the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
who doth not love fear trust in him as well as he that sets up an Idol to worship him 2. The first and main evil of sin was in the omission Sin first draws away from God before it enticeth Iam. 1. 22. Ier. 2. 13. To speak exactly there is no sin but that of omission it is a deficiency and coming short of the rule 3. The state of unregeneracy lies mainly in the sins of omission there is much more evil in a state of sin then in the act of it Eph. 2. 12. the reign of sinne is more seen in omission then commission there is a higher act of soveraignty in the negative voice then in any positive Law 4. The ground of every sin of commission is a sin of omission turning away the soul from God Psa. 14. 1 2. Iob 15. 4. Iam. 1. 14. negligentiam in orando semper aliqua notabilis transgressio sequitur Iohn 20. 24 25. Rom. 1. 21. compared with 24. 2 Thes. 2. 10. 5. The greatnesse of sin is measured by the mischief it doth the sinner sins against the Gospel are greater then those against the Law sins of commission make the wound sins of omission keep you from the plaister Iohn 3. ult 6. These are the sins which Christ will mainly enquire after Mat. 25. 42 43. We should loathe sins of omission which in the world are little made of 1 Sam. 12. 23. Wo unto me if I preach not the Gospel saith Paul Peter and Iohn say We cannot but speak the things which we have heard These omissions directly oppose the will law and honour of God as well as the committing of foul faults 2. They will damn us as well as commissions 3. They will make way for grosse evil deeds There are three sorts of omissions 1. Totall non-performances not praying reading hearing meditating Psal. 14 4 â— 2. Seldome performances intermission or performing of duties unevenly 1 Thes. 5. 17. Col. 4. 2. 3. Sleighty performances when we keep a tract of duty but do it customarily pray not fervently and spiritually Rom. 12. 11. Sins against the Gospel are greater then sins against the Law 1. The more Laws are transgrest the greater the sin There are three sorts of Laws 1. The Law of nature which teacheth to do good to them that do good to us Mat. 5. 43. 2. The morall Law which requires subjection to whatever God commands 3. The Law of faith Rom. 3. 27. which requires subjection to God in his Son all these are broken by sinning against the Gospel 2. The more of the minde of the Law-giver is in the Law the greater is the sinne Mens legis est lex Gods minde is clearly seen in the Gospel viz. the exalting of himself in his Son Pro. 8. 30. 3. The more any one sins against light the greater the sin there was never such a discovery of the filthinesse of sin nor of the justice of God upon sin it could not be purged but by the bloud of God Acts 12. 28. See Ephes. 5. 26. never such a discovery of Gods grace as in the New Covenant a second Covenant was never tendred to the Devils 4. They are sins against higher love God loved Adam and the Angels Amore amicitiae they had never offended him he loved us Amore misericordiae Rom. 5. 8. he loved Adam and Angels in themselves us in Christ Eph. 1. 6. 5. These sins make way for the sin against the holy Ghost Matth. 12. 32. Objectum hujus peccati non est lex sed Evangelium The sins of Gods people are greater then others sins In eadem specie peccati gravius peccat fidelis quam infidelis Grace aggravates and heightens sin They sin 1. Against the highest light Ps. 51. 6. 2. The highest love peculiar goodnesse electing love Of all sins to be without God or out of Covenant with God is the greatest sin it is against the great command in the Law the first Commandment and the great promise in the Gospel Those sins wherein a mans self is the object are the worst of all sins self-deceit is the worst of all deceits and self-murder is the worst of all murders The degrees of sin in a mans own heart or the conception birth and perfection of sin there First Injection or suggestion from Satan which stirs up the lusts in the heart 1 Iohn 5. 19. Secondly The soul receives the thought there must be Partus cordis as well as seminarium hostis Bernard Iob 17. 11. Thirdly Delectatio the soul is pleas'd with such thoughts so Eve Fourthly Upon this the will consenteth then lust is conceived Fifthly There is a consultation in the soul how to bring this into act Rom. 13. 14. CHAP. VII That all Sins are Mortal THe Schoolmen and their followers the Jesuites distinguish sins into Venial and Mortal Some sins say they are sua natura in their own nature venial others mortal of which they reckon up seven Veniale quod est praeter mortale quod est contra legem As all sin except that against the holy Ghost Mark 7. 29. is venial in Christ so without him is all mortal and deadly Cartw on Mat. 5. 23. All sinne deserveth eternal death Rom. 6. 23. as appeareth by the opposition of life everlasting which the Apostle joyneth in the same verse Id. ibid. There is the merit of hell in every idle word because the wages of sin as sin is death Every transgression of the Law is worthy of death Gal. 3. 10. Every sinne is a transgression of the Law 1 Iohn 3. 4. Rainold de lib. Apoc. Tom. 2. cap. 164. 165. See Deut. 27. 26. 30. 19. Ezekiel 18. 4. Iames 2. 10. Numbers 15 22 23 24. 1 Cor. 15. 56. Bellarmine seeks to elu de these and that other place with these glosses The soul that sinneth that is mortally shall die the wages of sin that is of mortal sin is death and the sting of death is sinne that is deadly sinne these are tautologies as if the Prophet had said The soul that sinneth a sinne unto death shall die and the Apostie sinne that deserveth death deserveth death He saith they are venial ex natura sua such as if God please to remit the temporal punishment they are so little that he cannot inflict eternal for them they are venial propter parvitatem materiae imperfectionem actus Quodvis peccatum peccantem in rigore lâ—gis morte involveret si persona absque misericordia Dei in Christo judicaretur Episc. Daven Sins may be termed venial or mortal 1. Either comparatè in comparison of others or simpliciter simply and in themselves and that either 1. Ex natura sua of their own nature 2. Ex gratia by favour or indulgence 3. Ex eventu in the issue or event in the two last respects all the sins of the elect are venial but no sins ex natura sua are venial that is such as in their own nature deserve
of our hearts heartily loving all men even our enemies We must also pity and help the distressed shew kindnesse and meeknesse to all even those that hurt us not revenging our selves nor hurting or grieving any by evil deeds or speeches For our neighbours spiritual safety we must exhort comfort and admonish one another with all meeknesse and must pray one for another The seventh Commandment requires all care to preserve our own and our neighbours chastity To preserve our own chastity we must abhorre all impure desires behaviours speeches and deeds with all occasions provoking thereto and must use temperance and sobriety with fasting and praying at fit times and diligence in our calling We must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire words countenance and gesture The eighth Commandment requires a right carriage of our selves in regard of our own and our neighbours goods In respect of our own goods we must get them justly and keep them thriftily from evil and idle expences use them liberally for good purposes and not set our hearts upon them For our neighbours goods we must neither take nor keep any thing from any man whose own it is by force fraud or unequal bargains we must seek the profit of our neighbours as our own profit 2. We must do to them as we would have them do to us and not corrupt justice and equity by partiality and self-love The ninth Commandment requires all due care of maintaining our own and our neighbours good name and credit 1. Our own by lowlinesse and esteeming meanly of our selves accounting others better then our selves by being true sparing and holy in our speeches innocent and humble in our carriage slying ill company and all appearances of wickednesse and abounding in good works 2. Our neighbours by judging and speaking the best of them their words and deeds praising their vertues and defending their innocency The tenth Commandment requires that we be fully contented with our own condition and keep out all inclinations and motions after the things that pertain to others II. The Gospel The Law holds forth the holinesse and purity of God the Gospel holds forth the grace and favour of God Rom. 2. 4. There are two great ends of the Gospel and the Ministery of it 1. Union with Christ 2 Cor. 11. 2. 2. Reconciliation with God 2 Cor. 5. 20. The Angels sang when Christ was born on earth peace and good-will toward men The Gospel hath two parts as some say 1. All are cursed and damnable sinners This must be believed so firmly as that we assent to the particular comprehended under the general bringing it home to my self and saying to my self I am a cursed and damnable sinner 2. Jesus Christ is a perfect and all-sufficient Saviour he can and will save all penitent sinners and me also among the rest upon my turning to him He hath sealed this to me in Baptism which is the Baptism of repentance for remission of sins which doth assure me that upon repentance shall by the bloud of Christ attain full remission of all my sins this is â—â— believe the Gospel We have gone asiray like lost sheep but he hath laid upon him the iniquities of us all Rom. 3. 23 24. For all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Iesus Christ. The terms of the Gospel are three 1. To choose Christ as he is there offered Iohn 6. 40. 2. To receive the Gospel with readinesse Act. 17. 17. Mat. 13. 44. 3. That we should give up all for Christ and to him Rom. 12. 1. It requires three things especially of us 1. True Repentance for sins committed 2. True Faith in the Mediator which expiates sins 3. A sincere desire to obey God which hath pardoned us our sins Impenitency unbelief and disobedience then are sins against the Gospel Sins against the Gospel are greater then sins against the Law Heb. 2. 