land were much annoyed by them Therefore the Italians and French have ever since for their sakes called all those that wilfully attempt or execute any murder Assassins Camerar Historio Medit. l. 2. c. 10. Reasons First It is a most manifest sinne evidently discovered to the conscience of every man not alone by the clear prohibitions of it in Scripture but also by the very light of nature as appears by the Laws made against it in all Common-wealths and because it manifestly contradicts the most undeniable principle of practice which is engraven in every mans heart Do as you would be done to Now it is certain every mans soul tels him that he would not have his bloud causlesly shed by another Secondly The effects of murder are exceeding bad the chief of them may be referred to two heads injuriousnesse to many mischievousnesse to the committer First It is extream injurious to God and also to men to God in three respects 1. It transgresseth his Law and violateth his authority by doing that which he hath absolutely forbidden to be done 2. In that it defaceth his Image for man was made after Gods image and doth yet retain some lineaments thereof as I may call them though very much blotted and blâ—rred by his fall yet such as should make every man to shew more respect unto them then in a rage or otherwise to cancel and demolish it quite that which is yet in some degree a representation of the glory of God 3. It usurps upon Gods royal and divine Prerogative for as he alone can make a man so hath he assumed to himself the priviledge or power of unmaking men no man should adventure to do it without his special warrant and appointment Secondly It is injurious also to men as well as to God both to private persons and also to publick Of private persons First The person murdered is wronged with a great wrong and that which goes beyond all satisfaction in that he is at once robbed of friends and goods and honours and all the benefits of this life which in the taking away of life are taken away from him and he from them and also for that his soul is either deprived of that increase of glory which he might have had in heaven by the continuance of his life if being godly he had lived or else deprived of that possibility which during life remained to him if he were not yet godly Next the friends and well willers brethren kindred wife children of the murdered are greatly wronged in that both their hearts are filled full of grief and heavinesse for the untimely and violent death of one that was near unto them and also deprived
word all wanton and uncleanly speeches phrases songs that may be and is called wanton which tends to satisfie unlawful lust in ones self and to provoke it in another Words that may enkindle and enflame grosse words tales of unclean acts and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them This is that which the Apostle cals rotten communication when he saith Let no corrupt or rotten communication come out of your mouths and again It is a shame to name the things that are done of them in secret When a man talks of any impure action with delight when he maketh mention of any impure part or deed with intent to stirre up others especially when he doth sollicite another unto this deed by such speeches or means this is an horrible sinne for nothing then stands betwixt words and deeds but want of opportunity This is the breach of this Commandment in Word Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action or the action it self 1. In regard of things leading to the action there is wantonnesse or lasciviousnesse so the Scripture cals it in the several parts of the body the eye the ear the foot the hand And 2. In the whole body as all impure imbracings and kissings which is called by the Apostle dalliance or chambering and mixed dancing of men and women especially if it be a wanton dance with a wanton ditty Thus is this Commandment broken by actions leading to the leud deed Now by the deed it self either out of Matrimony or in Matrimony Out of Matrimony by two sins 1. Uncleannesse 2. Fornication Uncleannesse is all strange kinde of pleasure by this act where it is done otherwise then according to the rule of nature this is either with others or with ones self There is a self-pollution 1. Speculative in wicked and unclean thoughts therefore God is said to be The searcher of the heart and reins which are the center of those lusts Matth. 5. 28. 2. Practical in unclean acts Some Divines say polluting of ones self is a greater sinne then the polluting of others because it is against a greater relation but in polluting others they pollute themselves therefore that is the greatest sinne Fornication is when two single persons that have not entred into a Covenant of Marriage do abuse each others bodies It is called Fornication à fornicibus in quibus Romae solebant meretrices prostrare from the vaulted houses where such strumpets used to prostitute themselves 1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin vers 13. 1. It crosseth the end of Gods Creation The body is not for fornication but for the Lord. A third Argument is drawn from the glorious resurrection vers 14. glory and immortality shall be put on the body therefore it should not be polluted here A fourth Argument is drawn from the spiritual relation between the body and Jesus Christ it is a member of his mystical body ver 15. A fifth from the spiritual Union between the body and the Lord vers 16 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins vers 18. No sins are more against ones own body A seventh Argument is taken from the inhabitation of the Spirit in them vers 19. They are dedicated to the Lord no unclean thing might come into the Temple when it was dedicated to the Lord 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves soul and body unto God Ye are not your own vers 19. therefore Gods it is an act of justice suum cuique tribuere The ninth is drawn from the act of redemption v. 20. You are bought with a price Christ hath purchased the body as well as the soul therefore you should gratifie God with both It is a fearful sinne No fornicatour shall enter into the Kingdom of Heaven 1 Cor. 5. 11. 6. 9. Reasons 1. It is a cause of many other sins Prov. 23. 28. 2. A punishment of other sin Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24 26 28. 3. It is directly opposite to sanctification 1 Thess. 4. 3 4 5 7. 4. No sinne is committed with such delight and pleasure as this is and therefore it must bring in the end more bitternesse to the soul therefore the Scripture speaks so often of the bitternesse of this sinne Heb. 12. 15 16. Iob 13. 26. These tricks of youth will be bitter to men one day Prov. 5. 3 4. Eccles. 7. 27 28. See Iob 3. 12. Prov. 6. 30 31. Heb. 13. 4. Rev. 21. 8. The Turks thus punish whordom they take the paâ—ch of a beaâ—â— new killed and cutting a hole thorow thrust the adulterers head in this dung-wallet and so carry him in pomp thorow the streets Some Countreys punish it with whipping others with death The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate was death Levit. 20. 10. Thus is this Commandment broken out of marriage in marriage it is broken by the married in regard of others or themselves In regard of others by the sinne of adultery which is coming near another mans husband or wife For whoremongers and adulterers God will judge and those that do such things shall not inherit the kingdom of Heaven He that committeth this sinne doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever Therefore the Lord in the Decalogue hath placed that Commandment as a greater before that of theft and Salomon Prov. 6. 30 35. maketh the Adulterer farre worse then a thief because he may make satisfaction to a man for the wrong he hath done him so cannot the Adulterer That is a dreadful Text Prov. 2. 19. The mother of Peter Lombard the Master of the Sentences and Gratian the Collector of the Decrees and Peter Comestor an Authour of School-Divinity was but a whore and she being near unto death confessed her sinne and her Confessour reproving the crime of her adultery committed and exhorting her to serious repentance she answered she confessed adultery was a great sinne but when she considered how great a good followed thence since those her sons were great lights in the Church she could not repent of it A Papist in Queen Maries time taken in adultery in Red-Crosse-street said Yet I thank God I am a good Catholick Sylla sirnamed Faustus hearing that his Sister had entertained two adulterers into her service at once which were Fulvius Fullo and Pomponius whose sirname was Macula he put it off with a jest upon their names Miror inquit sororem meam Maculam habere cum Fullonem habet Of this sinne there are two kindes First Single
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and
best Expositors of it ibid. Iudgement The last Iudgement l. 10. p. 859 All are to be judged and by Christ l. 10. p. 859. to 862 The day of Iudgement terrible to the wicked but comfortable to the godly l. 10. p. 860 861 The time uncertain the place and signs of it l. 10. p. 861 862 The preparation and performance of it and Corollaries from it l. 10. p. 862 863 Iunius commended l. 1. p. 116 Iurisdiction Ecclesiastical l. 6. p. 466 467 Iustice. Whether inherent Iustice be actual or habitual l. 7. p. 518 Iustice what it is l. 7. p. 588 589 Iust. God is Iust l. 2. p. 181. to 184 Whether God see sinne in the Iust l. 7. p. 523 Iustification How the word is used in Scripture and what Iustification is l. 7. p. 512 The difference between it and vocation ibid. Whether all one with remission of sins l. 7. p. 513 The parts of Iustification l. 7. p. 514. to 521 One may be certain of his Iustification l. 7. p. 524 525 The several periods of Iustification l. 7. p. 515 Iustified Whether we be Iustified by inherent or imputed righteousnesse l. 7. p. 517 518 Whether we be Iustified by Christs active and passive obedience l. 7. p. 518 519 Whether faith alone Iustifies l. 7. p. 528 529 K KImchi commended l. 1. p. 112 Kinde God is Kinde l. 2. p. 191 Kingdom Kingdom of God two-fold l. 8. p. 643 The meaning of that Petition Thy Kingdom come l. 8. p. 643 644 Kings Kings why they are so called the Authors of those two Books and best Expositors of them l. 1. p. 33 Knowledge l. 7. p. 589. to 593 L LAbour Christ underwent hard Labours for us l. 5. p. 428 Lactautius commended l. 1. p. 115 Lamentations Lamentations why so called l. 1. p. 38 Where and how long Ieremy prophesied ibid Fit to write Lamentations and why ib. The best Expositors of it ib. Latine The Vulgar Latine Translation why so called l. 1. p. 64 Which are the best Latine Translations of the New Testament ib. Law Law what it is l. 9. p. 751 The Moral Law l. 9. p. 751. to 756 There are four precepts in the first Table and six in the second l. 9. p. 751 The Moral Law is in force in the Christian Church l. 9. p. 751 752 753 It is a glasse bridle rule ib. The Law cannot be perfectly fulfilled in this life l. 9. p. 850 831 Legends why so called l. 1. p. 24 Leviticus Why the third Book of Moses is so called l. 1. p. 31 32 The best Expositors of it ibid. Lexicon Which are the best Lexicous for understanding the Hebrew and Greek text l. 1. p. 111 Liberty The willing good necessarily hinders not Liberty l. 3. p. 272. 278. m. Life Several kindes of Life l. 2. p 139 140. l. 7. p. 537. 538 How Gods Life differs from the life of the creatures l. 2. p. 140 141 What spiritual Life is ibid. Wherein natural Life and it agree and differ ibid. Evidences of spiritual Life Motives to it and Means of it l. 7. p. 539 540 Life everlasting l. 10. p. 568. to 571 Light Light an excellent work of God l. 3. p. 240 241 Its abstruse nature and excellent use ibid. Limbus Insantum l. 10. p. 862 Lion A strange story of a Lion l. 3. p. 267 Living God is Living l. 2. p. 139. to 142 Long-suffering God is Long-suffering l. 2. p. 187 Lot The nature and use of Lots l 9. p. 792 793 When abused l. 9. p. 803. to 806 Love Love what in God l. 2. p. 167 168 The Properties of it l. 2. p. 168 Our Love to him ibid. The affection of Love in us what l. 7. p. 551 Gods Image in it ib. It s corruption and sanctification l. 7. p. 551. to 554 Luke Luke only makes a Preface before his Gospel and who best interpret him l. 1. p. 15 The difference between Lumen and Lux l. 3. p. 240 The Lutherans confuted about the ubiquity of Christs body l. 2. p. 147 Lying l. 4. p. 366 367 Lyranus commended l. 1. p. 116 M MAimonides commended l. 1. p. 112 Malachy when he wrote and who best expound him l. 1. p. 40 Maldonate commended l. 4. p. 367 Malice ibid. Man made after Gods Image l. 3. p. 288 Mark Mark wrote in Greek l. 1. p. 41 42 45 When he wrote and who best expâ—und him l. 1. p. 45 Martyrs Divers suffered for the truth l. 1. p. 14 15 How true Martyrs differ from false l. 1. p. 15 Masius commended l. 1. p. 117 Masse Masse why so called the evil of it l. 8. p. 700. to 703 Private Masse unlawful l. 8. p. 703 704 It is not lawful to be present at the Masse l. 8. p. 704 Massorites their exact diligence in numbering the words and letters and points of Scripture l. 1 p. 66 67 Masters their duty l. 9. p. 828 Matthew Matthew wrote in Greek l. 1. p. 〈…〉 Never any doubted of the authority of 〈…〉 〈…〉 When he wrote and who best expound 〈…〉 〈…〉 Mediatour Mediatour who and how Christ is our Mediator l 9 p. 4â—â— 450 Whether Christ was a Mediatour according to both his Natures l. 5. p. 410 411 Meditation Meditation what it is l. 1. p. 24 When it is fit to Meditate of the creatures l. 3. p. 230 231 Marks to try when we Meditate fruitfully of the creatures ibid. Meek How God is Meek l. 2. p. 171 Memory what it is its sanctification l. 7. p. 546 Mercy Mercy what in God l. 2. p. 177. to 181 How his Mercy differs from mercy in us l. 2. p. 177 On what terms and to whom he will shew Mercy l. 2. p. 179 What in us l. 7. p. 593. to 596 Metals Metals what l. 3. p. 249 Which most precious ib. m. Meteors what they are their several kindes and matter l. 3. p. 243 244 Micah Micah when he prophesied and who expound him well l. 1. p. 39 40 Minister Minister his calling l. 6 p. 456. to 459 The Minister afore the Church l. 6. p. 457 His duty l. 9. p. 831 832 The honour of that function and their maintenance l. 6. p. 460 461 Miracles Miracles of Confirmation and Preservation l. 1. p. 12 13 How true and false Miracles differ l. 1. p. 13 14 What they are l. 2. p. 127 128 Monks Monks why so called they are highly honoured by Papists l. 6 p. 479 480 Moon Moon how called in Latine and Hebrew l. 3. p. 260 It is the cause of the Seas ebbing and flowing ibid. Mortification l. 7. p. 535. to 538 Mountains a great work of God l. 3. p. 250 Murder Murder what it is l. 9. p. 835 A crying sin l. 9. p. 837 838 Self-murder a great sin l. 9. p. 838 839 Murmuring l. 4. p. 367 368 Mystery Mystery of the Trinity a great Mystery l. 2. p. 215 N Nahum NAhum when he wrote and who expound him best l. 1. p. 40
Name What is meant by Gods Name l. 9. p. 789 What it is to take Gods Name in vain ibid. Navigation The art of Navigation a great work l. 3. p. 252 253 Useful l. 3. p. 254 Nazianzen commended l. 1. p. 114 Necessary The Scripture is Necessary l. 1. p. 84 85 God is a Necessary Essence l. 2. p. 157 Nehemiah Nehemiah why so called l. 1. p. 34 The best Expositors of it ibid. Night Night what l. 3 p. 241 Its usefulnesse l. 3. p. 242 Numbers Numbers why the fourth Book of Moses is so called l. 1. p. 32 The best Expositors of it ibid. O Oath OAth the nature and use of it l. 9. p. 790. to 793 The abuses of it l. 9. p. 800. to 804 Obadiah Obadiah when he prophesied l. 1. p. 39 Dt Rainolds expounds him well ibid Obedience Obedience what it is l. 7. p. 543 Its kindes ibid. Obey We should Obey God and why l. 2. p. 166. l. 7. p. 543 544 Obscure Many things in the Scripture Obscure and difficult l. 1. p. 101. to 103 And why l. 1. p. 102 The difference between Mare and Oceanus l. 3. p. 252 Omnipotent God is Omnipotent l. 2. p. 191. to 194 Omnipresent God is Omnipresent l. 2. p. 144 Christs body is not l. 1. p. 104 Omniscient God is Omniscient l. 2 p. 160. to 163 One God is wholly One l. 2. p. 157. to 160 Oppression l. 4. p. 368 Ordination Ordination of Ministerâ— l. 6. p. 457 458 Distinguished from election l. 6. p. 458 Origen Origen commended for his diligence l. 1. p. 113 114 Censured l. 1. p. 113 P PAlm-tree what l. 3 p. 257 Papists confuted l. 2. p. 177. l. 4. p. 311 321 358 Paradise Paradise where l. 3. p. 293 Whether destroyed by the floud ibid. Paraphrase The use of the Chaldee Paraphrases is very great l. 1. p. 61 Parents duties to their children l. 9 p. 825 826 827 Pastors Pastors their names they were of years before they entred into that function l. 6. p. 454 Their Office vindicated l. 6. p. 454. to 457 Patient God is Patient l. 2. p. 186 What Patience is in us ib. Paul a great Champion of grace l. 2. p. 177 Peace l. 7. p. 597 600 Pearls which best and why they are called uniones in Latine l. 3. p. 249 Perfect The Scripture is Perfect l. 1. p. 85. to 92 God is Perfect l. 2. p. 153 154 Person Person in the Trinity the word used in Scripture l. 2. p. 204 The word may well be used ibid. What a Person is l. 2. p. 207 Several things required to a Person l. 2. p. 207 The communion and distinction of the Persons in the Trinity l. 2. p. 213 214 Pelagius Pelagius mentions grace often but hides his meaning l. 2. p. 177 He saith grace is given for our merits l. 2. p. 175 Pelagians confuted l. 4. p. 316 Pentateuch Pentateuch why so called l. 1. p. 30 Contains a History from the beginning of the world to the death of Moses ibid. Who have written well on it l. 1. p. 31. See l. 1. p 21 People the duty of People to their Ministers l. 9 p. 831 832 Perjury l. 4. p. 368 Perseverance l. 4. p. 369 600 Peter Whether he exercised a primacy at Rome l. 6. p. 474 Peter who best expound both those Epistles l. 1 p. 51. Philemon who best interpret him l. 1. p. 48 Philippians who best interpret it ibid. Piscator commended l. 1. p. 115 116 Plain The Scripture is Plain in fundamentals l. 1. p. 99 100. to 105 Polygamy l. 4. p. 369 Poor Christ was Poor for our sakes l. 5. p. 425 427 Postils Postils what they are l. 1. p. 11. m. Censured l. 1. p. 117 Prayer Prayer must be to God alone not Saints l. 8. p. 614 615 And in Christs name ibid. Kindes of Prayer l. 8. p. 625 Mental and vocal Prayer l. 8. p. 631 632 Sodain and composed Prayer l. 8. p. 632 Set and prescribed Prayer ibid. What gesture we should use in Prayer l. 8. p. 635 The place and time of Prayer l. 8. p. 635 636 What we must do after ibid. The Lords Prayer opened l. 8. p. 637. to 655 Corollaries from the defects of our Prayers l. 8. p. 618 619 620 Motives and Means to Prayer l. 8. p. 62â— 621 The efficacy of Prayer l. 8. p. 621 622 The godly must pray and persevere in Prayer l. 8. p. 622 623 Objections against Prayer answered l. 8. p. 625 Who not to be prayed for l. 8. p. 628 Preaching Preaching what it is l. 6. p. 461 462 Whether private persons not in office may preach l. 6. p. 462 463 Ministers must preach often and denounce Gods judgements against sinners l. 6. p. 463 464 Predestination Predestination what l. 2. p. 218 How it differs from Election and Providence ib. The parts of it l. 3. p. 219 The errour of the Predestinati l. 3 p. 223 Prescience Gods Prescience or fore-knowledge l. 2. p. 164 Distinguished l. 3. p. 121 Pope Pope what the word signifies l. 6. p. 484 Whether the Pope of Rome be Antichrist l. 6. p. 474 475 Whether he be Christs Vicar above all other Bishops above Kings can make Laws to binde the conscience determine controversies of faith l. 6. p. 476 477 478 Whether he can pardon sins l. 6. p. 478 The Papists make the Pope a god in divers particulars l. 6. p. 483 Present God is every where Present l. 2. p. 144 145 146 147 Presumption what l. 7 p. 570 Pride Pride a great sinne l. 4. p. 370 371 372 Principle A double Principle in Divinity l. 1. p. 5 How Principles may be demonstrated l. 2. p. 123 Prophaneness what l. 9. p. 780 Prophets How the Prophetical Books are divided l. 1. p. 39 Why twelve Prophets are called the lesser ibid. Who expound the lesser Prophets ibid. Proverbs Proverbs by whom written their excellency l. 1. p. 36 The best Expositors of it ibid. Providence Providence whence l. 3. p. 295. m. That it is and what it is l. 3. p. 295 296 The object of it l. 3. p. 296 297 The kindes of it l. 3. p. 298. to 302 Psalms Psalms how called in Hebrew l. 1. p. 35 Often quoted in the New Testament ibid. Who the Author of them ibid. And how divided ibid. The best Expositors of it ibid. A choice Book ib. p. 36 The Turks swear solemnly by Davids Psalms l. 1 p. 36 Pure The Scripture is Pure l. 1. p. 85 Purgatory confuted l. 10. p. 866 867 R RAbbins some censured others commended l. 1. p. 112 Rain Rain a great work of God l. 3. p. 246 247 Rain-bow the cause of it l. 3. p. 247 It s several colours ib. Railing l. 4. p. 372 Reading Who are commanded to reade the Scripture l. 1. p. 21 The Scripture is to be read publickly and privately l. 1. p. 23 What Reading the Scripture is ibid. The Scripture read may be the instrument of
Regeneration ibid. How the Scripture is to be read l. 1. p. 23 24 Reason Reason the uses of it in matters of Religion l. 9. p. 87 Rebaptizing condemned l. 8. p. 676 Rebellion against God and man l. 4. p. 373 374 Recovery What mans Recovery is l. 5. p. 389. to 392 Redeemer Redeemer Christ how l. 5. p. 408 409 Redemption what l. 5. p. 414 Religion Three characters of the true Religion l. 7. p. 5 Remora able to stay the greatest Ship under sail l. 3. p. 262 Repent How God is said to Repent and how not l. 2. p. 151 Repentance what in us l. 8. p. 649 650 Reproach Christ reproached for our sakes l. 5. p. 427 428 Reprobation Reprobation what it signifies and what it is l. 2. p. 222 The word taken three wayes and five evil consequences of it ibid. Resurrection Christ Rose from the dead and why l. 5. p. 438 to 441 Our Resurrection l. 10. p. 857 858 Revelation The manner of Gods Revealing his will threefold l. 1. p. 5 The Book of Revelation why so called l. 1. p. 52 It is canonical l. 1. p. 51 52 Difficult ibid. The best Interpreters of it l. 1. p. 53 Revenge l. 4. p. 374 375 376 Reverence Reverenco l. 7. p. 577 578 In worship l. 9. p 779 780 Righteousnesse Whether original Righteousnesse was natural to Adam l. 3. p. 291 The Properties of original Righteousnes l. 2. p. 292 Christs Righteousnesse is ours l. 7. p. 522 523 Marks to try whether we have it and means to get it ibid. Rivers Rivers Their original use and motion l. 3. p. 251 252 The River Nilus l. 3. p. 246. 252 Romans Romans an excellent Epistle l. 1. p. 47 Who best expound it ib. Rule The properties of a Rule l. 1 p. 82 83 The Scripture is the Rule of faith and life ibid. 84 Ruth Ruth by whom written l. 1. p. 32 The best Expositors of it ibid. S Sacraments SAcraments their name and nature l. 8. p. 655 656 The Church hath ever had Sacraments l. 8. p. 656 The use of Sacraments and their parts l. 8. p. 656 657 The necessity and efficacy of the Sacraments l. 8. p. 657 658 How the Sacraments of the Jewish Church and ours agree and how they differ l. 8. p. 659 660 The Sacraments of the New Testament only two l. 8. p. 660 Sacraments are to be dispensed only by a Minister l. 8. p. 661 The use of the Sacraments of the New Testament ibid. Sadduceâ— confuted l. 3. p. 279. 289 Samuel The Authors of the two books of Samuel and the best Expositors of them l. 1. p. 33 Sanctification Sanctification what l. 7. p. 530 53â— Its parts and properties l. 7. p. 532 Why all godly men must be pure and holy l. 7. p. 532 The excellency of Sanctification l. 7. p. 533 It is imperfect here and why l. 7. p. 533 534 Evidences of Sanctification and means to get it l. 7. p. 534 The Sanctification of the whole man soul and body l. 7. p. 540 541 Of the minde l. 7. p. 541 Of the will l. 7. p. 542 543 Of the conscience l. 7. p. 544 545 Of the memory l. 7. p. 546 Of the affections l. 7. p. 546 to 579 Of the sensitive appetite l. 7 p. 579 580 Of mans body and all the external actions l. 7. p. 580 to 584 Satisfaction Christ satisfied for us l. 5. p. 416 417 It was convenient Christ should satisfie for us l. 5. p. 417 418 The difference between merit and Satisfaction ibid. Saviour Christ is our Saviour and how l. 5. p. 405 406 Scandal l. 4. p. 376 Schism l. 4. p. 376 377 Schoolmen taxed l. 1. p. 25 Scientia media an errour l. 3 p. 120. m Scripture It is the rule of Divinity l. 1. p. 5 Three general characters to know any word to be the word of God ibid. God revealed himself divers wayes to the Fathers ibid. The divers Epithetes of the Scripture l. 1. p. 5 6 Why called the word of God l. 1. p. 5. m Why the Scripture ib. The Divine Authority of the Scriptures proved by many reasons l. 1. p 6. to 16 A description of the Scripture l. 1. p. 7 The Scripture is not repugnant to humane reason and policy l. 1. p. 17 It is for it self worthy to be believed and known to be of God by it self ib. It hath its Authority from it self not the Church l. 1. p. 17 18 It is to be read by the common people l. 1. p. 20 21 How it is to be read l. 1. p. 22 23 24 Many contemn and unreverently handle the Scripture l. 1. p. 25 26 27 The Canonical Books of Scripture l. 1. p. 28 Of the Old and New Testament l. 1. p. 30. to 54 What parts of Scripture have been questioned l. 1. p. 43 The Authentical Edition of Scripture l. 1. p. 58. to 61 Whether any books of the Scripture be lost l. 1. p. 72 73 Whether the Scriptures of the Old Testament had points from the beginning l. 1. p. 73 74 The end of the Scripture l. 1. p. 80 The Properties of the Scripture its Divine Authority truth it is the rule of faith and life necessity purity perfection perspicuity l. 1. p. 81 to 105 The interpretation of the Scripture 1. It s divers senses 2. To whom belongs the chief authority to expound Scripture 3. The means which must be used in the Interpâ—eâ—ation of it l. 1. p. 105. to 121 Sea Sea a great work of God the making of it l. 3. p. 249 252 253 Why called mâ—re ib. m. Divers Questions about it answered l. 3. p. 249 250 251 Sedition l. 4. p. 377 378 379 Self love l. 4. p. 379 Self-denial l. 7. p. 600 Self seeking l. 4. p. 379 380 Septuagint Septuagint The Greek Translation of the Old Testament l. 1. p. 62 Is not authentical l. 1. p. 75 76 Serpents Serpents a three-fold profit redounds to us from them l. 3. p. 267 268 Why Satan is called the old Serpent l. 4. p. 304 Servants Two kindes of them three things commend a Servant l. 9. p. 843 844 Severity l. 7. p. 588 589 Ship the materials of it wonderful l. 3. p. 254 255 Signs several sorts of them l. 8. p. 655 656 Simple God is most Simple l. 2. p. 138 139 Sincerity l. 7. p. 602 Singing of Psalms a duty and how to be performed l. 8. p. 609 610 Sinne. Sin what it is l. 4. p. 307 Divided into original and actual ibid. l. 4. p. 315 That there is original sin its names and what it is l. 4. p. 308 309 310 The subject of it l. 4. p. 310 It is not the substance of a man l. 4. p. 310 311 Many hereticks extenuate it ib. All equally guilty of original sinne l. 4. p. 312 313 How it is propagated l. 4 p. 313 314 We are all guilty of Adams sin l. 4. p. 306 307 What actual sin is l. 4 p.