3. because committed against greater light and greater love the love of the Father in sending of Christ of Christ in coming of the Spirit in manifesting therefore the curses and punishment of the Gospel are grievous Mat. 3. 10. Mark 16. 16. He that loveth not the Lord Iesus let him be Anathema Maranatha Psal. 2. 12. Christ is the best friend and worst enemy His wrath is 1. The wrath of a Mediator and Deliverer who then shall speak a good word for you Psal. 50. 22. 2. He is able to execute his wrath he hath all power in his hand as well as all love in his heart Two sorts of sins ripen men for wrath 1. Sinning against Ordinances Ezek. 10. 2. Amos 8. 1. 2. Sinning against the Gospel Matth. 3. 10. Having laid down the rule viz. the Law and Gospel for the finding out the number of our sins I shall now shew the uses of them for finding out the measure of them First For the Law we must not be content to rip up our sins by the Law but aggravate them 1. By the greatnesse of the Commander the great God of all the world that gave the Law with thunder and lightening is offended He is glorious in his Essence Subsistence working sinne provokes the eyes of his glory Isa 3. 8. 2. By the latitude and extent of every Commandment Psal. 119. 96. it bindes the conscience and commands the heart forbids all sins at all times together with their causes occasions provocations signs 3. Consider the filthinesse and sinfulnesse of sinne it is called filthinesse it self and is worse then hell for that is of Gods ordaining Persons and things are termed evil from it evil Angels men times 4. Consider the price of the bloud of Christ and the greatnesse of his punishment sin was such a hainous and notorious thing that nothing else could satisfie God all the Angels in heaven could not expiate one sin 5. Aggravate sinne by the person sinning from the evil circumstances and unprofitable ends by the effects giving scandal 2 Sam. 12. 14. by the manner of committing it wilfully and with a high hand Secondly We should labour especially to mourn for Gospel-sins 1. Because the sins of the Gospel carry the greatest guilt 1. They are against the second Covenant the Heathens perish under the guilt and curse of the first Covenant the second Covenant was never offered to the Devils when they fell from God they had never a second offer of mercy 2. They are against the bloud of the Son of God Heb. 6. 6. 10. 29. To sinne against God in his Son is a greater sin then to sin against the Law the Law is subservient to Christ in the Gospel 2. No man lies under such fierce wrath 2 Cor. 2. 15 16. no condemnation is confirmed by an oath but theirs Heb. 3. 11 12. 3. That which should have been for your welfare becomes your snare Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is
the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to do in a right manner we shall attain true knowledge of the way to Heaven and also grace and help to walk in that way If the Lord should deny to any man the publick helps of preaching and conference yet if that man should constantly reade the Word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the Truth and attain saving grace the Word would illighten and convert but if God afford publick preaching and interpretation we must use that too as a principal ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sense of it to us Psa. 119. 18. Prov. 2. 3. Iam. 1. 5 17. though Christ himself was the Preacher yet he opened their understanding to conceive the Scripture Luk. 4. 45. and with a resolution to put in practice that which we learn Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation Only a spiritual understanding can discern an excellency in the Scripture Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. 2. Diligently Attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greek word be a metaphor from hunting dogs or from diggers in mines both import diligence It was a solemn speech used in holy actions Hoc age The passions of the Martyrs may be read when their anniversary daies are celebrated Whence the name of Legends Chamier We should observe the scope and circumstance of the place the use of the word and phrase and compare one place with another 3. Orderly That we may be better acquainted with the whole Body of the Scriptures We should read on in Chronicles and Ezra and other places wherein are nothing but Names and Genealogies to shew our obedience to God in reading over all his sacred Word and we shall after reap profit by that we understand not for the present though it will be convenient to begin with the New Testament as more plain before we reade the Old 4. With Faith Heb. 4. 2. The Word of God consisteth of four parts 1. History 2. Commandments 3. Promises 4. Threats every thing in Gods Word is to be believed All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing only by the Word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise again at the last day Iob 19. 26. 2. All Precepts Genes 22. 6. Abraham obeyed that Commandment though strange 3. All Promises as that God could give Abraham when he was an hundred years old a seed and posterity which should be as innumerable as the stats in the firmament Gen. 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13 17. though unlikely Noah believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando sâ—veritas Spanhem orat de officio Theologi We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Commandments Psal. 119. 66. Faith in the Threatnings Heb. 11. 6. but Faith in the Threatnings is not so much urged because guilty nature in it self is presaging of evil 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our own benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the year The number of Chapters while you are reading the Old Testament is for the most part three a day and when you come to the New Testament it is but two sometimes where the matter is Historical or Typical or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. Give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the Word of God understood and so fix it in our minds One defines Meditation thus It is an action of the soul calling things to minde or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himself and is a setting ones self seriously to consider in his minde and apply to his own soul some necessary truth of Gods word till the minde be informed and the heart affected as the nature thereof requires and is the wholsomest and usefullest of all exercises of piety This is to ingraff the Word into ones soul to give the seed much earth this is to binde it to the Tables of our heart and to hide it in the furrows of our souls this is to digest it and make it our own 3. We must apply to our own use whatsoever things we read and understand the precepts and examples of the Law to instruct our life the Promises and Comforts of the Gospel to confirm our faith It serves for Thankfulnesse 1. That now we have the Scripture the world was a long time without it it was the more wicked because they had no Canon of Scripture We are not like to erre by Tradition as former Ages have done 2. That we have so great a part of Scripture and in our vulgar Tongue the Martyrs would have given a load of Hay for a few Chapters of St Iames or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors Compare Mollerus on the Psalmes with Augustine As the later thoughts are usually the more advised so the later Interpreters are generally the quicker sighted All those are to be reproved which contemn or unreverently handle the Scriptures 1. Atheists who impiously oppose the Word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Iulian the Apostate when Christians craved help against all their injuries would ask with mocks and scoffs Why they did complain when the Galilean their Master bad them do good for evil If any one would take away their Coat that
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
his den the Director of nature her self herein must be something above nature which is God 3 Others adde these Reasons to prove that there is a God 1. The heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men families and Kingdoms for great offences some of which were wonderfully brought to execution when by their power and subtilty they thought they could escape the Magistrates Sword 3. There are vertues and vices therefore there must be some law There can be no eternal reason in the things themselves If we speak of Atheists strictly and properly meaning such as have simply denied all Deity and denied it constantly Tullies sentence is most true that there was never any such Creature in the world as simply and constantly to deny God The name of an Atheist in this sense is nomen ociosum a name without a â—â—ing If we speak of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not been past two or three If we speak of Atheists in the largest sense meaning such as denied Gods providence justice goodness though they have done it but weakly rather upon some suddain passion then any settled resolution their number hath scarcely amounted to a score I mean of such open Atheists as have made any publike profession of their Atheism though but even in these secondary points Those Atheists that denied a God spake what they wished rather then what they thought or else they opposed the Heathenish gods or to shew their wit Diagoras the chiefest of them did Potius Gentilium Dâ—os râ—dere quam Deum negare He rather derided false gods then denied the true 〈…〉 he was not a meer Atheist appeareth in that he thus began his Pâ—emâ— Quod a numine suâ—â—no reguntur omnia It is reported of him that at the first he was very devout and a great worshipper of the gods but having committed some certain money unto a friends keeping and afterwards demanding it again his friend loath â—o