315 Distinguished l. 4. p. 316 Four things in sin ibid. A raigning sin what and how known l. 4. p. 317 The evil of sin l. 4 318. to 320 The degrees of sin l. 4. 321 322 Sins of omission worse then sins of commission in some respects l. 4. p. 323 What sins make us like the devil â— 3. p. 287 Sins against the Gospel greater then against the Law l. 4. p. 323 324 All sins are mortal l. 4. p. 324 to 327 God not the cause of sin l. 4. p. 326. to 329 How we communicate with other mens sins l. 4 p. 328 329 The punishments of sin l. 4. p. 329. to 331 National sins what l. 4. p. 331 Signs of a Christian in regard of sinne l. 4. p. â— 332 He may have great corruptions ibid. 333 Two Questions about sin resolved l. 4. p. 335 336 The Saints are carefull to preserve themselves from sin and especially their own iniquities l. 4. p. 336. to 339 The sinfulnesse of â—â—n should chiefly cause us to forbear it l. 4 p. 338 We must not only avoid but abhorre sin l. 4. p 338 339 We must take heed of little sins and secret sins l. 4. p. 339 How God punisheth the sins of parents in their children l. 9. p. 769 Sitting What Christs Sitting at the right hand of his Father means l. 5. p. 441 442 Of Sitting at the Sacrament of the Lords Supper l. 8. p. 735 Socinians Socinians reject all things in Religion which they cannot comprehend by reason l. 1. p. 9 Confuted l. 4. p. 330 Sorrow Christs Sorrow godly l. 5. p. 428 429 Sorrow in us what and its sanctification l. 7. p. 565 566 Spectrum unde l. 3. p. 285. m Spirit Spirit what l. 2. p. 136 138 God is a Spirit ibid. 137 Angels are Spirits l. 3. p. 270 Starres how distinguished l. 3. p. 260 Steal Steal What it is l. 9. p. 827 It is forbidden ibid. Stork Stork why so called l. 3 p. 263 Her love to her young ones and theirs likewise to her l. 3. p. 263 265 Subjects Subjects their duty l. 9. p. 832 833 Sufferings Christs great Sufferings l. 5. p. 425. to 438 Sâ—n the making of it a great work l. 3. p. 258 259 Superstition Superstitian whence and what a great sin l. 9. p. 784 Supper The divers names of the Lords Supper l. 8. p. 878 879 How described l. 8. p. 879 The ends of it l. 8. p. 688 It is to be taken in both kinds l. 8. p. 687 688 Scandalous persons are to be kept from it l. 8. p. 682 Yet one may receive with the wicked l. 8. p. 683 684 Whether Iudas received the Sacrament of the Lords Supper l 8. p. 684 685 At what time the Lords Supper was instituted and its elements l. 8. p. 685 686 The elements may not be changed l. 8. p. 689 690 The breaking of the bread in the Supper not an indifferent Ceremony l. 8. p. 690 69â— It is not material whether the bread be leavened or unleavened l. 8. p. 691 692 Whether it be necessary to mingle water with the eucharistical wine l 8. p. 692 693 694 The consecration of the elements l. 8. 694 695 The elements must not be adored l. 8. p. 696 697 The Sacrament is not to be carried up and down l. 8. p. 700 The necessity of the Lords Supper l. 8. p. 705 And why we must receive it l. 8. p. 706 Of preparation for it l. 8. p. 706. to 721 There must be due carriage at it l. 8. p. 731 732 And after l. 8. p. 722 How oft it ought to be received and the gesture at it l. 8. p. 732. to 736 Surety Surety what l. 5. p. 451 452 Christ is our Surety ibid. Sybils were counterfeit pieces l. 1. p. 15 Synods Synods what they are and their kindes l. 6. p. 469 470 What required to them who are to be called to them and whether General Councels may erâ—e l. 6. p. 470 471 Whether Councels or Synods be above the Pope l. 6. p. 472 Syriack Syriack it was spoken in our Saviours time l. 1. p. 42 The Syriack translation of the New Testament l. 1. p. 62 63 T Tale-hearing TAle-hearing Hearkning to Tale-hearers is â—â—in l. 4. p. 381 382 Targum why so called l. 1. p. 60 Tempter Tempter the devil so called and why l. 3. p. 282 His wayes of Tempting ibid. How to know his Temptations l. 3. p. 284 285 Christ was Tempted by him l. 5. p. 426 427 How the devil and world Tempt and how God preserves his people l. 8. p. 650 651 Theology what it is and its several kinds l. 1. p. 2 Thessalonica a chief City in Macedonia l. 1. p. 48 Thessalonians who do best on both ib. Testament The Scripture is distinguished into the Books of the Old and New Testament l. 1 p. 28 29 Why the Scripture is called a Testament l. 1. p. 29 The Books of the Old Testament for the most part were written in Hebrew l. 1. p. 29 And how divided ibid. Of the New in Greek l. 1. p. 41 And why ibid How divided l. 1. p. 40 to 44 Thanksgiving See Feasting Thought A Christian is to make conscience of his Thoughts l. 9. p. 850 The cure of evil Thoughts l. 9. p. 8â—0 Thunder what it is and its use l. 3. p. 243 244 Timothy who do best on both Books l. 1. p. 48 Titles Titles of Books not used heretofore l. 1. p. 30 31 Whence the Hebrews take the Titles of their Books l. 1. p. 31 Titus who best expounds him l. 1. p. 48 Torpedo hath a benumming quality l. 3. p. 262 Tostatus commended l. 1. p. 117 Traditions Traditions what they signifie l. 1. p. 92 93 Reasons against the Popish Traditions l. 1. p. 94. to 99 The several kinds of them l. 1. p. 95 96 Translate The Scriptures ought to be Translated into vulgar Tongues l. 1. p. 21 22 The several Translations of Scripture l. 1. p. 60 to 65 Transubstantiation refuted l. 8. p. 697 to 700 Trees Trees their nature and use l. 3. p. 256 to 259 The Tree of Life and Knowledge of good and evil in Paradise why so called l. 3. p. 294 Whether the Tree of Life was a Sacrament ib. Trinity Trinity the word hath sufficient ground in Scripture l. 2. p. 204 The mystery of the Trinity cannot be known by the light of nature l. 2. p. 204 Yet it is necessary to be known by them that will be saved l. 2. p. 205 A difference between Trinity and Triplicity ibid. The Doctrine of the Trinity explained and applied p. 204. to 216 True The word of God is True and certain l. 1. p. 82 God is True l. 2. p. 183 184 Truth what it is and the several kinds of it l. 2. p. 183 V VAin glory l. 4. p. 382 Vatablus commended l. 1. p. 116 Versions The several Versions of Scripture l. 1. p. 60 to 64 What authority they have l.
1. p. 60 Vertue what in God what in men l. 2. p. 172 Violence l. 4. p. 382 Virgin The Virgin Mary why called Deipara the mother of God l. 5. p. 404 Visiting two-fold l. 9. p. 768 Unbelief l. 4. p. 383 384 Vivification l. 7. p. 537. to 540 Understanding What Gods Understanding is l. 2. p. 160 161 Differs from ours many wayes l. 2. p. 161 What our Understanding is and its sanctification l. 7. p. 540 541 Union Union of two natures in Christ described l. 5. p. 403 〈…〉 04 Our Union with Christ l. 7. p. 486 487 Not only relative nor essential or personal l. 7. p. 487 488 Three mystical Unions l. 7. p. 488 Marks of our Union with Christ and Means to preserve it l. 7. p. 488 489 Unkindeness l. 4. p. 385 Unsetledness ibid. Unthankfulness ibid. Vocation or effectual calling l. 7. p. 489. to 492 Vow What a religious Vow is l. 8. p. 740 How it is distinguished from an Oath ibid. Its ends and uses l. 8. p. 741 Rules to be observed in Vowing and the manner of it l. 8. p. 740 The Popish Vows of perfection continence and poverty condemned l. 8. p. 742. to 745 Uranoscope what l. 3. p. 262 Usury l. 4. p. 386 Vulgar The Vulgar Latine Edition not authentical l. 1. p. 76. to 80 W WAter a necessary element its nature and use l. 3. p. 239 Whales a great work of God l. 3. p. 252. 262 Will. What it is l. 2. p. 164 Its properties and how distinguished l. 2. p. 165 The meaning of that Petition in the Lord Prayer thy Will be done in earth as it is in heaven l. 8. p. 644 645 The Will of man is desperately evil l. 4 p. 309 310 A double Will in Christ l. 5. p. 430 The sanctification of the Will l. 7. p. 542 543 Willet commended l. ◠p. 116 Windes a great work of God l. 3. p. 248 Wisdom Wisdom what l. 2. p. 〈…〉 Wherein seen 〈…〉 Godlinesse is true Wisdom l. 2. p. 163 164 The grace of Wisdom l. 7. p. 589 590 Witchcraft a great sin l. 4. p. 387 Witness-bearing False-witnesse against ones self or other evil l. 7. p. 845 846 Whether the use of Witnesses be necessary in Baptism l. 8. p. 672 673 Word Why the Scripture is called the Word and why the Word of God l. 1. p. 5 Why the Word of God was written l. 1. p. 84 Works Works of God distinguished l. 3. p. 216 Whether Works without faith merit grace ex congruo and with faith ex condigno l. 7. p. 516 Good Works flowing from the grace of Gods Spirit in us do not merit heaven l. 7. p. 516 517 Protestants no enemies to good Works ibid. World how divided by Philosophers and how by the Scriptures l. 3. p. 235 Worship Worship what is required to it l. 9. p. 769 What to the matter and manner l. 9. p. 770. to 773 We must not Worship God under any form or picture l. 9. p. 771 How humane inventions in Worship have been brought in l. 9. p. 771 772 The several kinds and parts of Worship l. 6. p. 573 The manner of Worship l. 9. p. 774. to 780 Preparation to Worship wherein it consists l. 9. p. 775 776 To the Word Prayer Sacraments Vows ibid. False Worship what l. 9. p. 781 782 True Worship abused l. 9. p. 785 786 Worship solemn and common l. 9. p. 789 Z ZEchary when he wrote and who best interpret him l. 1. p. 40 Zephany when he wrote and who best interpret him ibid. ERRATA REader I suppose if thou hast published any thing thy self thou art not ignorant that it is almost impossible though one be never so carefull and diligent to free a Book wholly from errours in a large Treatise consisting of many Marginal Quotations it is more difficult to avoid them I might apologize likewise for my self my absence twice while the Book was printing my reading much of it by Candle-light and my having but one Copy the making use of divers Books besides my own for the composing of it must needs render it a harder province also to observe those faults that have passed I do not approve of all those things I alleadge as viz. p. 731. It cannot then be called the Lords Supper since it is rather a Break-fast By this reason it should be necessary to eat before we receive the Sacrament yea to receive it in the evening Nor that p. 757. in the sixth and seventh Commandment are otherwise c. Nor that p. 861. of the Jews being called by Vision I mention not false Interpunctions figures misplacing of things or the omission or change of a letter Some things are twice in the same page p. 124. à Jove principium p. 482. IN Epist. Dedicat. p. 2. l. 23. and our Deborah Epist. to the Read p. 1. l. 13. I treat not l. 25. fewer p. 2. l. 7. dele the last Sanctification p. 4. l. 28. wolves and asses p. 5. l. 7. last labour Prolegom p 3. l. 27. dele first most l. 42. Apostles m. Protectori p. 10 m. controversam p. 12. m. Statut. 10. l. 10. errours and discover the danger of them and that he termed heresie c. l. 21. Tort Tort. p. 13. l. 35. nec nos l. 42. Roffens m. called Masters or Heirs Judg. 18. 7. IN the Book p. 4. m. scavoir p. 9. l. 30. conversatio mel m. alius aliqua p. 11. m. non persuadent sed cogunt p. 27. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 20. Talitha p. 67. l. 37. osculamini m. splendidius p. 67. l. 27. that which follows after possessed me dele p. 80. l. 2. the Interpretation p. 86. m. ordinatè p. 96. l. 19. necessary p. 1◠12. m. annis Mayerus in Philol. Sac. ut sciunt qui in Commentariis Hebraeis versati sunt sacris c. p. 125 m. determinatur à sagittante p. 142. m. dele non p. 161. l. 47 the object of the last is all things possible of the first only c. p. 164. l. 42. Gods will is taken c. p. 178. l. 45. dele Iob 35. 8. l. 46. make it 1 Sam. 24. 19. p. 179. l. 4. dele Mark 6. 3. p. 183. m. eluceat p. 201. m. fruenda p. 205. m. respiciens p. 217. m. Ames coron p. 222. m. dele Electio completa c. p. 251. l. 14. disserentium p. 257. m. susi ineri p. 260. l. 15. dele Ierech p. 263. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 268 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 273. m. not more p. 281. m. bono p. 288. l 35. out p. 304. m. Vide plura ibid should be after cap. 2. p. 306. m. eramus p. 313. m. sin◠hoc p. 329. l. 18. dele Rom. 1. ult p. 334. m. dele Amos 9. 3. p. 344. l. 4. one hath written a book of 3 c. p. 354. l. 16. all men p. 357. m. log p. 359. l. 10. that he might be able