forego such a booty forswore that he had received any whom when Diagorasâ—aw â—aw notwithstanding his horrible perjury to thrive and prosper and no Divine judgement to fall upon him he presently turned Atheist and enemy to the gods and then labored by all means to bring other men to like impieties Athenians also condemned Protagoras for an Atheist yet not for denying God but for seeming to doubt of him Because in the beginning of his Book he propoundeth this Probleme De diis quidem statuere nequeo neque an sint necnâ— For this the Athenians banished him and decreed That his Books should be publiquely burned Theodorus who for his notable prophanenesse was sirnamed Atheos though at the first he was noted of Atheism yet at the last he fell into Autotheism professing himself a god as Laertius reporteth though carrying God in the name he was an Atheist in his opinion saith Fuller in his prophane State of this Theodorus A Pope dying said Now I shall be resolved of three things 1. Whether there be a God 2. Whether the soul be immortal 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epiâ—urus who denied not Gods Essence but only his Providence He granted that there was a God though he thought him to be such an one as did neither evil nor good But God sitteth not idle in Heaven regarding nothing that is done upon the Earth as the Epicure conceiteth he is a most observing God and will reward and punish men according to their actions First This serves to blame and condemn the miserable corruption of our evil hearts which are so farre over-run with Atheism though this be the very first Truth which God hath engraven into the soul of a man That there is a God yet we weakly hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheism Haereticus disputat contra fidem malus Christianus vivit contra fidem Aâ—g We should be humbled for our thoughts of Atheism for saying in our hearts thâ—t there is no God the Devil in judgement never was an Atheist because of the sense he hath of Gods wrath Iam. 4 19. we should take notice of and bewail this foul vice There are few Atheists in opinion more in affection and most of all in life and conversation Titus 1. 16. We should beware of opinions and practices that strike at the being of God 1. Opinions that tend directly to Atheism 1. To think men may be saved in all religions Ephes. 4. 4. Micah 4. 4. 2. To deny the particular Providence of God and exempt humane actions from his determination 3. To hold the mortality of the soul. 2. Practices which seem most contrary to the being of God 1. Hypocrisie that is a real blasphemy Revel 2. 9. Psa. 10. 11 12 13. an hypocrite denies Gods omniscience and omnipresence 2. Epicurism this comes from and tends to Atheism Psal. 14 2. 3. Scoffing in matters of religion and applying of Scriptures to prophane occasions 2 Pet. 3. 1. Secondly We should oppose this Atheism and labour to grow more and more in the knowledge of God and to strengthen our Faith in this principle That God is meditate and ponder of his Works and be perfect in those Lessons which the common book of Nature teacheth pray to God to clear the eye of our minde and to imprint a right knowledge of himself in us The Papist is a make-god and the Atheist is a mock-god The Papist deludeth his conscience and the Atheist derideth his conscience Popery comforteth the flesh and Atheism suppresseth the spirit As the Heathen Emperors took upon them the Title of god so doth the Pope Dominus Deus noster Papa His Decrees and Canons are called Oracles Oracle signifieth the answer of God Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles Deal with thy heart as Iunius his Father dealt with him he seeing his son was Atheistical he laid a Bible in every room that his son could look in no room but behold a Bible haunted him upbraiding him Wilt thou not reade me Atheist Wilt thou not reade me And so at last he read it and was converted from his Atheism The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. That the Scripture is the Word of God That God which made Heaven and Earth is the only true God we must beleeve that this God which we reade of in Scripture is the only true God so it is not enough to believe there is a God but that the Scipture of the Old and New
103. 104. first and last We should love our souls Psal. 22. 26. David calleth his soul his darling it is the immediate work of God CHAP. IX Of GODS Providence TWo things are to be discussed about it 1. That there is a Providence whereby the world is governed 2. What it is 1. That there is a providence which governeth the world and that nothing is done in the world without the certain and determinate counsel of God is thus proved First Faith which leans and rests on testimonies of holy Writ Psal. 14. 2. 33. 13. the 104 Psalm wholly and Psal. 91. 8 9 10 11. Act. 17. 25 28. Eph. 1. 11. Heb. 1. 3. At the Feast of Tabernacles the Jews were wont to reade the Book of Ecclesiastes principally because it speaks so much of the Works of Gods Providence 2. Certain demonstrative reasons taken 1. From the causes viz. the Attributes and Nature of God 1. There is a God therefore providence because he is a most powerful and wiâ—e King Isa. 44. 6 7. Epicurus granted that there was a God yet he denied providence then which saith Lactantius what can be more repugnant Etenim si est Deus utique providens est ut Deus nec aliter ei potest divinitas attribui nisi praeterita teneat praesentia sciat futura prospiciat Lactant. de ira Dei 2. The omnipotent will of God whereby all things are done without which nothing can come to passe 3. His infinite wisdom whereby he can be present with all things which are done in his Kingdom Ephes. 1. 11. 4. His Justice in distributing rewards and punishments and goodnesse whereby he communicateth himself to the creatures 5. His fore-knowledge of all things unchangeably depending on the counsel and decree of God Prov. 15. 3. 6. He regards the ends of things therefore also the means to those ends 7. He is the first cause therefore on him depend the second causes There is a concurrence of the first cause with all the acts of the second causes Causa prima concurrit immediatè cum omni agente creato say the Schoolmen Dan. 3. 27. The Lord took not away actum primum the nature of fire but actum secundum suspended his own concurrence 2. From the Effects the Works of God Iob 12. 7. 1. The most wise order of things both natural and politick which could not be setled much lesse preserved by blinde nature chance or fortune Aristotle judiciously observes if any one should come out of darknesse into this light of the world which he never saw before nor heard of and should consider the courses of things he could not doubt that all these things were ordered by the care and counsel of a most wise and powerful Prince Secondly Natural notions or the law of Nature in the difference of honest and dishonest things Thirdly Peace or torment of Conscience from keeping or violating the Law Fourthly Punishments and rewards agreeable to mens deeds which prove there is some Judge of the world and revenger of sins whose severity we cannot shun Psal. 58. 11. Fifthly Heroick Motions Vertues and singular Gifts given by God to Princes Magistrates Inventers of Arts Artificers and others for the common benefit of mankinde Lastly By the same reasons it is proved that there is both a God and Providence 2. What Providence is It is an external and temporal action of God whereby he preserveth governeth and disposeth all and singular things which are and are done both the creatures and the faculties and actions of the creatures and directeth them both to the mediate ends and to the last end of all after a set and determinate manner according to the most free Decree and Counsel of his own will that himself in all things may be glorified 1. The matter or object of Gods providence is the whole world and whatsoever is in it for God eares for and governs all things Substances Accidents things great and little necessary and contingent good and evil Heb. 1. 3. Nehem. 9. 6. The care of God for the bruit beasts living creatures all Meteors is described Psal. 135. Iob. 37. 2. 38. Matth. 6. 26. Also concerning voluntary things and actions of men good and bad as Prov. 26. 1 9. Ier. 10. 23. Psal. 139. 1. Psal. 33. 15. Concerning things that are contingent Exod. 21. 13. Prov. 16. 33. Matth. 10. 29 30. The least and smallest things are by the God of Heaven ordered and disposed of according to his own pleasure and wisdome for very good purpose not so much as a Sparrow fals to the ground without Gods providence he saith The hairs of our head are all numbred Qui numeravit porcarum set as multò magis numerabit sanctorum capilles Tertul. He feeds the young Ravens and hears them when they cry Some say when the young Ravens are a little grown up and too numerous for to feed the Dam casts them off and that the Lord by his providence feeds them so cast off Therefore Cicero was out when he said Magna Dei curant parva negligunt and the Poet Non vacat exiguis rebus adesse Iovi Qui curat Angelos in Coelo curat vermiculos in coeno The Reasons of this are these First God is Infinite in all excellencies infinite in wisdom there may as much wisdome be seen in little as in great things all things in the world yea even all things which might have been as well as those that have fallen out are subject to his wisdom and power nothing so small but it is a fit subject of knowing and ordering Secondly There is a necessary connexion and mutual dependance between great and small things the one supporting and upholding the other so that it is not possible to conceive how any thing should be ordered by God if all things were not the little things being like the pins of a house which hold the building together or the hinges of a great gate upon which the whole is moved Thirdly The meanest creature works for an end which it understands not Amos 9. 3. a Serpent doth not bite without a command the Lion that slew the Prophet but medled not with his carcase Object These things are so small as it is an abasement to the Divine Majesty to intermeddle with them Answ. It is his highest commendation to be Infinite so that nothing can be hid from his knowledge the Lords manner of working in the smallest things is so wise and excellent as it serveth sufficiently to free him from all imputation of basenesse in regarding them No Philosopher would count it a base thing to be able to dispute accurately of the nature of a flea and to give a reason of its making and working why therefore shall it be an impeachment to Gods glory in a more perfect manner then we can conceive of both to know and guide them Object 1 Cor. 9. 9. Doth God take care for Oxen Answ. He doth not