there is Divinity Rom. 1. 18 19. 20. 2. 14 15 * Omne bonum est sui diffusivum ergo maximè bonum est maximè sui diffusivum Ut se habet simile ad fimile ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou look after the etymology of the word is a speech of God and he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Theology is so named from its end God as other arts are called humanity because man is the end of them The whole doctrine of Religion is called Theology that is a Speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right understanding of any thing Befield on the Creed Lactantius de ira Dei 2. What Divinity is Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de Deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vel sapientia rerum divinarum divinitus revelata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assiguatur Nam illis arridet Scientia aliis Sapientia aliis Prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè sapientem verè prudentem eum judicamus qui verus sincerus est Theologus Wendelinus Christ. Theol. lib. 1. cap. 1. 3. How Divinity is to be taught 1. Discenda est Theologia imprimis textualis 2. Systematica seu dogmatica 3. Elenctica problematica Voetius Bibl. Theol. l. 1. c. 6. 4. How Divinity is to be learned Job 28. 1 2. Mat. 7. 7. John 20. 21. Deut. 29. 29. Rom. 12. 3. 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6. The excellency of Divinity a Paul cals it The excellency of the knowledge of Christ Phil. 3. 8 Psal. 40. 8. Christ is the principal subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare eximium id Divinum b Agreeable to which is the French Proverb Ministre ne doit scavior que sa Bible a Minister must know nothing but his Bible * Psal. 12. 6. Mahomet would have had others believe that he learned the doctrine of his Alcoran from the holy Ghost because he caused a Pigeon to come to his Ear. Origen saith of the devils there is no greater torment to them then to see men addicted to the Scriptures Num. hom 27. in hoc eorum omnis flamma est in hoc â—runtur incendio In Theologia principium duplex Estendi Cognoscendi sive quo quid est aut cognoscitur illud con tituit scibile objectum hoc gignit scientiam perficit subjectum illud est Deus hoc Dei ipsius verbum videlicet ut in Sacra Scriptura expressum consignatum est Hoornbeeckii Antisocinianismus l. 1. c 1. controv 1. Sect. 1. Of the Scripture c The Scripture is called The word of God Ephes. 6. 1 Pet. 1. 15. The counsel of God Act. 20. 27 The oracles of God Rom. 3. 2. The Law of God Psal. 1. 2. The minde of God Prov. 1. 23. d It is called Word because by it Gods will is manifested and made known even as a man maketh known his minde and will by his words It is also said to be The word of God in regard 1. of the Author which is God himself 2 Tim. 3. 16. 2. Of the Matter which is Gods Will Ephes. 1. 9. 3. Of the End which is Gods glory Ephes. 3. 10. 4. Of the Efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Book by an excellency 't is the only Book as f August de civit Dei lib. 15. c. 23. Ita usus obtinuit ut sacra ista scripta quibus tanquam tabulis perscripta est ac consignata Dei voluntas nomine Scripturae per autonomosiam intelligantur Beza in Joh. 20. 9. The Scriptures exceed all other writings in divers respects 1. Because all these writings were inspired by the holy Ghost so were no other writings 2. They contain a platform of the wisdom that is in God himself 3. Because they were penned by the greatest wisest holiest men the Prophets Apostles Evangelists 4. They are more perfect pure and immutable then any mans writings Mat. 5. 24. 2 Tim. 3. 17. 1 Pet. 1. 23 Mr Bifield on Pet. * The principal Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. * Acts 7. 50. 1 Câ—â— 11. 23. The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull Exod. 4. 12. Deut. 18. 1â— 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezâ— 12. 25 28. Rom. 1. 2. Isa. 58. 14. Evangelium dicitur sermo Christi 3. Col. 16. Utroque respectu Authoris materiae Davenantius * Rainoldus in Apologia Thesium de Sacra Script Eccles * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros Canonicos Divinos atque hos ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quaeid affirmat ipsos libros mihi in manum tradit secundum est ipsorum librorum divina materia tertium est interna Spiritus efficacia Episc. Daven de Iudic. controvers cap 6. What the Divine Authority of the Scripture is * Formale ob 〈…〉 generaliter absolutè consideratum est divinâ— revelatio in tota sua amplitudine accepta seu divina authoritas cujuslibet doctrinae à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina canonica authoritas Baronius adversus Turneballum The description of the Scripture Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. * 2 Tim. 3. 16. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntate à Prophetis Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè exponens ut ex eo homines crudiantur ad vitam aeternam Gerh. de Script Sac. â—oâ— 1. Scriptura est expressio quaedam sapientiae Dei afflata è Sancto Spiritu piis hominibus deinde monumentis literisque consignata Pet. Martyr loc commun l. 6. Scriptura est instrumentum divinum quo Doctrina salutaris à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop
what is evil As much of our original corruption is found in this affection as any * Anger is given to God Non secundum turbationis affectum sed secundum ultionis effectum say the Schoolmen Gods wrath is his revenging justice which justice of God as it simply burns against sin the Scripture calls his Anger when it doth most fiercely sparkle out it is called his Wrath the same justice when it pronounceth sentence is called his judgement when it is brought into execution it is called his vengeance Mr. Marshal on 2 King 23. 26. Irasceris Domine tranquillus fur is pacatus Gerson Gods anger signifieth three things 1. The eternal decree whereby God hath purposed in himself to take vengeance upon all evil doers Iohn 3. 36. Rom. 1. 18. 2. His menacings or threatnings Psal. 6. 1. Ionah 3. 9. Hos. 11. 9. 3. It is put for the effects of his anger for punishment and revenge Rom. 3. 5. â—â—ath 3. 7. Ephes. 5. 6. Dr Benfields Sermon 10. on Heb. 10. 30. See Nehem. 9. 32. Heb. 10. 17. Rev. 6. 16 17. See those words Zagnam Zagnath Charad in my Hebrew Critica * To this belongs the Catalogue of curses repeated Deut. 21. and Levit. 26. God is infinitly just a perfect hater of sin * The word Chamath in the original is rendred excandescentia burning or fiery wrath which the last Translation fitly calls fury a Dr Burges on Psal. 76. 10. Consectaries from Gods anger Deut. 9 9. Psal. 103. 10. God commandeth meeknesse in his word Christ paterneth it in his life and death the holy Spirit produceth it in our hearts Mat. 5. 5. Much what the same with desire and detestation * Vertues in men are certain excellent and confirmed habits by which they are made apt and prompt to use their faculties well and orderly Deus est summum bonum simpliciter non solum in aliquo genere vel ordine rerum Aquinas Luke 18. 19. Matth. 19. 17. Some say God comes from Good for God onely is essentially and perfectly good Nos Germani usque à majoribus nostris praeclarius perfectò pulchrius quam ulla alia lingua Deum à bonitatis vocabulo sermone nobis vernaculo vocamus quippe qui sons perennis sit perpetuo scaturiens affluentissimis bonis exundans à quo omne quicquid uspiam boni est dicitur emanaâ— Lutherus in Catechismo majore Exod 33. 19. Psal. 34. 8 9. 73. 1. 117. 2. Rom. 2. 4. * Bonum est id quod omnes appetum Aristotle Seu quod natura sua appetibile est Goodnesse is a property of things by which they are fit to produce actions requisite for their own and the common welfare David seemeth to give us this description of Gods goodnesse Psalm 119. 68. Bonitas Dei est qua Deus in se maximè perfectus appetibilis omnium que extra se appetibilium bonorum causa est Wendelinus Goodnesse is the fitnesse of every thing for its own end and for the actions which for that end it ought to perform Whatsoever thing is excellent in the creatures is much more in God Iames 1. 17. Psal. 25. 8. There are naturally the good Heavens the good Sun and Moon good Food and Raiment Spiritually good Angels and Men because there is a good God God is abundant in goodnesse Exod. 34. 6. This will appear by considering 1. The various kindes or sorts of his goodnesse in giving Iames 1. forgiving forbearing and mitigating evil Psal. 78. 38. 2. The freenesse of it he gives where there is no obligation nay a disobligation Matth. 5. 45. 3. His multiplying the acts of goodnesse often giving forgiving many times sparing mitigating evils 4. The continuance of it it is a lasting nay an everlasting goodnesse Psal 52. 1. Psal. 34. James 1. Rhetor fortis Bonitas Dei â—â—ga creaturas 〈…〉 i merè volunâ—â—riâ— atque arâ—â—riâ— nisi quum â—â—â— aliquid in creatura quod â—â—â—â—rat Deâ—ima 〈…〉 m qua sanctas est 〈…〉 ion potest â—â— creaturam suam non amet â—â— quâ— refulgere videt imaginem suam at cum aliquid est in creatura ab iâ—la imagine abhorrens ci repugnans tum sa 〈…〉 moderatur bonitatem Cameron praelect in Matth. 16. 20. Confectaries from Gods goodnesse Two things make men happy in heaven 1. Because they will nothing but what is good 2. They enjoy what they will Gal 5. 22. Paul calls it The riches of Gods goodnesse Rom. 2. 4. and maketh â—â— is use of it that iâ— should lead us to repentance to consider 1. What we were originally good the Creator be 〈…〉 creature must needs be 2. What we are nâ—w unlike him Isa. 5. 25. Luke 6. 36 Gods bounty God is like a most liberal housholder which takes order that nothing in his house or about it shall want that which is necessary farther then the fault is in it self He gives more then we ask and before we ask Uberior gratia quam precatio 2 Chron. 20. 7 Isa. 41. 8. James 2. 23. a Gratia est qua Deus in seipso est a nabilis sueque creaturae faâ—et bene facit unde hoc respecta gratia Dei câ— favor quo creaturas suas imprimis homines prosequitur Wendelinus The Arminians speak much of Gods offering mercy all giving Christ and faith is with them but an offering of Christ and faith if we will receive them God doth not onely conditionally offer them upon such performances of ours but actually gives them to his people 2 Pet. 1. 5. and he gives them absolutely he sees no lovelinesse in us to invite him thereunto b Dr. Iackson of Gods Attributes l. 1. c. 14. Consectaries of Gods graciousnesse Psal. 103. 8 9. 1 Pet. 5. 16. Nâ—h 9. 17 31. Rom. 5. 20 21. It is called Free-grace 1. à liberalitate because God gives it freely Isa. 55. 12. 2. à liberatione because it frees us from sin Luke 1. 71. Rom. 6. 17 18 22. Ephes. 2. 9. 2 Tim 1. 9. Bona mea dona tua Aug. l. 10. confess c. 4. Every one is born with a Pope in his belly men had rather be saved by something of their own then be beholding to Christ for salvation Ignorant people say they hope to be saved by their good deeds and meaning * Dr. Twisse in a Manuscript * In Iohannem tract 1. Vide Aquin. part 1 2. Quaest. 3. Aatic 1. Quantum vis audierit merito suo Pelagius gratiae inimicus subinde tamen gratiae meminit â—amque iuculeavit nec à verbis orthodixis abstinuit quamvis sensum contrarium occultarit saepè etiam aliis verbis expresserit re ipsa docuerit Rivetus Disput. 9. de efficacitate gratiâ— Conversionis modo Vide plura ibid. St. Augustine precisely in that time and place delivered the orthodox Doctrine of grace when and where Pelagius began to spread his heresie Gratia praedestinatos usque ad gloriam perducit Augustine
3 4. * Elegit qui è multis aliquos legit The very word Election signifieth a separating and culling out of some from the rest Iohn 15. 19. 2 Thess. 3. 2. Matth. 8. 11 Rom. 5. 19. Rev. 7. 9. 13. 3. Heb. 2. 10. Multitude is not then a good mark of the Church Brâ—rewoods Enquiries touching the diversitie of Languages and Religions Reprobatio est praedestinatio quorundam ad â—ternam mortem propter peccata infligendam ad declarandam justitiâ—m divinam Wendelinus Reprobavit Deus propter voluntatem damnavit propter peccatum Rom. 9. 22. Electio compleâ—a neminem spectat nisi morientem * Qui quosviâ— homines vult servari God doth noâ— will that simply every man should be saved but all given to Christ whom God doth call externally them he doth seriously invite to come unto him that they may be saved and doth approve of their conversion but doth not effectually move every particular man to beleeve The Greek word here used answereth to Chaphets the Hebrew word used by Samuel 1 Sam. 15. 20. David Psal. 51. 21. Iâ—rem 9. 24. Ezek. 33. 11. and signifies not onely to will but also to agree to a thing and to be pleased Consectaries of Gods decree Psal. 115. 3. 135. 6. Jam. 1. 14. Consectaries of Predestination Eph. 1. 4. Praedestinatorum haeresis inquit Sigebertus ad annum Christi 415. hoc tempore coepit sâ—rpere qui ideo Praedestinati vocantur quia de Praedestinatione divina gratia dispuâ—â—ntes asserebant quod nec piè viventibus profit bonorum operum labor si à Deo ad mortem Praedestinati fuerint nec impiis obsit quod improbè vivant si à Deo Praedestinati fuerint ad vitam Quae assertio bonos à bonis avocabat malos ad mala provocabat Camero Collat. cum Tileno Consectaries of Gods electiâ—n and reprobation Austin and some others which have written largely of election write sparingly of reprobation because there appears more seeming offensive harshnesse in the Doctrine of reprobation then in that of election the first being known gives light to the other This Doctrine of absolute election is very comfortable and useful Eph. 1. 5 6 11 The Apostle there inculcates it three times in one Chapter Rom. 8. 33. It is absolute as it opposeth cause or condition in us not as it opposeth means Licet electio non sit conditionata tamen per electionem constituit Deus ut salus non Contingeret adultis nisi sub conditione fidei Twissus contra Corvin It is the duty of Christians to make their Election sure by their calling 2 Peter 1. 10. Make it your main study there is the adverb of correction rather you would rather look after other matters but study this most 1 The Apostles exhortation shews it is a thing possible 2. It is necessary of great concernment use all diligence 3 It is profitable Such shall never fall utterly an entrance shall be ministred unto them abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. 2 Gods external works Psal. 33. 6. Heb. 10. 