take care for Oxen chiefly and principally but subordinatly as his care is toward the other bruit creatures Psal. 36. 7. 147. 9. Paul doth not simply exempt the Oxen from Gods care but denieth that the Law Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn was especially written for Oxen but rather for men that they may understand what their duty is to the Ministers of the Gospel whose labours they make use of The government of the world is in the hand of Christ as Mediator Isa. 49. 8. Iohn 5. 22. When Adam fell by the breach of the Covenant the world must else have perished lying under the curse of the first Covenant God the Father looking on man as a sinner could not dispense himself immediately any more He therefore hath committed a two-fold Kingdom to Christ as Mediator First A spiritual Kingdome whereby he rules in the hearts of his Saints Revel 4. 3. Secondly A providential Kingdom whereby he is the King of Nations Ephes. 1. 22. Christ rules and governs the world by his Spirit which Tertullian cals Vicarium Christi Ezek. 1. 20. He hath as great a hand in the providential as spiritual Kingdom in the government of Kingdoms and Nations as well as in the hearts of his people Zech. 4. 7. The Angels are the instruments of the Spirit and used by Christ in his providential Kingdom these are the living creatures compare Ezek. 1. 13. with 10. 20. They 1. rule all things for the Saints Heb. 1 they make one Church with them 2. They pray for them Zech. 1. 11. 2. The kinds of Gods Providence 1. The Providence of God is either 1. General and common to all creatures that whereby God taketh care of the world and all things therein according to their nature Acts 17. 25. Heb. 1. 3. Gen. 9 1 2 3 Psal. 36. 6. 2. Special that which doth peculiarly appertain to creatures endued with reason and understanding viz. Men and Angels and among them he looks chiefly to his Elect with a fatherly care 1 Tim. 4. 10. and of this Providence is that place before-noted 1 Cor. 9. 9. to be understood The Lord hath promised his people a special interest in temporal salvation Isa. 26. 1. 60. 8. the Devil envies this and complains of it Iob 1. 20. This peculiar providence in temporal salvation consists in these things 1. Their temporal salvation slows from electing love the same principle that their eternal salvation Isa. 43. 4. 2. It is grounded on the highest relation Exod. 4. 22 23. Ier. 31. 20. 24. 3. 3. It is grounded on a promise Psal. 119. 41. 4. It flows from the Headship and Priesthood of Christ Acts 7. 56. Ezek. 4. 19. 5. It comes out of Sion Psal. 14. 7. 53. ult they have it as a return of Prayer and a fruit of their communion with God in Ordinances 6. It is a reward of their graces Ps. 91. 9 14. 7. They have the presence of God with them Isa. 43. 2. Dan. 3. 25. 8. All their salvation works for their good Isa. 4. 3. Rom. 8. 28. 2. Gods Providence is either 1. Mediate when God governeth creatures by creatures as by means and instruments But God useth them 1. Not necessarily for want of power in himself but of his own Free-will in the abundance of his goodnesse Whatsoever the Lord works by means he can work by his own immediate hand without means He is Independent in working as well as being The Effect shall be more gloriously produced by his own hand immediately then by the concurrence of second causes 2. God well useth evil instruments besides and beyond their own intention as the Jews Act. 2. 23. and Iosephs brethren Gen. 45. 5. 2. Immediate when God himself without the ministry of the creatures doth preserve and govern things this is called the making bare of his arm Isa. 52. 2. Thus the Apostles were called Gal. 1. 1. thus God made the world immediately without any instruments Though the Lord delights to use means in his providential administrations yet he worketh sometimes without them First To discover his own almighty power the hearts of men would else be apt to be terminated in the creature Secondly To keep up in the remembrance of his people a creating power God hath the same power in the administration that he had in the Creation of all things Thirdly To shew that he useth the creatures voluntarily not necessarily Hab. 3. 17 18. Fourthly To accustome our hearts in the meditation of heaven when all means shall cease and God shall be all in all 3. Gods Providence is 1. Ordinary and usual when God governeth the world and things of the world according to the order and laws which himself set in the Creation 2. Extraordinary and unusual when he worketh either against or beside that order so appointed as in working miracles Psal. 36. 6. Rom. 11. 36. 3. The Degrees and Parts of Gods Providence 1. Conservation Ioh 12. 14 15. Psal. 44. 2. It is that whereby God doth uphold the Order Nature Quantity and Quality of all and every creature both in their kinde and in particular untill their appointed end Psal. 19. 1 2. 36. 6. 65. 2. Psal. 135. 6 7. 136. 25. He conserves those things quoad species which are subject to death in their individua as Trees Herbs bruit Beasts Men He preserves things quoad individua which are incorruptible as Angels Stars This sustentation or preservation of all things in their being is rightly by the Schools called Divina manutenentia Act. 17. 28. 2. Government it is that whereby God doth dispose and order all things according to his own will and pleasure so that nothing can come to passe otherwise then he hath determined Psal. 33. 13 14 15. Eccles. 8. 6. Psal. 75. 6 7. Gubernatio quâ prospicit actioni rei ad finem Dan. 4. 30 31 34. conservatio quâ prospicit esse rei It is a great work of God to continue a succession of living creatures in the world Psal. 104. 30. This is that for which God took order in the beginning when having made the several things he bad them Increase and multiply and fill the face of the earth Gen. 1. 22. God challengeth this work to himself in his speech to Iob 39. 1. One generation comes and another goes It is noted as an act of Divine blessing to increase the fruits of the Cattle and the flocks of sheep and kine Deut. 28. 4. Psal. 107. 38 Reason 1. If this work were not wrought the world would be empty of living creatures within one age Beasts Birds and Fishes and all would fail within a few years and so should men be deprived of that help and benefit which they enjoy by them Secondly The power of propagating kindes is a wonderful work no lesse then that of Creation done by a wisdom and power infinitely surpassing all the wisdom and power of all
to use violence against him nor possibility to proceed by violence It was so with us our misery came in regard of God from our own default so that he was tied by the rules of his own justice to cast us off from himself and from the enjoyment of those benefits that he had once bestowed upon us And such is the weighty power and omnipotent arm of the most high that it was impossible to pull us from out of the hands of his justice whether he would or no. Wherefore then remained alone this way of buying us out of his hands by laying down a sufficient ransome for us and so did Jesus he laid down his life as a ransome for many One was made free among the Romans Vi precio manumissione Christ by force hath delivered us from sinne and Satan Col. 2. 13 14. paid the price to his Father 1 Tim. 2. 6. a price every way equivalent to the debt and hath manumitted us also from the justice of God The price which he paid to redeem us was no lesse then that of his own most precious bloud as Peter tels us by which it came to passe that Justice being satisfied the Lord God of heaven willingly released us from his curse and wrath and the punishment due to our sins Indeed in regard of Satan and the flesh we are to them in unjust captivity as I may speak as was Israel in Egypt to Pharaoh The Devil had by fraud craft subtilty guile made us his slaves and by force kept us under his servitude wherefore God dealeth not with him by way of composition but compulsion drawing us out of his power in spight of his heart but with his Father he effecteth our deliverance another way even by compounding and paying for our deliverance You see why and how he is a Redeemer and therefore this Title is often given him The Lordthy Redeemer and thy Redeemer the holy One of Israel All that is in God is offended by sin and all in sin yet two Attributes of his are especially offended by it 1. His Justice that whereby he cannot but punish sin where ever he finds it under the guilt of it 2. His holinesse whereby he cannot but hate sinne where ever he finds it in competition with him There are two things in sinne the commanding and condemning power of it Vis dominandi vis damnandi Rom. 8. 2. In Christs death there are two things 1. The price or value of it 2. The power and efficacy of it The price of Christs death takes away the condemning power of sinne and so Gods Justice is satisfied the power of Christs death takes away the commanding power of sinne and so his holinesse is appeased Faith layes hold on the price of Christs death which takes away the condemning power of sin by new obedience we partake of the vertue and efficacy of Christs death whereby the commanding power of sinne is taken away Christ is a Saviour by his merit and power He doth conquer for us by his merit and in us by the efficacy of his Spirit Christs merit is necessary 1. In regard of the difference of the enemies God and the Law are our enemies by right the Devil and the World out of malice God could not be overcome therefore he must be reconciled the Law could not be disanulled therefore it must be satisfied In regard also of the Devil that fights against us as a tempter so Christ was to overcome him by his power and as an Accuser so Christ was to overcome him by his merit Rom. 8. 34. Secondly Because of the different quality and respect in which Satan is an enemy 1. He had a legal right as Gods executioner Ephes. 2. 14. 2. He had an usurped power Iohn 2. 32. the Lord made him an executioner we made him a Prince by the merit of Christ Satan is put out of office Secondly Christ is a Saviour by power and the efficacy of his Spirit 1 Cor. 15. 57. Rom. 16. 20. Iohn 10. 24. 1. It is bestowed upon us by vertue of Christs intercession Heb. 7. 25. Rom. 5. 10. Zech. 3. 2. 2. It is sued out by prayer Rom. 1. 27. 3. It is conveyed to us in the Ministry of the Word Psal. 8 2. Isa. 53. 1. Rom. 1. 16. 2 Cor. 10. 5. 4. This power is received and given by faith 1 Pet. 5. 10. But the third Title followeth He is called a Mediator betwixt God and man and a Mediator of the New Covenant A Mediator is a Person that laboureth to set at agreement two or more parties that be at variance and therefore it is required that he be interessed into both parties and have such a right in both that in reason both should and so farre as they are good and wise both will hearken and consent unto him So Christ is a middle Person betwixt God and man that he might fitly discharge the great work of making a peace betwixt God and man whom sinne had set at odds and of reconciling the one to the other that were grown to be at enmâ—ty one with another The first Covenant the Covenant of works was such as needed no Mediator and therefore it was made without a Mediator by the Persons covenanting alone without any coming betwixt for there was perfect amity betwixt them and that Covenant gave Laws for the continuing and perfecting of that amity For the Creator loved the creature as he needs must because there was nothing in the creature that came not from his own work and so must needs be pleasing to him for it is impossible that the Creator should hate the creature so long as nothing is found in it but that which he puts in him and the creature also loved the Creator perceiving in him nothing but love and favour by which he had done much good for him already and was willing to do more and not willing to do him any evil except himself should pull it upon himself by sinning which he had not yet done and which he knew himself able to forbear doing So this first Covenant needed no Mediator the persons being perfectly united in good accord and love But the second Covenant was to be made betwixt parties mortally offended and exceedingly fallen out one with another For God the Creator was justly become an enemy to man that is incensed against him and fully resolved to punish him with great and heavy punishments and man the creature was unjustly become an enemy to God the Judge hating him and muttering against him because of the just punishment which he was to feel from him for his sins Wherefore this Covenant must be made by a Mediator a person that could and would as it were go between these two offer to either reasonable conditions of agreement and labour to win them to accept of these conditions that so enmity might cease and peace be setled between them So did Christ he came betwixt his Father and us offered to his
Militant or Triumphant 2. The Church Political particular Churches gathered with their Officers as the seven Churches in Asia Christ is the head of both The original and fountain of all Government is God the Father Sonne and holy Ghost he hath a primitive and absolute Soveraignty over all men 1. As he gives them what being he will 2. As he appoints them what end he will 3. As he gives them what Law he will this is Regnum essentiale Thine is the Kingdom Secondly All the Persons of the Trinity have committed or delegated this power into the hands of Christ as he is Mediator both God and Man Mat. 12. 18 19. Dan. 7. 13 14. Four things qualified Christ for this He hath 1. A Spirit of wisdom and counsel Isa. 11. 2. 2. Of courage there to and Isa. 31. 4. 3. Of meeknesse and moderation 4. Is faithful Isa. 9. 6. Thirdly Christ delegates this power as he hath the government of the Church three wayes 1. To the Angels they are principalities and powers 2. To the Magistrates By him Kings reign 3. To Church-officers Ephes. 4. 11 12. These are to continue so long as his Mediatory Kingdom shall last It is fit that Christ and he alone should govern the Church First Because the Church is his own his own body and house Rom. 12. 5. 1 Cor. 12. 12. Ephes. 4. 16. Heb. 3. 6. It is his 1. By purchase He hath purchased to himself a peculiar people 2. By Covenant I entred into Covenant with thee and thou becamest mine 3. By Regeneration They are one Spirit Secondly The Church is his great Depositum and Praemium 1. The great pledge God hath committed to his trust Iohn 17. 2. 2. The great reward of all his services Eph. 1. 21 22. 3. There is none qualified for the Churches government but he This Soveraignty of Christ as Mediator is two-fold First In the spiritual Kingdom by which he rules in the hearts of all especially his Saints Luk. 17. 21. Rom. 14. 17. This consists in six things 1. He sets up a throne in the souls of his people that they look on him as a King Rev. 4. 3. 2. As a spiritual King he gives Laws to the soul Rom. 13. 5. 3. He will punish their enemies 1 Ioh. 3. 18. 4. He bestows both gifts and graces Rev. 4. 5. 5. He rules in their hearts and wayes Ioh. 16. 14. 6. He hath the key of heaven and hell Rev. 11. 17. Secondly He hath a Soveraignty committed to him as Mediator God-man iâ— the providential Kingdom Psal. 8. 4 5. compared with Heb. 2. 5. Ephes. 1. 21. Pro. 8. 15. 21 22. 2. All the great things in providence are ascribed to Christ Mediatour he brought the floud Gen. 6. 3. compared with 1 Pet. 3. 18 19. he destroyed Sodom and Gomorrah he gave the Law Heb. 26 27. 3. He shall accomplish all the Prophecies Rev. 19. 13. He shall judge the world Act. 17. 30 31. therefore he rules it else he could not proportion to men rewards and punishments if he did not imploy them 4. He shall give up his Kingdom to his Father 1 Cor. 15. 34. the Lord Jesus hath all this Soveraignty for the Saints sake that they might have interest in it Ioh. 17. 2. 3. 35. We should take heed of doating on an earthly Christ Kingdom Inheritance or Preferment by Christ the Apostles expected earthly preferment the Millenaries say Christ shall destroy all Monarchies and be Monarch alone and his Saints shall be great persons here The Jews deny Christs Kingly Office they say he shall be an earthly King and shall conquer all Nations and bring them into the Land of Canaan and there shall blesse them with abundance of all things The Papists speak of a carnal presence of Christ in the Sacrament The Pope hath invaded Christs Kingly Office by making laws which shall immediately binde the consciences of men He saith he is Christs Vicar and the Head of the Church They say there is a two-fold head of the Church 1. Imperial Principal Invisible so Christ. 2. Ministerial Secondary Visible so the Pope This is a meer contradiction To be head argueth preheminence to be ministerial argueth subjection and inferiority Most in the world oppose the Kingly Office of Christ his Laws Psal. 2. 4. See Phil. 2. 10. There are three Kingdoms contrary to the Kingdom of Christ that of sin Satan and Antichrist Christ is our Lord This name is often given to Christ Psal. 110. 1. Mat. 22. 44. Iohn 13. 13. Act. 2. 36. 1 Cor. 2. 8. 8 5 6. The Apostle takes delight still to mention this title The Lord Col. 1. 19. 1 Cor. 10 21. 11. 20. Iude v. 3. It is called The table of the Lord and the body and bread of the Lord because we are so ready to forget Christs authority therefore he is very often called Lord in the New Testament Rev. 1. 5. Phil. 2. 10. Christ is Lord 1. As God Ioh. 20. 28. 2. As man both in respect of the hypostatical Union and by the merit of his passion by which he hath gained a dominion to himself over men redeemed by him Luk. 2. 18. 3. From Gods Ordination Act. 2. 36. Phil. 2. 9 10 11. He is Lord by right 1. Of Creation Ioh. 1. 3. 2. Of Redemption 1 Cor. 6. 20. 1 Pet. 1. 18. 3. Preservation and Government Ephes. 5. 23. He is Lord two wayes 1. In general as over all creatures King of Nations Ier. 10. 7. 2. In special as head of his Church King of Saints Rev. 15. 3. The King is Lord over all the Subjects but in special manner over the Queen by a double right as King and Husband Ephes. 1. penult There are three priviledges of his Lordship 1. He is Lord alone he hath no co-partner Ephes. 4 5. 2. Is Lord over all creatures inwardly and outwardly the good to defend them the wicked to offend them 3. Is Lord for ever This Attribute when given to God the Father or Christ usually signifieth his Soveraignty and Dominion Thus saith the Lord God that is he that hath Soveraign power over you When this Title is given to Christ in the New Testament as a distinctin between God and the Lord 1 Cor. 8. 6. Ephes. 4. 5 6. Phil. 2. 11. it signifieth that Christ is he through whom all good from God is derived to us and through whom all our services are offered to God that he is our Mediator We should pray Let thy Kingdom come labour for a true personal reign of Christ that Christ and he only may be Lord of our souls we should be glad to have him raign in our Families publick Assemblies his Truths Ordinances and Government If we receive Christ into our hearts we must receive him onely and absolutely upon his own terms and in all his Offices and into every room of our hearts and that for ever We become the servants of God four wayes 1.