13. * Creatio est actio Dei externa qua in principio temporis sex dierum spatio mundum produxit solo voluntatis suae imperio ad nominis sui gloriam Wendelinus Creation is a work of God wherein in the beginning of time He did by the word of his mouth make all things of nothing exceeding good in six dayes for his glory Gen. 1. 1. And the beginning of the Apostles Creed The Father is said to work all things by his word and spirit not as by an instrument but as by a principal efficient of the same substance and equal with himself Vide Ludov. viv de veritate Fidei Christianae l 1. c. 9. Plus apud me valent illa quitique verba In principio creavit Deus coelum terram quà m omnia Aristotelis Coeterorumque Philosophorum argumenta quibus docent mundum carere initio Eras. Epist. Pellicano l. 19. Rom. 1. 20. Ephes 1. 4. Psal. 33. 9. a Fareus alij Acts 17. 24. Col. 1. 16. b Dubitare non potest primum fidei articulum quo credimus in Deum creatorem coeli terâ—e extructum esse ex hoc Mosis aphorismo Pareus Prov. 8. 23. John 17. 24. Ephes. 1. 4. 1 Pet. â— 20. Vide Gatakeri Adversaria miscell l. 2. c. 2. c Quamvis naturall lumine demonstrari posset mundum à Deo fuisse conditum tamen rectè Augustinus de Civit. Dei l. â—1 c. 4. Quod Deus mundum fecerit nulli tutius credimus quam ipsi Deo Si mundus sit opus Dei necesse est ut Creator ejus fit aeternus Rom. 1. 26. alioquin fuisset ipse factus consequenter pars mundi Nam per mundam intelligimus compagem five aggregationem rerum Creatarum T will contra Corvinum cap. 6. sect 2. Master Pemble in his Treatise of the providence of God Vide Ludov. Viv. de veritate Fidei Christianae l. 1. c. 10. August de civitate Dei l. 15. c. 9. Plin. l. 7. c. 16. Aul. Gell. l. 3. c. 15. Iuven Sat. â—3 See the several reasons urged by the Philosophers and their followers to prove the eternity of the world answered by Raymundus in his Pugio Fidei adversus Iudaeos parte primae c. 7 8 9 10 11. See also ibid. c. 12 13 14. Lactantius That the World is so compounded our senses tell us seeing some things are heavie some light some hot some cold and one of these is apt to destroy another as is the nature of Contraries What is eternal is without beginning mutation succession or end so onely God See Doctor Hackwels Apologie of Gods providence p. 39. 46. De qua re inter duos Rabbinos est Controversia R Eliezer R. Josue altero mundum in Martio altero in Septembri contendente conditum esse Quod quia nobis Scriptura non exprimit tanquam curiosum relinquamus Mercet If the question were asked indefinitely Whether the world began in the Spring the Summer the Winter or the Autumn the answer must be That it began in all For so soon as the Sun set forth in its motion the seasons immediately grew necessary to several positions of the Sphere so divided among the parts of the earth that all had every one of these and each one or other at the same time Gregorie de Eris Epochis c. 5. Iulius Scaliger saith Mundum primo vere uatum sapientes autumant credere par est So the most part maintain and for the best reasons And if it were not otherwise evident Nature it self is very convincing whole Revolutions begin and end in the Vernal Aequinox Id. ib. Mundi adeoque Anni primi initium circa vernum aequinoctium fuisse non dubito Unde Astronomi omnes coelestium motum initia à primo Arietis puncto sumpserunt Haec opinio firmata est omnium Scriptorum Ecclesiasticorum consensu
doth * Mihi quidem totam locorum Theologiae communium seriem animâ— peragranti vix ulla occurrit Theologiae particula si ab unico S. Triados mysterio discesseris quam Pontisiciâ— non foedis aliquot erroribus contaâ—inâ—â—unt Down Diat de Antichristâ— part 1. lib. 3. cap. 6. Vide ibid. cap. 7. catalogum errorum Romana Ecclesiae Call no man Father on earth Christ speaks it in respect of doctrine See Revel 2. â— try their Doctrines by the rule of the word Nemo se palpâ—â—â— de suâ— Satanas est de Deo beatus est Aug. See D. Halls Holy Panegyrick pag. 480. Communiter nomen adulationis attribui solet omnibus qui supra debitum modum virtutis volunt alios verbis vel sact is delectare in communi conversatione Aquin. 2â— 2ae ae quaest 11â— Artic 1. * Cambden in Hampshire Nolo esse laudator ne videar esse adulator Tully Pessimum inimicorum genus laudantes Notae illorum voces sunt Ita Domine ita est rectissimè factum nec aliter debuit jus fas à te stant benè bellè praeclarè pulchrè festivè magnifiâ—è divinè non potuit melius Drexel Tom. 2. de Adulat cap. 1 Sect. 1. This sin hath been so proper to this Nation of England that one puts voraces for an Epithete of Angli and another when he will say he is full even to the brim expresseth it thus Si saul comme un Anglois He is glutted like an english man Smindyrides perditissimus ille junenis jactare solitus est se à viginti annis solem nec orientem nec occidentem vidisse assiduè scilicet in lecto aut in mensa occupatus Drexel Aeternit prodromus c. 2. Sect. 8. Clemens Alexandrinus writeth of a fish which hath not a heart distinguished from the belly as other fishes have but it hath the heart in the belly So these gluttons which make a God of their belly have a heart in their belly One seeing so many young Gentlemen follow Epicurus at his first setting up said The cause was it was young mens Philosophy that was professed in that School Nomen sobrictatis sumitur à mensura Dicitur enim aliquis sobrius quasi briam id est mensuram servans Aquinas 2 2 2ae Quaest. 149. Artic. 1. Heresie is contrary to faith Schism to charity Aquinas and others Heresie opposeth the truth of a Church Schism the peace of it See Mr Vines on 1 Pet. 2. 1. Concordiae sraternae vel ambitiosos decet esse Christianos sed multo magis studiosâ—s nos esse convenit veritatis caelestis salutaris Nam concordia sicut amicitia colenda quidem est sed usque ad aras arae colendae non sunt usque ad concordiam Colimus itaque veritatem quoad ejus fieri potest citra pacis jacturam quod si non sine dispendio pacis atque amicitiae redimi possit veritas quovis pretio etiam odio nostri salutis temporalis discrimine redimenda est Twist in Corv. defens Armin. All false teachers should be discountenanced See Zach. 13. 4 5. Nolo in suspicione haeresios quemquam esse patientem Hieron ad Pammach Vide Acta Synod nat Dordrecht Exam. Artic. 1. Remonst p. 210. Pelagiorum est â—aerefis hoc tempore recentissimâ— Ã Pelagio monacho exorta Hi Dei gratiae in tantum inimici sunt ut sine hac posse hominem credant sacere omnia divina mandata c. Aug. c. 88. de haeresibus Vide plura ibid. Pelagius was born in Britain the same day that Austin was in Africk Jacobus Arminius vir doctus acri ingenio sed qui parum tribuebat Antiquae Ecclesiae judicio nihil Reformatae Episc. Dav. Dissâ—rtat de Praedestinat cap. 4. Jacobus Arminius vir ingenij excitatioris verum cui nihil arrideret nisi quod aliqua novitatis specie se commendaret Praefat. ad Eccles. Act. Synod Dordrecht Hypocrisie is when a man seems outwardly to be that which he isnotinwardly Perkins on Rev. See Dikes Deceitfulnesse of Heart c. 2. p. 29 Dr Sclater on Rom. 2. 2. pag 164. Constantius the father of Constantine to try his Courtiers commanded all to sacrifice to Idols pretending to discard all that refused so to do but contrarywise those that obeyed he put from the Court saying Quomodo fidem Imperatâ—ri praestabunt inviolatam qui Deo sunt perfidi Eusebius How will they be true to their Prince who are disloyal to God James 1. 26. Hildersam on Pâ—al 51. 7. p. 718 719. Quo quis sanctior est hypocrita eo deterior est Evangelii hostis Luther See M. Wheatly of the example of the Sodomites Magna pars vitae clabitur malè agentibus maxima nihil agentibus tota ferè aliud agentibus Senec. Consol. ad Polyb c. 23. Cùm ad extrema vencrimus serò intelligemus miseri tamdiu nos dum nihil agimus malè occupatos fuisse Id. ibid. Maximae profecto laudis est non tantùm à diabolo nunquam sed nec à morte otiosum inveniri Drexel Aeternitatis Prodromus cap. 1. sect 45. Vita ignava otiosa nec placita unquam nobis ne ejus aliquando necessitas vel voluntas adveniat serio deprecor Casaub. Epist. 351. Stuckio Christ spent all his daies in labour Rebeccah and Sarah were good housewives Diogenes that he might not seem idle in the midst of businesse would needs be doing though it were but by rolling of his Tub. a The promises of the Gospel appertain to those only who walk not after the flesh but the Spirit who are heavy laden and take Christs yoke upon them to those which confesse their sins and leave them which mortifie the deeds of the flesh by the Spirit for with these or such like conditions they are limited Democritus said that intemperate men were valetudinis suae proditores betrayers of their own health and killers of themselves by their pleasures so that Sybaritica mensa and Sybaritica calamitas are for the most part inseparable The Philosopher could say The intemperate man is seldom a penitent man Mendaciam à menda Mendacium nominatur ex co quod contra mentem dicitur Et idco si quis salsum enunciet credens id esse verum est quidem falsum materialiter sed non formaliter quia salsitas est praeter intentionem dicentis Aquin. 2â— 2ae quaest â—10 Artic. 1. See Elton on Col. 3. 9. When one utters a speech reserving the other part in his minde it is no better then lying when that which one speaks is false it will not be helpt with that which is reserved else no man or devil can have the lie given him Arius subscribing to the Councels Decrees sware it was true as it was there written meaning the Paper kept close in his bosom or sleeve Just like to the Jesuites absurd equivocating or counterfetted perjuries and cousenage in abusing the words of St Paul Factus sum omnia omnibus ut
Treasury of the Church Luk. 22. 44. Divine justice would not let go the sinner without a ransome nor the Redeemer without full satisfaction I am loath to beleeve that either the Father was so prodigall of his Sons life or that the Son was so carelesse of his own bloud that he would have poured out all if one drop would have served the 〈…〉 n. D. Hampton on Rom. 10. 4. See M. Pinchins Meritorious price of Redempt part 2. p. 88 89 90 91. See Exod. 21. 32. Matth. 26. 15. Rectè hic ex More Nâ—boâ—him observavit Cl. Drusius in Praeter pretium servi fuisse triginta siclos argâ—â—tcos liberi verò sexaginta Servator ergo non liberi sed servi pretio â—stimatus est De Dieu in loc Iudas for love of mony was content to sell his Master it may be he thought not to death but that his Master might shift away and deliver himself by miracle and he get the mony for when he â—aw that the Lord must die he was grieved M. Richardson in his Manuscript They accuse him of blasphemy the highest sin against the first Table and sedition the highest sin against the second c Pilate was his proper name and he was called Pontius of Pontia an Iland the place where he was born that lay near to Italy Ille Pilatus qui tempore Christi praefidem egerat sub Caio in tantas incidisse calamitates fertur ut necessitate compulsus ultro sibi manum intulerit suique ipsius interemptor divina illa ultrone ut par erat non diu parcente factus est Eus. Hist. Eccles. l. 2. c. 7. d Christs bloud was shed seven times Circumcisione horto corona flagellatione manibus pedious corde Numb 19. 4. Levit. 8. 11. Isaiah calleth the torments preceding his death with an elegant word â—aâ—urah Isa. 53. 5. and Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 24. Christs body was beat with scourges soedum supplicium as a Schoolman cals it a pain so base as might not be inflicted on a Burgesse of Rome He was whipt twice as is thought and that cruelly after the manner of the Romans to move the people to compassion by four as is gathered by the parting of his robes into four parts and those four all souldiers A Spanish Postiller writes that the Jews fearing Pilate would discharge him after stripes gave mony to the Officers to scourge him to death D. Clerke Christ was twice whipt with rods 1. Before the sentence of condemnation given for that end that he might have been set free and after condemnation ex instituto capitali He was whipt most grievously for so Psal. 128. 3. shews Montac Orig. Eccles. Tom. prior Part. post In crowning him with thorns the souldiers did not only wreath him a thick crown of thorns to stick his head full of them but after the putting it on to fasten it they did strike him on the head with their canes as Matth. 27. Mark 15. do plainly testifie So big were the nails with which they nailed him to the Crosse as the Ecclesiasticall History reporteth that Constantine made of them a bridle and helmet for his own use B Bils Full Redempt of mankinde by the death of Christ. pag. 5 6. Mortuus est in juventae vigore hoc est annos tres triginta natus ut magis charitatem erga nos ostenderet paternis jussibus obsequentiam tum enim posuit vitam quum erat vivere jucundissimum Lod. Viv. de verit Fid. Christ. l. 2. c. 15. The great misery that Christ underwent was in his soul when the Lord poured on him pure wrath Matth. 26. 38. The redemption of mankinde is called The travel of his soul Isa. 53. 10. Papists and Socinians say Christ suffered only in his body that his soul suffered but sympatheticè and secondarily but bodily sufferings could not make satisfaction for the sins of the soul lusts fight against the soul where the greatest debt was there must be the chiefest satisfaction Christ as our Surety must pay our whole debt the whole man is bound to the Law but principally the soul sin is primarily against that they sinned against their own souls Numb 16. See Micah 6. 