particular man to be Antichrist but rather that Seat and State where the Pope sitteth or the Hierarchy the Head whereof the Pope is or the succession of Popes one after another The first in order to be prayed for are Saints the whole community of them Ephes. 6. 18. Ioh. 17. 9. Col. 2. 1 2. 2. Publick persons 1. Magistrates 1 Tim. 2. 12. Psal. 72. 1. 2. Ministers Eph. 6. 19. Act. 12. 5. 15. 40. Mat. 9. 38. 3. Those to whom we are more nearly related Rom. 9. 3. Philem. v. 16. Friends Husbands for Wives Parents for Children Masters for Servants the Minister for his people Ephes. 3. 14 16. 4. Strangers Gen. 18. 24. 5. Enemies Mat. 5. 44. Luke 23. 34. Now I shall shew who are not to be prayed for 1. All such as are dead Matth. 5. 35. 2 Sam. 12. 23. such prayers are vain and fruitlesse for Gods determinate judgement passeth on every one so soon as they die Bellarm. de Purgatorio lib. 2. cap. 18. saith It can neither adde any thing to the blisse of them that are in heaven nor take away any part of punishment from them that are in hell Moses in the Law prescribed no prayers no Sacrifices for the dead The Papists practise praying for the dead They pretend for this the fairest precedents of the Church and of the whole world The Heathens they say did it and the Jews did it and the Christians did it The Heathens prayed for an easie grave and a perpetual spring The Jews prayed that the soul of their dead might be in the garden of Eden that they might have their part in Paradise and in the world to come The Christians prayed for a joyful Resurrection for mercy at the day of Judgement for the hastening of the coming of Christ and the Kingdome of God but yet the prayers for the dead used in the Church of Rome are most plainly condemned because they are against the Doctrine and practices of all the world Ignorant and superstitious persons likewise among us if mention be made of any of their friends departed use presently to say The Lord be with his soul Gods peace be with him with the like If any reprove them for it they say What hurt is it It is hurt enough that there is no good in it it is vain and idle Mat. 12. 36. There is no commandment example of any good man or promise in all the Scripture to prayer for the dead 2. They which sin against the holy Ghost 1 Ioh. 5. 16. The fourth and last branch of prayer is imprecation against others which is a kind of prayer whereby judgement and vengeance is desired Expostulation may be used in prayer where there is no imprecation as well as when there is Ier. 14 8 9. Expostulation with God is a reasoning the case with him it is usual in the Psalms Psal. 6. 3. 22. 1 2. 75. 5. Psal. 79. 5 8 9 10 11 12 14. Psal. 90. 13 14 16 17. 37. 9 12. Psal. 44. 10 12 13 14 23. Psal. 77. 1 9 10. Reasons 1. Venting of our selves to God giveth ease Psal. 39. 2 3. 2. Complaints move both God and man 3. By using strength we get strength by discussing Gods waies our faith is confirmed Psal. 138. 3. Gods people differ from the wicked 1. In the rise of their expostulatiosn they are bottomed on faith they reserve to God all his glory The wicked question Gods providence 2. In their progresse the godly proceed in humble praier self-abasing the wicked are not sorrowful nor humbled in their hearts 3. In the successe they are confirmed in their principles of Gods excellencie are comforted the wicked are steeled in their Atheism and seared in their wickednesse No man must imprecate or pray against himself we have no warrant for it and it is against nature it self Ephes. 5. 29. Peter offended in this Matth. 26. 74. See Matth. 27. 25. The Jews were so fearful of uttering imprecations that when in their oaths they had occasion to use them they would either expresse them in general terms God do so to me and more also 2 Sam. 3. 35. or else leave them clean out and make the sentence imperfect as If I do this or If I do not that or If this be so and there stay Quest. Whether is it lawful and how far to pray against others There are divers Imprecations 69. 55. 109. Psal. 1. The Psalmist was not only a servant of God but a Prophet he did not with a private spirit fore-tell their destruction 2. He wisht that their evils might be destroyed not their persons Psal. 59. 11 13. 83. 15. We may rejoyce in vengeance upon the wicked Psal. 58. 11. as it is an act of Gods justice this is the proper and direct answer to all the imprecations of David O God to whom vengeance belongeth shew thy self the Israelites praised God for the overthrow of the wicked Revel 18. 20. 19. 10. We must 1. Pray for our enemies but against Gods enemies Psal. 35. 23. compared with 83. 12. See Numb 10. 35. Psal. 68. 1. 2. We may lawfully pray against their designs though not against their persons 2 Sam. 15. 31. that their secret councels and plots may be frustrated 3. We may pray against their persons indefinitely though not particularly as Psal. 129. 5. 4. We may pray against their persons in particular conditionally though not absolutely 1. We are to pray for their conversion and then if maliciously and wilfully they persist in their obstinacy in the second place for their confusion Psal. 83. 16 17. Hitherto of those several kinds of prayer which are comprized under request The next kinde is Thanksgiving We ought to render to the Lord the calves of our lips speaking good of his name Psal. 95. 1 2. Eph. 5. 20. 1 Tim. 2. 1. 1 Thess. 1. 18. Reasons 1. From God to whom thanks must be given he is the Author of benefits to us 1. Many 2. Great 3. Constant. 4. Free 1. Many So many limbs as we have about our bodies so many joynts as are in a limb so many veins sinews gristles and muscles as are requisite to the moving and using of every joynt so many benefits so many faculties as our souls are endued with of reason sense and vegetation so many benefits How many nights rest dayes quiet How many journeyes safety How many dangers escaped contents enjoyed 2. Great because we stand in great need of them and attain much good by them and can by no means attain them without God 3. Constant from the beginning to the end of our lives 4. Free 1. He gives meerly of his own accord to exercise his goodnesse without respect to any thing that we had done before to deserve or could do after to requite 2. All that God doth for and to us is that he may be glorisied Psal. 50. 15. ult it is Gods due he
a rest as tendeth to and endeth in the sanctifying of it Thus the duty is briefly propounded it is further enlarged and that two wayes 1. By an explication of some things which might seem doubtfull 2. By an argument of confirmation or reason to ratifie the precept The Explication shews two things answering unto two Questions which upon hearing of the precept so briefly delivered must needs arise in the minde of the hearer needing therein to be satisfied The one Which is the day of rest The other What must be rested from and who must rest To the former the Lord makes a full answer by shewing the time as distinctly as might be saying Six dayes thou shalt that is thou maist I warrant thee and give thee good allowance for it labour and do all thy businesses that is all the works of thy particular calling for thy profit but the seventh day is the Sabbath of the Lord thy God that is which the Lord thy God requireth thee to rest in So the matter is defined particularly after six dayes bestowed in labour and the works of thy calling of all sorts followeth the seventh day and that is the day of rest which I appoint thee to observe Here you have the matter of the Commandment explicated every seventh day succeeding six of labour in a constant course of reckoning must be given to God for a day of rest The seventh day following six of labour and still coming between six of labour must in a setled and constant course be yeelded unto God for an holy rest the time being particularly determined Seneca saith the Iews were a foolish people because they lost the seventh part of their lives Another question remains What must be rested from and who must rest To which the Lord also makes answer saying In it thou shalt do no work that is none of thy works or businesses none of the labours of thy calling wherein thou dost warrantably bestow thy time upon the six daies and the rest must be celebrated by the master of the family and his wife comprehended both under the name thou nay the King Magistrate Father or any Superiour is meant by sons and daughters by men-servants and maid-servants yea and by the cattel too because their labour will require the labour of men attending them and by all strangers within thy gates whose labour will induce thee to labour and be an occasion of thy labouring also Turbasset ordinem civilem damnum attulisset Israelitis si alii inter ipsos viventes permissi essent opus facere Grotius in Exod. 20. So have we the Commandment explicated now it is confirmed by a reason taken from Gods institution and of this institution we have the ground and parts the ground from Gods behaviour in the beginning who in six daies did make heaven and earth this Universe as in Gen. 1. the seas and all things in them and upon the seventh day did rest from creating any more things and out of a will to have the Creation kept in a perpetual memory to the worlds end did institute a day of rest which institution standeth in blessing the day of rest and sanctifying it The Holy Ghost saith that twice of the Sabbath Gen. 2. 3. Exod. 20. 11. that he never said of any other day that the Lord blessed that day To blesse is to appoint and make it effectual for a means of blessing see Isa. 65. 6 7. 58. 13 14. and to sanctifie is to sequester or set apart for holy purposes So the whole argument stands thus If God having himself made all things in six daies and rested from making on the seventh did hereupon appoint the day of rest by blessing and sanctifying it then must thou remember the day of rest to sanctifie it as I said at first but so hath the Lord done therefore must thou remember the Sabbath day to keep it holy Now having expounded the words of the Commandment let us come briefly to handle the question Whether this Commandment be perpetual binding all men in all ages or whether temporary binding onely the men which lived before the resurrection of Christ and no further It is manifest that the Laws given in the old Testament are to be distinguished in regard of their continuance into these two kinds For the will of the Law-giver from which the force extent and continuance of the Law hath its original was that some of them should be observed but till the resurrection of Christ and no longer and again that some should continue in force from the time of their making to the worlds end Now concerning this fourth Commandment it is apparent that the Law-giver did intend that it should binde all men for ever from the time that he gave it For how could he declare his minde in this behalf more plainly then by equalling it in all things with those precepts which are known to be of everlasting continuance and by separating it from and exalting it above all those other which are known to have been but Temporary It was promulgated in the same majestick manner with the same voice at the same time and in the same place that the other nine It was delivered to the same person to be laid up together in the same Ark and so is a part of the same Covenant whence those Tables are called the Tables of the Covenant and that Ark the Ark of the Covenant What Commandment therefore is a part of the eternal Covenant and is by God graced and commended with all those signs of commendation wherewith all the rest are graced cannot I think be made of less continuance then the rest for what did their writing in Tables of stone and laying up in the Ark signifie but their durablenesse and eternal continuance and full accomplishment for us in Christ. The Lord hath separated this precept from all temporary precepts by giving it those priviledges as it were and notes of honour which all of them wanted and God hath equalled it with the perpetual and everlasting precepts by communicating to it all those testimonies of force and continuance which they had therefore we are bound to believe that he would have this to continue in force as much and as long as the rest even to all men in all ages so long as this world shall last There is one argument that carries some shew of force for the overthrowing of this Doctrine of the perpetuity of the fourth Commandment viz. That we are not now bound to do the thing it requireth nay we are bound not to do it For our Sabbath is not the seventh but the eighth from the Creation To which I answer That this fourth Commandment doth not require to rest and sanctifie the seventh from the creation nor from any other period or date of time but alone the seventh after six of labour or coming betwixt six of labour in a setled course of numbring from any period that God
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
19. and Psal. 19. beg seem to prove it Cardinal Perron having in an excellent Oration before Henry the 3 King of France proved that there was a God and his Auditory applauding him he offered if it pleased the King the next day to prove the contrary whence saith Voetius de Atheismo He was commanded to depart the Court Because saith Vedelius in his Rationale Theologicum l. 1. c. 3. He favoured that opinion of not admitting the principles of reason in arguments of faith Hence it was easie for him from that foundation to plead for Atheisin since it is impossible to prove that there is a God without the principles of Reason Principles can onely be demonstrated testimonis effectis absurdis shewing the absurdities that will else follow There are two kindes of Demonstrations or proofs 1. A demonstrating of the effects by their causes which is a proof à priori Principles cannot be demonstrated à causa and à priori because they have no superior cause 2. A demonstrating of causes by their effects which is a proof drawn à posteriori So principles may be demonstrated All principles being Prima and Notissimae of themselvâ—s are thereby made indemonstrable Vide Aquin. part 1. Quest. 2. Art 2. 3. Quod fit Deus c The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his word None other in the world can have equal authority Iohn 8. 13 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. See Rom. 1. 20. Nulla gens tam effera ac barbara quae non cognoscat â—sse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus Numen esse aliquod sumitur à manifestissimo consensu omnium gentium apud quos ratio boni mores non planè extinctâ— sunt inducta feritate Grotius de rel Christ. l. 1. Inveniuntur qui sine regâ— sine lege vivunt qui sub dio degunt qui nudi ferarum instar sylvas oberrant avia quaerunt obvia depascuntur Qui religionis specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli ctiammon inveniuntur Mornaeus de veritate Christianae relig c. 1. * The most pregnant and undeniable proof of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sins Rom. 2. 15. Isa. 57. 20 21. Mark 6. 14 16 So doth common experience teach in Murtherers Theeves and the like Richard the third after his murthers was full of horror and fear the night before he was slain he dreamed that the Devils were tormenting him Credo non erat somnium sed conscientia scelerum Polyd. Virgil. Wicked men may be without faith they cannot be without fear Isa. 33. 14. they are afraid after committing of sin though in secret because they know there is a Supreme Judge who can call them to account Psal. 53. 5 6. Quid resert veminâ—m scire si tu scias Vide Grot. de relig Christiana l. 1. * Acts 16. 25. and 12. 6. Psal. 3. 6. and 46. 