9. The sufferings of the body will never make a man perfectly miserable It is not pure darknesse till the inward man be dark 2. The whole man was under the curse Gal. 3. 13. The body is but one part of the man therefore that could never pay the whole debt of the curse 3. Christ took soul and body and the infirmities of both that in them both he might make a sacrifice Isa. 53. 10. 4. Else many Martyrs suffered more then Christ for they suffered greater bodily torments some were cut in pieces some sawn as under yet they suffered with rejoycing because their spirits were filled with the consolations of God but the Lord withdrew the light of his countenance from Christ. 5. Christs sufferings in soul began before his bodily sufferings in the garden when he was in an agony Some say Christ was not silius irae because he was the Son of God but filius sub ira as a Surety Vide Grot. de satis Christ. c. 1. p. 11. Sandford de Descen Christ. ad Inferos p. 130 ad 152. Rivet Disput. 13. desatisf Christ. f It was usual with Pagans as Chrysostom writes to upbraid Christians with tu adoras crucifixuÌ„ Heading stoning or burning is not so odious among any people as hanging is among us it is called in special reproach A dogs death Abeat in malam crucem Orat. ad Verrem tertia Morâ— cousixorum in cruce est acerbissima quia configuntur in locis nervosis maximè sensibilibus scilicet in manibus pedibus ipsum pondus corporis pendentis continuè aâ—get dolorem cum hoc etiam est doleris diutâ—rnitas quia non statim in oriuntur ficut hi qui gladio interficiuntur Magnitudo doloris Christi potest considerari ex preceptibilitate patientis secundum animam secundum corpus Nam secundum corpus erat optimè complexionatus cum corpus ejus fuerit formatum miraculosè operatione Spiritus sancti sicut alia quae per miracula facta sunt fuerint aliis potiora ideo in eo maximè viguit sensus tactus ex cujus preceptione sequitur dolor Anima etiam secundum vires interiores efficacissimè apprehendit omnes causas tristitiae Aquin. part 3. Quaest. 46. Artic. 6. Vide Lactant. Div. Instit l. 4. p. 288 289 250. Quatuor causae sunt cur Christus crucis mortem sustinere voluerit Prima Quia accrbissima Secunda Quia ignominiosissima Tertia Quia gentilis non Iudaica erat Quarta Quia significabatur eam fieri pro salute omnium credentium ubicunque illi terrarum essent quod etiam representabatur expansione manuum Quo nimirum Christus allusit Joh. 12. 32. Mors crucifixio Christi in lege quoque
cum quaerendo exempli gratiâ divitias necessariò fugiatur Paupertas ac fugiendo morbâ—s quaeratur sanitas sic de aliis mihi videtur eundem semper esse motum qui simul fert ad prosecutionem boni ad fugam mali quod ipsi contrarium est Des Cartes de Passion Animae part 2. Artic. 87. We must not shun good things as Christ shunned not his sufferings Act. 21. 13. It is an opening and dilatation of the heart upon the appearance of some present good whence it hath the name of Laetitià as it were a broad and spreading passion Laetitia à mentis latitudinâ— To joy in God is to joy 1. That there is a God who could hang the earth on nothing ballance the clouds make such a glorious world but he 2. That he is such a God a living God one that raigns and rules immutably Psal. 18. 46. 3. To joy in the wayes of his communicating himself to us his Word and Ordinances Jer. 15. 16. Ps. 40. 6. Rom. 7. 14. to delight in his Sabbaths in his Commandments and counsels Psal. 110. 3. to rejoyce in those graces wherby we are made conformable to him when we rejoyce not only in the profession of his name but in persecution for his truth Act. 5. 41. Heb. 10. 34. rejoice in communion with him in hope of his appearance It is a passion whereby the appetite doth abhor with perturbation evil present whether so in deed or in apprehension Par. on Rom. Terror of conscience apprehends wrath fury vengeance damnation and is thereby perplexed for a time Contrition looks chiefly to a â—ault and a contrite person is troubled because he hath deserved damnation Terrours of conscience drive men in whom there is no contrition to vain idle helps sports company and leave a man desperate Contrition is joyned alwayes with an humble boldnesse to live to the mercy of God in Christ. See Mark 3. 5. Luk. 19. 4â— Intâ—eamur quemadmodum ubi Deum dixit nolle sacrificium ibi Deum ostendit velle sacrificium Non vult ergo sacrificium trucidati pecoris sed vult sacrificium contriti cordis Aug. de civ Dei lib. 10. c. 5. Meditate what mourning and sorrow sin hath cost thy Saviour Often remember and reade over the evils that thy soul is guilty of Hope trust and confidence are all one Spei objectum est bonum futurum arduum possibile adipisci saith Aquinas We may and must hope 1. in regard of our selves for all good things both spiritual and temporal both for this and a better life As 1. For salvation and remission of sins 2. For maintenance in this world and all other needful comforts 3. Deliverance out of crosses so far as shall be good for us 2. In regard of others we must hope for the welfare of the Church and the ruine of the enemies therof * Act. 26. 6 7. Ephes. 2. 12. Heb. 6. 18. Col. 1. â—3 Iuvenes multum habent de futuro parum de praeterito ideo quia memoria est praeteriti spes autem futuri parum habent de memoria sed mulâ—um vivunt in spe Aquin. 1 a 2ae Quaest. 40. Art 6. The Covenant is rather the ground then the object of Hope Falsum non potest subesse fidei It closeth with the good things the Gospel holds out and in the way that it holds them out It is compared to an Anchor and an Helmet Ephes. 6. 17. compared with 1 Thess. 5. 8. Rom. 5. 7. Objectum timoris est malum futurum dissicile cui resisti non potest Aquinas 1a 2ae Quaest. 41. Art 2. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à militia sumpta est propriéque dicitur cùm quis se in fugam conjicit Est enim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est fugere Timor appellatur quia propriè sit expectatio â—orum censurae qui in dignitate sunt constituti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censero Plus autem est timere aut metuere quà m vereri unde illud Malo vereri quà m timeri me à meis Metus est dolor quidam ac perturbatio ex opinione impendentis mali quod vel perniciem vel molestiam afferre possit Arist. Vos Instit orat l. 2. c. 6 Sect. 1. 2. Ioseph feared to sin against God Obadiah feared the Lord greatly See Dr Gouge on Eph. 5. 2â— Mr Wheatley on Noahs example There is a natural distance between him and us he being the Creator we the creature dust and ashes 2. A moral distance he is infinitely pure we unholy and sinful * This fear was a stain in the face of all Melancthons excellencies Nemo modestior quidem sed nemo timidior saith Zanchy of him in an Epistle to Bulling Pessimus in dubiis augur timor metus pessimus tyrannas There is the passion or affection of anger which is a good thing as all natural affections are the vice of anger which is sinful and wicked It is the offence of the will upon the apprehensioÌ„ of an injury done to it Ira iracundia differunt ut iratus iracundus Ira de causa est iracundia de vitio multum irascentis Donatus Adel Act. 4. Sc. 7. Romani non habent vocabula quibus irae gradus distinguant Nisi quod gravior ira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur furor Vos Instit orat l. 2. â— 2. Sect. 1. Caâ—sa ob quam alii irascimur est contemptus five negligentia Vos Rhâ—t l. 2. c. 2. The object of it is our corrupt self any injury offered to our name ease There is a disorder of anger in regard of the motive Four kinds of things should not provoke anger in a man 1. Needful duties which God hath enjoyned unto a man so Nebuchadnezzar was angry with the three children for not worshipping the Images which he set up and Iudas with the woman for anointing Christs feet 2. Things lawful and indifferent which neither God nor man forbid but are left to my choice and liberty ought not to be a motive to anger as Eliah was angry with David for enquiring about the reward which should be given to him that did kill Goliah he might do it the better to whet his own courage and the courage of others 3. Natural imperfections are not to move anger but pity as to be angry with one because he stammers because he speaks over-fast is slow of wit dull of capacity Lastly sins of meer infirmity and frailty Gal. 6. 1. so the anger of Paul and Barnabas one against the other in the case of taking Mark with them to visit the Churches was sinful The well ordering of this passion Sanctified anger is zeal and sanctified restraint of anger is meekness and forbearing a meek spirit is a thing much set by of God Passio appetitus sensitivi in tantum est bona in quantum ratione regulatur Si autem ordinem rationis excludat est mala Ordo autem rationis
precandi formulis antecellit in quatuor 1. Autoris dignitas 2. Biblica aâ—tiquitas 3. Artificiosa brevitas 4. Admirabilis foecunditas For steri Thes. Catech. a Eltâ—â— and Dod and Ball on the Lords Prayâ—â— Tres partes orationis Dominicae Exordium Propositio Epilogus Egardus b B. Doronam D. Goâ—ges Guide to go to God In petitionibus quae Deum recta respiciunt Prima Dei gloriam apprecatur Reliquae duae rationem Dei glorificandi indicant Cartw. in Har. Evang. Appellatio ista piâ—tatis potestatis est Tertâ—l de orat Jupiter optimus maximus Cùm Deum Patrem vocamus Christi nomen praetendimus Calvin Habet oratio Dominica Rhetoricam suam Nomen ipsum Patris pro nobis orat quia Patris est Filiis necessaria providere Patris est Filiis ignoscere Maldonat Pater quid negabit Filiis qui jam dedit quòd Pater est See Rom. 8. 32. * Lib. de poenit cap. 8. Ps. 22. 1. Mat. 26. 39. Joh. 20. 28. Rom. 1. 8. See Isa. 61. 1. Psal. 68. 6. 1 Cor. 13. 12. 1 John 3. 2. In the third Heaven especially God declared his chiefest Majesty as in his Kingly Throne The Heathens have this notion by nature that God is in Heaven therefore in distresse they lift up their hands and eyes thitherward Some say that Heaven is every where and every place is Heaven why did Christ then ascend why was he carried up when he went to Heaven Luke 24. 51. If Heaven be every where there is no need of ascending to get into Heaven In my Fathers house there are many mansiens Vide Zanchium de operibus Dei part 1. l. 1. c. 4. q. 1. Matth. 6. 33. 1 Pet. 1. 3 4. Phil. 3. 19 20. * Some divide the Lords Praier into seven Petitions so Augustine in Enchir. and some other ancient writers Luther and the Lutherans and most of the Papists Vide Aquin. sum 2a 2â— Quaest. 83. Art 9. and some of our later Divines but the usual division into six is the most natural and observed by divers of the ancient Fathers and many modern Divines Prov. 16. 4. 1 Cor. 10. 31. Gen. 2. 19 20. The Name of God is put for God himself Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say His Name is himself and he iâ— his Name Summa est ut optemus suum haberi Deo honorem quo dignus est ut nunquam de ipso loquantur vel cogitent bomines fine summa veneratione Calvin Instit. lib. 3. cap. 20. Sanctificare nomen Dei est sanctum agnoscere separare ab omni contemptu prophanatione praedicare illustrare glorificare Finis scopus hujus petitionis est serium promovendi gloriam Dei studium defiderium Commentarii hujus petitionis sunt Psalmus 67. oratio Christi pro se pro Discipulis tota Ecclesia Egard Medulla S. S. Theol. To sanctifie God is to acknowledge him to look upon him and honour him as a holy God To know God in his glory is to glorifie him to know him in his holinesse is to sanctifie him God looks at the principle from which all your services flow Sensus hujus Petitionis est ut quaecunque in mundo gerantur ad Dei gloriam cedant quidem ut pii omnes hoc sponte studio agant impiorum verò facta tametsi ex se gloriae divinae obsunt tamen omnipotenti Dei sapientia ad ipsius gloriam ipsis autem nolentibus aut non cogitantibus contorqueantur Carâ—w in Harmon Evang. Triplex regnum Christo competit Primò Regnum illud naturale quo quà Deus in omnes creaturas absolutum habet exercet imperium Deinde Regum oeconomicum quo â—â—â—â—m Mediator bellator seu quâ Deus Zebaoth fungitur Tertium est Regnum triumphans que officio refignato iâ— aternum potietur Primum illud tertium ipsi est cum Patre Spiritu Sancto commune secundum ipsius est proprium â—â—â—â— autem aliquis haec tria regna sive triplicem unius ejusdemque regni exerendi ac exercendi modum vocet nemini ob voces â—â—â—â— movebimuâ— Bisterf contra Crellium lib. 1. Sect. 2. cap. 26. Regnum essentiale as God Psal. 99. 1 2. and 1â—5 13. and 103. 19. Regnum oeconomicum See about this distinction Master Gillespies Aarons Rod blossoming lib. 2. cap. 5. In the former grace raigneth the other is called the kingdom of glory both in respect of the place and persons Col. 1. 13. The Gospel of the Kingdome of God Mark 1. 14. Matth. 9. 38. Ephes. 6. 19. In earth as it is in heaven Which words are an appendix to the three first Petitions for though it be added to the third which concerneth the doing of Gods will yet the ancient Fathers referre it also to the two former So that we are to pray no lesse that Gods Name may be sanctified in earth as it is in heaven and that his Kingdom may bâ— consummate in earth as it is in heaven then his will be accomplished in earth as it is in heaven Bishop Andrewsâ—â— â—â— the Lords Prayer * 2 Sam. 3. 3. compared with 1 King 8. 18. The will of God as manifested is â— The rule of all Christs obedience Psa. 4â— 8. of the Saints obedience in heaven as in this 3d Petition and of the Saints obedience on earth Rom. 12. â— * A double trope 1. The place put for them that are therin 2. A general is put for a particular in the same manner though not in so compleat a measure Panis nomine comprehenditur omne genus alimenti quicquid praeter ea ad necessariam hujus vitae sustentationem requi ritur Gen. 3. 20. Prov. 27. 30. Luc. 14. 9. Nostrum hoc est proprium ille autem noster qui ad nos à bonitate diviâ—a per legitima media redit quotidianum tantum vult nos Christus petere quantum quot idie ad necessariam vitae sustentatioum sufficit nobis qui sumus filii Dei fratres in Christo quousque tantum hodiè Egardi Medulla S. S. Theol. Panis â—â—mine intelliguntur quaecunque ad hanc vitam spectant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis propriè significat quod nobis sustentandis aptum accommodatum est Ex quo liquet peti hoc nomine ut quaecunque ad hanc vitam opportuna idonea sunt nobis suo quaeque tempore à Deo misericordissimo concedantur Cartw. in Harm Evang. B. Down Dr Gouges Guide to go to God John 4. 53. * Wicked men have a civil right and title to the things of this life so that men cannot take them from them not a divine as gifts of bounty and common favour not as gifts of the Covenant 1 Cor. 3. 22 23. Bread by a Synecdoche signifieth not only food in which sense it is often used Gen. 31. 54. Exod. 18. 12. but also all other commodities of this life serving
of Christ part 2. Discourse 9. The sixth and seventh Commandment are otherwise in the Hebrew Bibles then ours and in the Greek otherwise in Exodus then in Deuteronomy Id. ibid. Exod. 20. 3. * Musc. loc com Ford on the Covenant Master Ball Deut. 4. 35. 6. 4. Isa. 43. 11. Videâ—aronem â—aronem de praestaâ—tie dignitate divinae legis l. 1. c. 30. Cartw. in Exod. 20. Matth. 12. 29. Peter Martyr handling the division of the ten Commandments how the number should be made up makes that which is commonly called the Preface I am the Lord thy God which are words of a Covenant to be the first Commandment and if so then must justifying saith be enjoyned there And thus did some of the Fathers though those words are onely enunciative and not preceptive Master Burgesses Vindication of the Moral Law Lecture first Verba ista Ego sum Dominus Deus tuus sunt generalis praefatio aliis tamen litem non movemus qui st atuunt haec verba esse partem primi praecepti quod Bifariam proponatur primum quidem affirmativè quis sit pro vero Deo à nobis agnoscendâ—â— ac colendus deinde negativè quod nulli alij extra praeter hunc verum Deum divinus honor ac cultus sit tribuendus Gerh. loc commun tom tertio Exod. 20. 3. The matter of the Commandment is delivered in negative terms by way of forbidding under which the Precept injoyning the contrary is commanded Non erit tibi dii alij super facies meas Ad verb. non erit q. d. ne unus quidem Deus alius c. Cartwr in loc Shall not be for it ought not to be or may not be Jos. 24. 20. Dan. 11. 39. See 1 Sam. 8. 8. Exod. 34. 14. Isa. 42. 8. 1 King 4. 9. Vox Acherim significat alios alienos Et aliquis potest esse alius sed non alienus omnis autem alienus alius etiam est Zanchius de primo praecepto Homo verus alius est ab alio homine vero sed non alienus hoc est alienâ—s diversae naturae Alienus autem qui non ejusdem est naturae aut patriae ut homo depictus aut mente conceptus alienus est à vero homine etiam alius Alienos Deos habere coram Deo à Theologis dupliciter explicatur ut nimirum vel significet alienos Deos quasi in Dei conspectum producere inque illius oculis ut illi aegrè à nobis fiat colere vel ita ut intelligatur praeter me sensusque sit extra unum illum summum Deum nulli alij divinitatem quam ipse Deus ei non concesserit tribuendam divinumque bonorem deferendum esse statuaturque hoc Deum voluisse dicere Ita me colas ut omnes alios Deos valere jubeas Wolkelius de vera religione l. 4. c. 8. Vide Cartw. in Exod. 20. 3. By having of gods here he means Thou shalt worship no other gods but me Other gods that is besides or with the true Jehovah Gods viz. Idols to whom the opinion of Idolaters doth falsely attribute some Divinity 1 Cor. 41. 5. Deodate on Exod. 20. 3. Psal. 81. 8 9. 2 John 9. 1 John 2. 23. Habere est inâ—us cum agnosâ—ere in mente cique corde adhaerere amando timendo c. externè colere venerari sensus igitur est cave ne quicquam vel mente agnoscas vel corde amplectaris vel corpore colas ut Deum praeter me Iehovam Deum tuum c. Calv. Inslit Gen. 6. 11. 13. 13. 1 Sam. 2. 17. Neh. 9. 28. * Particula coram facie mea indignitatem auget quod Deus ad Zelotypiam provocatur quoties sigmenta nostra substituimus in ejus locum quemadmodum si impudica mulier producto palà m ante oculos mariti adultero ejus animum magis ureret Calv. Instit. l. 2 c. 8. Ford of the Covenant Lev. 18. 21. 1 Kings 11 5. 2 King 23. 15. Judg. 2. 13. 16. 23. 1 Sam. 5. 2. Num. 21. 29. 2 Kin. 5. 18. 19. 37. 2 Kin. 1. 2. Isa. 37. 38. 46. The summe of the first Commandment is That we have God to be our God Down summe of Divin 2 Kin. 17. 30 31. 2 Chr. 25. 14 Deu. 7. 16. 32. 17. 1 Sam. 26. 19. 1 Kin. 11. 4 5 Cultus naturalis est qui ex ipsa natura Dei pendet ita ut quamvis nullam legem haberemus divinitus revelatam praescriptam si tamen Dei naturam rectè haberemus perspectam ac notam ex illius idoneâ— contemplatione omnia illa percipere possemus Dei gratia auxiliante quae hac in parte ad officium nostrum spectant Hic cultus hoc mandato praecipitur Ames 2 Chr. 28. 9. Deut. 4. 4. 10. 12. 21. 30. 20. Deut. 11. 22. Jos. 22. 5. Job 19. 25. Exod. 15. 11. Psal. 86. 10. Job 9. 4 5. Psal. 77. 13. Isa. 57. 15. Job 37. 23. Joel 2. 17. 3. 16 17. Zach. 8. 8. 10. 6. Isa. 41. 10 13 14. 43. 37. Psal. 48. 14. Isa. 19. 21. Job 22. 21. Joh. 17. 3. 1 Tim. 2. 4. Hos. 6. 6. 1 Chro. 28. 9. Jer. 9. 23. Hos. 4. 1 2 3. Rom. 10. 14. Deu. 6. 1. Psal. 9. 10 11. Iam. 3. 17. Jer. 31. 33. Deum colit qui novit Seneca Deut. 32. 31. Psal. 87. 4. 89. 6 7. Col. 1. 9 10. 1 Tim. 2. 4. 2 Tim. 4. 25. Deut. 4. 35 39. Isa. 43. 10. Hos. 6. 3. Tit. 1. 1. 2 Pet. 3. 8. Ephes. 4. 13. 1 John 5. 20. Psal. 73. 25. Psal. 4. 6. Mat. 13. 43. Phi. 3. 6. Cant. 1. 2. 8. 7. Job 28. 15 16. Psal. 63. 3. 1 John 5. 10. Deut. 13. 4. Acts 11. 23. 1 Cor. 7. 35. Josh. 23. 8. Numb 14. 11. John 14. 1. 1 Pet. 1. 21. 1 Joh. 5. 10 11. Acts 16. 31. Isa. 28. 16. Rom. 9. 33. 1 Pet. 2. 6. Psal. 4. 5. 22. 4. 25. 2. Psal. 16. 1. 118. 9. 1 Pet. 3. 5. Eph. 3. 12. 1 Tim. 6. 17. Zanch. de redempt l. 1. c. 13. Jer. 17. 5. Confidence is the vertue of resting upon God wholly for the attaining of all good things according to his Word Psal. 9. 10. 2 Chr. 20. 20. Psal. 4. 5. 1 Pet. 4. 19. 5. 7. Psal. 37. 5. 81. 4. 62. 8. 71. 5. Psal. 11. 1. 135. Job 13. 15. Psal. 56. 3. 57. 1. Psal. 16. 1. 25. 1 2. Isa. 50. 10. Psal. 20. 7. 1 Sam. 30. 6. John 15. 9. 1 Tim. 1. 5. Gal. 5. 6. Deut. 4. 4. Joh. 5. 42. John 2. 15. 3. 17. Amor est unio amantis cum re amata * Amor meus pondus meum Aug. Psal. 31. 23. Deut. 10. 12. 11. 1. 30. 16. Josh. 23. 11. 22. 5. Causa diligendi Deum Deus est Modus sine modo diligere Bern. de diligendo Deo Multum quippe
be noâ— your utmost end he will not be your chiefest good Hoc desideriâ— câ—lendus est Deus ut sui cultus ipsi â—it merces Augustine See 2 Kings 10. 31. A constant heedlesness in duties is a great signe of an hypocrite It is not enough to worship God but we must seek him in worship Ps. 22. 26. which notes an exact care in serving him See M. Mautoâ— on Jam. 1. 21. Doct 1. 2. Examination of our estate is as necessary as our puâ—ging from sinne and the excitation of our affections 2 Cor. 13. 5. In the Priesthood under the Law there was to be a consecration as well as an offering Mal. 3. 3 4. Heb. 9. 14. The main care must be to get the person reconciled to God Those that discern not their interest in Christ if they had it and have lost it by returning to folly 1 Pet. 3. 7. are not to come reeking from their sins and so rush into Gods presence Isa. 1. 15. Neither are they wholly to decline Worship and restrain Prayer 1. There must be a serious acknowledgement of their sins with shame and sorrow Psal. 51. 3. Numb 2. 14. John 1. 2. 2. They must earnestly sue out the former grace and pardon Psal. 25. 6. 51. 12. Those who never had assurance must know 1. That it is comfortable in our approaches to God the Apostle hath taught us to begin our supplications with our Father Heb. â—0 21 22. 1 Tim. 2. 10. 2. Some believers have lesse peace that they may have more grace 3. When we cannot reflect upon our actual interest the direct and duâ—â—ful acts of Faith must be more solemnly put forth 1. Disclaim more earnestly your own personal righteousness Dan. 9. 18. 2. You must adhere to God in Christ more closely cast your selves upon God with hope Psal. 22. 18. 3. It is safe to say I am my beloveds though we cannot apply Christ to our selves Psal. 119. 94. Have high thoughts of the work aforehand 1 Chron. 29. 2. take the fiâ—test opportunity of doing duties Christ is present in the Ordinances Rev. 1. 18. 1. As a Speaker Heb. 12. 25. 2. That he may delight himself in the graces of his people Cant. 8. 1. 3. To execute judgement as well as shew mercy 2. The Angels are there present 1 Cor. 11. 10. as your Guardians Dan. 4. 13. and to delight in your graces Cant. 5. 2. 3. The Devil is present Matth. 13. 1. To draw you to evil 1 Sam. 2. 22. 2. To hinder you in whatever is good Zach. 3. 1. 3. Comes to steal away the Word out of your hearts Matth. 13. 19. 4. To aceuse you Rev. 12. 12. Zach. 3. 1 2. 5. As an Executioner expecting a commission from Christ to lay hold on thee John 13. 27. Iephta must not offer her himself but some Priest to whom he must bring her and he not in any place but upon the Altar of God In vovendo suit stultus in reddendo impius Hieron * Take a great deal of heed to your own hearts in the duty least your thoughts vanish Eccles. 5. 3. Salomon compares the vanity of mens thoughts in services to dreams where the thoughts are incoherent 2. Observe in duties the approaches or withdrawings of God from your souls See Matth. 15. 10. 24. 15. 2. 3. chapter of Revel We must 1. Practise the good resolutions taken up in the service keep it evermore in the hearts of thy servants 2. After every duty we must be humbled for our rashnesse before God as Iacob Gen. 28. 16. * There must be a faith 1. That his duties shall be accepted Gen. 4. 7. 2. In the general rewards of religion Gen. 4. 8. 3. In the Messiah to come Reasons 1. Because faith discernâ— by a clear light and apprehension keeps God in the eye Faith is conversant about God the object of worship Heb. 11. 6 27. and discerns the worth of his service and represents more of priviledge then burden Psal. 19. 10. 73. 28. 2. It receives a mighty aid and supply from the Spirit of God Rom. 8. 26. 3. It works by a mighty principle love Gal. 5. 4. It fils the soul with a sweet apprehension of Gods love love will carry one to a duty that is against the bent of nature Gen. 34. 19. 2 Cor. 5. 14. 4. Faith discourseth and pleads in the soul with strong reasonings 1. From the mercies of God 1. Special Gal. 2 20. 2. Common 1 Tim. 1. 16 17. 2. From the Promises 1. Of assistance 2 Cor. 12. 10. Phil. 4. 10. 2. Acceptance 2 Cor. 8. 11. faith shews the Mediatour Ephes. 3. 1 2. Revel 8. 3 4. 3. Oâ— reward 2 Cor. 7. 1. 2 Cor. 1. 4. It sees assistance in the power of God acceptance in the grace of God reward in the bounty of God Psal. 2. 11. Worship is therefore called fear as we may see by comparing Deut. 6. 13. Isa. 29. 13. with Matth. 4. 11. 15. 9. God hath his name in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fear and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both fear and religion Heb. 5. 7. See Chap. 12. 28 29. Abraham Gen. 18. 27. Elijah 1 King 18. 42. the four and twenty Elders Revel 4. 16. Christ himself Matth. 26. 33. were reverent in their acts of worship For publick prayer kneeling and standing are mentioned 1 King 8. 54. The Publican stood Luk. 18. 13. in preaching the eyes of the hearers should be fastened on the Preacher Luk. 4. 20. See Neh. 8. 3. at the Sacrament our eyes should observe the Elements as visible Sermons Exod. 23. 8. Christ read the Scripture standing Luk. 4. 16. by that he taught how he honoured the Word of God the same thing is affirmed of the people Nehem. 8. 5. For that cause that we may shew our respect to the Word of God we are bare saith M. Cartw in his Harmon when the Scripture Text is read Master Hildersam hath the like on Joh. 4. Constantine the Great used to shew much reverence and attention to the word of God preached so that many times he would stand up all the Sermon while and when some of his Courtiers told him that it would tend to his disparagement he answered that it was in the service of the great God who is no respecter of persons See Crak Epist. Dedic to his Defence of Constantine Profanenesse is the sin of despising and contemning the true worship of God setting light by it accounting it as a thing not at all profitable and therefore not at all doing it They call not on the name of God saith the Psalmist This was the sin of the Priests themselves Mal. 1. 7 12. There is 1. A virtual or habitual intention when one keeps a purpose to intend 2. Actual The causes of actual roving and the distractions of the thoughts in service are 1. Want of love to God and holy things affection and attention go together Psal. 1. 2.