1 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitness to produce such an effect seeing nothing can do nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be works and effects he is of God there be works and effects therefore there is a God As God is to be felt sensibly in every mans conscicience so is he to be seen visibly in the Creation of the world and of all things therein contained Man the best of the Creatures here below was not able to raise up such a Roof as the Heavens nor such a floor as the earth Doctor Preston Iob 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cujus tria sunt folia Coelum terra mare The Sun Moon and Stars move regularly yea the Bee and Ant according to their own ends wonderfully The creatures which have no reason act rationally therefore some supreme reason orders them Finis in sagittâ— determinatur a Sagittante say the Schoolmen Vide Bellarm. de Gratia libero arbitrico l. 3. c. 15. Vos de â—â—ig Progres Idol l. 3. c. 31. The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheels in a Clock do work together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knows the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdom of one General did not command over all A number of Letters cannot all fall orderly together to make perfect sense without some Composer Protogenes by the smalness of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and effigies of man presently thinks of a Painter Nec terram propter se vel Sol calefacit vel nubes irrigat nec terra vel tepefacta à Sole vel madesacta à pluvia sui gratiâ herbas ac fructus producit sed propter muta animantia ac hominem imprimis qui mentis altae capax in â—oetera dominatur Non suo id confilio faciunt Alius igitur est qui dirigat universum Voss. de orig progres Idol l. 1. par 1. c. 1. Pulchra sunt omnia faciente te Et ecce tu inenarrabiliter Pulchrior qui fecisti omnia Aug. Confess l. 13. c. 20. Hic compoâ—o canticum in Creatoris nostri laâ—dem Sâ— Humani corporis admirabilem constructionem intus extráque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte verò tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Ostendit hoc opificem naturâ— esse mentem excellentissimam Qua de re videri potest Galenus praesertim qua parte oculi manus usum examinat Grotius de relig Christ. l. 1. * Astrology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of stars Astronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the stars The Sun is moved by another by whom he is tyed unto such a strict and unaltâ—rable morion that Astronomers can surely tell unto the very minute all the Eclipses that shall ever fall out so long as the world
chiefly exercised about the noblest creatures Angels and men Psa. 36. 6. Prov. 21. 10. God is an understanding Essence present in all places at all times with all persons therefore he must needs observe and know all their motions 2. All things are spoken and done by an influence of power derived from him He is the most principal worker of every action without a special and immediate operation of whose might the secondary cause would be dead and powerlesse 3. God hath given us a law to order men in all their words and carriages little and great 4. He is the Judge of all the world he must judge certainly infallibly and perfectly The Saints are under Gods peculiar providence Zach. 2. 18. The Lord orders every thing for their good Psal. 106 46. Nothing can do them hurt Psal. 46. 1 Luke 10. 19. Isa. 54. 17. The creatures are instrumentum arbitrarium not necessarium He is the governor of nature else he could not cross nature Neh. 9. 6. Heb. â— 3. Act. 17. 28 Tres sunt gradus divinae providentiae 1. Conservatio actio Dei qua essentias Creaturarum quoad species vel individua continuat corumque agendi vires conservat 2. Gubernatio actio qua prae summa sua autoritate potentia sapientia de rebus omnibus disponit casque pro arbitrio suo regit 3. Ordinatio qua Deus pro admirandâ— sua sapientia potentia omnia in ordinem redigit fines certos bonos constituendo media ad fines disponendo disposita regendo Isa. 10. 6 7. Wendelin God turns the misery of the godly to their special good and the prosperous estate of the wicked is an occasion of their woe Consectaries from Gods providence Satis constat Epicurum quem admodum animorum immortalitatem ita Dei providentiam sustulisse Voss. in Maimon de Idol c. 2. Gods providence is like a well-drawn picture which eyeth each in the room O tu bone Omnipotens qui sic curas Unumquem que nostrum tanquam solum cures sic omnes tanquam singulos August confes lib. 3 c. 11. His providence is conversant about sin but without sin The story of Ioseph is one of the fairest draughts of providence a lie cast him into prison and a dream fetcht him out Eliz. Young Vide Histoire universelle du D' Aubigne Tome premier l. 5. c. 1. 2. p. 371 372. c. 4. p. 379. I trust God which hitherto hath preserved and led me by the hand will not now of his goodness suffer me to go alone Q. Elizabeth Stow Chron. Psal. 106. 2. 14. 2. Psal. 92. 4 5. Psal. 107. ult Psal. 48. 8. Austin travelling on the way mistook it and thereby saved his life escaping an ambush of the Donatists See a special providence in Mr Clarks Life of Mr Dod. p. 411. Totum vitâ— meae curriculum plenum est mirandarum divinarum liberationum ex magnis morbis periculis calamitatibus nullum elementum est à quo non infestatus sum Scultet praefat ad curriculum vitae Res adoo cognitu necessaria atque utilis ut in duorum istorum Adami Christique rectanotitia à quo primo peccatum maledictio ab altero gratia omnis salus summam religionis bene constituat Augustinus Hoaâ—beek Anti-Socin l. 3. c. 3. Sect. 1. Gen. 3. 63. Eccl. ult Causa prima peccati erat Diabolus 2 Cor. 11. 3. secunda Adam Rom. 7. 14. 5. 12. Attende ordinem progressum humanae perditionis primò Deus dixerat Quâ—cunque die comederâ—â—is ex eo morte moriâ—mim Deinde mulier dixit Ne fortè moriamur Novissimè serpens dixit Nequaquam moriemim Deus affirmavit mulier quasi ambigendo illud dixit â—iabolus negavit Lomb. l. 2. distinct 21. Rev. 12. 9. and 20. 2. Adae peccatum primum non fuerit quod fructum ederit peccatum antè conceperit quo prolectus quodammodo protractus ad edendum suit Cumque eo animo esset etsi fructum omnino non attigisset tamen peccasset graviter quemadmodum quidam etiam Scholastici concedunt Sed hujus peccati extremus quasi actus suit edisse quod â—itatum erat Whitakerus l. 1. de peccato originali c. 14. Transgressionis perpetratio consummata fuit in esu fructus arboris prohibitae quae dicta fuit arbor scientiae boni mali sed hujus inobedientiae primus motus ac gradus necessaraò antecedebat externum illum actum comestionis ita ut rectè dicere liceat hominem fuisse peccatorem antequara externum illum actum comestionis perfecerat Peccatum illud fuit consummatum quoad humani generis defectionem in Adamo Adam enim proprâ—è fuit principium humani generis non Eva Hinc est quod de secundo Adamo legimus in Scripturis sed non de secunda Eva. Ames medul l. 1. c. 11. It was Praeceptum exploratorium The Serpent of all beasts was the best to creep into the garden unseen of Adam who was to keep the beasts out of it and to creep out again b The evil one findes nothing in me saith Christ and Eph. 6 12. If we had stood in our integrity say they Satan could have suggested objects to the senses but he could not have dealt immediatly with the Spirit Shepheards Theses Sabbaticae Septimo die cum perâ—ecisset Deus opussuum quod fecerat qui 〈…〉 ab omni opere diei septimo benedicens Sabbatum instituit consecraviâ— Gen. 2. 2 3. quippe in quo respiravit re credâ—iâ— se nec dum ut videtur peccato admisso aut pâ—na sontibus vel Angelis vel Hominibus à Deo insticta Usserii Annales veteris Pâ—â—â—amenâ—â— p. 2. Non est veriâ—imile tam multa varia quae inter Creationem ejus narraâ—tur â—acta in dimidium ferè uâ—ius 〈…〉 Simps Câ—â—on Cathol par 1. vide Cl. â—aâ—akerâ— Cinnum vide plura ibid. lib. 2. cap. 2. * Hoc itaque de uno cibi genere non edendo ubi aliorum tacita copia subjacebat tam leve praeceptum ad observandum tam breve ad memoria retinendum ubi praesertim nondum voluntati cupiditas resistebat Quod de paena transgressionis postea subsecutum est tanto majore injustitia violatum est quanto faciliore posset observantia custodiri Aug. de Civ Dei l. 14. c. 12. Vide Bellarm. l. 3. de Statu peccati ca. 9. 10. Rom. 5. 14. that is those which had not the Law clearly revealed to them Gen. 1. 26. 2. 16 17. Col. 3. 10. That man adorned by God with such excellent gifts of knowledge and holinesse created in integrity did yet sin in a matter wherein he might so easily have abstained it much heightens the sin The place also where the fault was committed aggravates the offence for Adam sinned in Paradise a holy place Apoc. 2. 7. and a Type of heaven Gen 3. 23. M. Ball. Nota hic ordinem gradum peccati