excusatur quod seipsum cum hostibus ruina domus oppressit nisi quia Spiritus latenter hoc jusserat qui per illum miracula facicbat Aug. de civit Dei l. 1. c. 21. Quaeritur an Samson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus factum excusari queat August l. 1. de civit Dei c. 21. Hoc sic interpretatur ut dicat eum semetipsum una cum Philistaeis ruina domus oppressisse Spiritu latenter hoc jubente qui per eum miracula faciebat Nec fas esse nobis aliter credere Nam ad id faciendum divinitus â—i redditam fuisse fortitudinem Hanc responsionem plerique etiam alii sequuntur Nec obstat quod dicit ut ulâ—iscar me de hostibus meis quasi privatam injuriam ulciscendi cupidus Nam injuria Samsonis injuria publica crat ut qui judex esset populi Irrisio quoque ejus irrisio Dei Israel erat in cujus contumeliam Philistaei pro capto Samsone Diis suis solennius in templo graâ—ias agebant Estius Vide Grot. Samson ex singulari instinctu directè intendebat Philistaeos occidere non semetipsum quamvis praeviderit suam mortem inde secuturam Jud. 16. 30. Similis ferè est ratio â—orum qui pulvere tormentario accendunt â—avom qua feruntur â—e perveniat in hostis possessionem Ames de consc l. 5. c. 31. Judge Hales drowned himself See Foxes third volume pag. 146. Whereupon Bishop Gardner called the Gospel the Doctrine of Desperation * Chemnit loc commun Ames l. 5. de consc c. 32. See Elton on this Commandment p. 210. to 213. Whereas there are two acts as introductions into the field a challenge and an acceptation both of them have their guilt but the former so much the more as it hath in it more provocation to evil D. Halls cas of consc resolved Case 2. There were but two practices of this in Scripture 1. That famous challenge of Goliah which that proud Philistim had not made if he had not presumed of his giantly strength and stature so utterly unmatchable by all Israel that the whole host was ready to give back upon his appearance 1 Sam. 17. 24. The other was in that mortal quarrel betwixt Ioab and Abner on the behalf of their two Masters David and Ishbosheth 2 Sam. 2. 14. wherein Abner invites his rival in honour to a tragical play as he terms it a monomachy of twelve single combatants on either part which was so acted that no man went victor away from that bloudy Theatre only it is observable that in both these conflicts still the challengers had the worst D. Hall ubi supra * See Cook on Lit. p. 294. B. Sir Wal. Rawleighs hist. Sir Fr. Bacon Lansii orat contra Italiam ex Camerar aliis Ut Sexto praecepto Deus prosp exit vitae tum proximi tum nostrae ne quo vis pacto loedatur sed omnibus modis conserveturâ—â—ita septimo conjugium tanquam medium generis humani propagandi conservandi sanxit Adeoque omnia prohibet quae huiâ— sanctoe justae legitimae mari faeminae conjunctioni adversantur vult enim generic humani honestissimam ac sanctissimam propagationem Fabric D. Tayl. Life and Death of Christ. Lo tineaph ad verbum non adulterabis Brevissimum verbum inquit Lutherus sed latissima sententia Psa. 119. 96. Naaph propriè est adulterare Aliud enim habent verbum Hebraei quo scortationem in genere significent Nempe Zanah quod discrimen notatur Hos. 4. 14. Peccatum quod prohibetur est alieni thori violatio Latini utuntur voce maechari maechissare à nomine maechus quod Graecum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adulterium quasi ad alterius torum Triplici modo fit adulterium 1. Quando conjugatus rem habet cum soluta 2. Solutus cum conjugata 3. Conjugatus cum conjugata Postremum gravius est quod nonnulli etiam duplex adulterium appellant secundum etiam est gravius primo propter suppositionem alieni foetus Rivet in Exod. 20. 9. Vide Cartw. in loc Castitas à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—rnâ— quia praecipuum est hominis ornamentum Rivet Chastity is a vertue of ordering ones self aright in regard of the faculty of generation It is two-fold 1. In a single life which is the abstaining from the inordinate desire of exercising that faculty commonly called virginity 2. In the married estate a keeping ones self entirely to his yokâ—fellow Duke Robert passing thorow Felaise in France and seeing Arlete a Skinners daughter he took such notice of her as he beheld her in a dance among other Damsels that he sent for her to accompany him that night in bed and begot on her William the bastard Duke of Normandy and King of England Her immodesty that night is said to be so great that either in regard thereof or in spite to her Son the English called all Strumpets by the name of Harlots the word continuing to this day Hoc est quod pudct hoc est quod intuentium oculos â—rubâ—scedo devitat magisque fert homo spectantium multitudinem quando injustè â—rascitur homini quà m vel unjus aspectum quando justè miscetur uxori August de civit Dei lib. 14. cap. 19. 1 Cor. 6. 6. Sinc Cerere Baccho friget Venus Prov. 23. 33. See Gen. 19. 32 39. It is called Temperance because it restraineth a man of his liberty Moderation and Temperance is the health and soundnesse of the minde In Greek the word hath its name from its effect the preservation and safety of the minde Cor oculi duo sunt proxenetae transgressionis Num. 15. 39. Primi capiuntur oculi inde in corde exoritur appetitus sive concupiscentia juxta illud Poetae Oculi sunt in amore duces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut est in veteri verbo Vossius in Maimon de Idolol cap. 2. Quid ego de cynicis loquar quibus in propatulo coire cum conjugibus mos fuit Quid mirum si a canibus quorum vitam imitantur etiam vocabulum nomenque traxerunt Lactant. Div. Instit. l. 3. de falsa sapientia August de civit Dei * Gulielmus Parisiensis dixit choream esse circulum cujus centrum sit diabolus Urbs est in Brabantâ—a Buscunducis in qua ut in aliis ejusdem terrae stato anno diâ— quo serunt Maximum urbis Templum dedicatum publice supplicatur ludique variis divis exhibâ—ntur Sunt qui tunc personas divorum induant sunt qui damonum Ex his unum quum visa puella exâ—rsisset domum saltitando se subduxisse correptam vt erat personatus uxorem suam in lectum conjecit se ex â—a daemonium velle gignere dicenâ— concubuit Concepit mulier infans quem peperit simul primum aeditus est saltitare coepit forma quali daemones pinguntur Haec Margareta Augusta Maximiliani â—ilia hujus Caroli amita narravit Joanni
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
Conversion and Free-will I. Of Conversion COnversion is a coming back again to God from whom one departed by sin Hos. 14. 1. Turning is a word borrowed from Travellers who being out of the way get into it again by turning that is by leaving the way in which they did walk and taking another different way from it contrary to it if one have gone the quite contrary way There is first Habitual Conversion the first infusion of life and habits of grace conversion from a state of sin Act. 3. 19. Secondly Actual the souls beginning to act from that life and those habits a conversion from some particular grosse acts of sinne Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification 1. Puts a damp on all his graces Psal. 51. 10. 2. There is a suspension of all the comforts of grace vers 12. so that one may be said Quodammodo excidere in respect of the use and comfort Isa. 63. 10 17. Mans aversion from God by sinne and conversion to God by grace is the summe of all Divinity A sinner departs from God two wayes 1. As the chief good 2. As the utmost end therefore conversion is a change of these two when one makes God his chiefest good and his glory his utmost end A man in turning to God First Makes God the chief good 1. If he make him the chief object of his contemplation Psal. 139. 17. Where our treasure is there will our hearts be also 2. If he choose him as his portion Iosh. 24. 22. Psal. 119 57. 3. If he desire all things else in subordination to him Prov. 30. 8. sine summo bono nil bonum 4. Judgeth of all times or persons according as they have this good or are serviceable for it 5. Fears sin above all things which will separate between God and him Secondly He makes Gods glory his chiefest end this is Gods end Prov. 16. He makes God the utmost end of his being Rom. 14. 8. and acting 1 Cor. 10. 31. Rom. 11. 30. From him as the first cause To him as the last end God is our chiefest good therefore must be our utmost end See Psal. 73. 25 26. It is the first Question in the Assemblies Catechism What ought to be the chiefest and highest end of every man in this life The Properties and Qualities which ought to be found in true Conversion It must be 1. Present and seasonable While it is called to day call upon the Lord while he is near and seek him while he may be found The present time is the only time of converting not the future now at this instant time God offers mercy exhorts cals To day if you will hear his voice harden not your hearts the future time is uncertain we cannot assure our selves of another hour We have many examples daily of the falshood of late repentance The longer we defer it the more difficult it will be as a sore without a plaister the more hardly it is healed 2. Universal or General we must turn from all sinne without exception or reservation of any and chiefly from our own sins Grace is called Light Leaven The Law of God forbiddeth all sinne God hateth all sin Christ died for all sin the conscience condemneth all sin and in our Covenant with God we renounced all sinne Cast away all your transgressions hate every false way 3. It must be hearty sincere unfeigned God complains of some that turned unto him feignedly 4. Constant persevering to the end a continuing still more and more to convert a daily renewing these acts and reforming our faults we must cleave to the Lord with full purpose of heart The order and manner of this work how and in what measure it is wrought in the Saints First The Doctrine of the Gospel is propounded and made known in both the parts of it viz. that which concerns mans misery in himself and the perfect and only remedy in Christ to all penitent sinners Secondly The soul is enlightened and enabled to assent unto this Doctrine Thirdly It is yet further stirred up to consider of this Doctrine so beleeved and to give heed to it as Lydias minde was wrought upon when Paul preacht Fourthly It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery but so as there is wrought also a hope of getting out of this misery and a perswasion that he shall be accepted and hereupon follows conversion For he that sees himself in an ill state and sees also a certain way out of it being perswaded that he may by such and such means escape and avoid will undoubtedly apply himself to seek his own good and the Spirit of God by working this perswasion converts the soul We may plainly see this order in Davids renewing of his conversion after his sinne and in the hearers of Peters Sermon Act. 2. where first they heard and marked Peter then were pricked in heart then asked What they must do to be saved and being instructed by Peter to convert did so and were saved Marks or Signs of Conversion 1. Such a one hath had experience of the discovery of sinne as the greatest evil and of misery to himself by sin Sin revived and I died 2. The Lord hath wrought in him a glorious discovery of Christ and an instinct after union with him which is faith Phil 3. 10. 3. He is brought under the guidance and power of the Spirit Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized brought under the power of it hath a spiritual bent in his soul a new principle new ends 2 Cor. 5. 17. He sees things with another eye He hath a new law planted within him which will make all duties easie and sweet to him Ier. 31. 33. 4. He is made like to God every Saint is a living Image of God He will love persons the more he seeth of God in them and Ordinances the more pure they are 5. Where there is life there will be growth 1 Pet. 2. 3. they will grow up as willows as calves of the stall Mal. 4. True Conversion differs from false 1. In the efficient cause for first the true spring comes from the Spirit of God by means of faith in the Gospel stirring up a desire of Gods favour and freedome from sinne for attaining that favour the false from a natural desire of ones welfare that he may escape the punishment of sin 2. In the formal or manner of doing true Conversion is a willing and deliberate act out of choice false a forcible act done out of compulsion 3. Final the true seeks to please God the false to ease it self Motives to and Means of Conversion By Motives I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work By Means some things tending to enable men the better to do it when they have
the Glory for ever and ever Amen For howsoever this clause is omitted of the Latine Interpreters and is rejected by Erasmus yet was it added by our Saviour and registred by Matthew For 1. The Greek Copies have it 2. The Syriack Paraphrast translateth it 3. The Greek Writers expound it as Chrysostom and Theophylact. And 4. It is not only consouant with the rest of the Scriptures but also in this prayer hath a necessary use For praise is to be joyned with prayer the Petitions contained a specification of our desires this conclusion partly a confirmation of our faith joyned with praising God in these words For thine is the Kingdome and the Power and the Glory for ever and ever and partly a testification both of our faith and of the truth of our desires in all the former Petitions in the word Amen It appeareth manifestly that this sentence was borrowed from the Prophet David 1 Chron. 29. 11. with some abridgement of the Prophets words 2. Without this we should not have had a perfect form of prayer it consisteth of Thanksgiving as well as Petitions It is both a Doxologie a giving praise and an Aitiologie a rendering a reason therefore our confidence is in thee and thou wilt doe for us according to our requests God in this reason is set out by his Attributes for these words Kingdome Power Glory For ever doe point out four distinct Attributes of God which are 1. Soveraignty Psal. 22. 8. Kingdome 2. Omnipotency Ier. 32. 17. 2 Chron. 20. 6. Power 3. Excellency Psal. 113. 4. and Isa. 6. 3. Glory 4. Eternity Psal. 90. 2. Isa. 57. 15. For ever These Attributes are applied to God by a special property and excellency So much doth that Particle Thine and the Article The import As if he had said Thine and thine only are these Thine they are originally of thy self and that in an infinite measure and degree Though the Particle Thine be but once expressed yet by vertue of the copulative Particle And it is particularly to every of the other properties As for the 4th Attribute Eternity intimated in this clause For ever it is so expressed as appertaining to all and every of the other three For Gods Kingdome is for ever his Power for ever his Glory for ever and whatsoever else is in God is as God himself for ever There is a two-fold Kingdom of God 1. Universal which some call the Kingdom of his Power whereby he ruleth and governeth all things Psal. 103. 19. 2 Chron. 20. 6. 2. Special the Kingdome of Grace in this life and of Glory in the life to come In the former he communicateth Grace to his servants ruling in them by his Word and Spirit In the later he communicateth Glory to his Saints vouchsafing unto them the fruition of himselfe who shall be to them all in all Gods only is truly and properly power his is the power see Psal. 62. 11. Gods power is his ability to do any thing it extendeth it self to every thing that by power may be done Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty Gen. 17. 1. And the Glory Whereby is meant that excellency which is in God For the excellency of a thing that which causeth it to be in high esteem and procureth a name fame and renown unto it is the glory of it Cabod the Hebrew word signifieth also weightinesse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fama Gloria both Fame and Glory for Glory causeth Fame For ever The Kingdome Power and Glory of God are amplified by their unchangeable continuance This phrase For ever implieth both Eternity and Immutability The phrase in the original to translate it word for word is for ages The original root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for ever Now because an age is the longest usual distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plural number indefinitely without any limitation thus for ages is used to set out the everlastingnesse of it Amen Ierom cals it fitly Signaculum orationis It is the ratification of all the testification both of our faith and of the truth of our desire It signifieth two things a wish of the heart to obtain what hath been uttered or else a perswasion of heart that the thing shall be obtained both here The meaning of it is thus much as if we should say As I have made these requests unto thee O Lord so do I both unfeignedly desire the performance of them and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure It is an Hebrew word signifying truly even so or so be it and yet continued in all languages and by the use of it as well known as any other English word Some good Divines have held it to be an Oath it is an asseveration and seems to be the same with Yea Yea. Vide Fulleri Miscell Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20. Since our Saviour teacheth us to end our prayers with Amen it is our duty to say Amen Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God 2. Hence it followeth that prayer should be made in a known tongue else how should we consent or say Amen See 1 Cor. 14. 9 11 16 19. Chrysostom celebrated the Eucharist among the Grecians in Greek and Ambrose amongst the Latines in Latine The same may be said of Basil Nazianzen ierom and other Fathers In Italy Greece Asia and Aegypt the Liturgy is celebrated in the same tongue in which the Sermons were preacht The Armeniaâ—s Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue See B. Daven Deter of Quest. 41. 3. Men should be attentive when they pray with others how canst thou otherwayes say Amen and assent to the prayer 4. We should wait upon God for the accomplishment of our desires Mr Perkins on the Lords Prayer saith It is of more value then all the prayer besides His reason is because it is a testification of our faith whereas all the Petitions beside are testifications of our desires CHAP. VII Of the Sacraments I. The Name THe word Sacrament being Latine is not found in the Scripture but the thing is there Divines agree not what it properly signifies and how it came to be applied to this Ordinance The Oath that the old Roman Souldiers took to their General to live and die with him was called Sacramentum See Moulin of the Eucharist Some think it is