cannot be done by any but an omnipotent nature Isa. 44.7 Psa. 86.8 2 He alone raigneth ouer all alone gouerneth all things hauing sole and supreme Maiesty and therefore can bee but one Esay 42.8 1. Tim. 1.17 Reuel 4.11 3 He hath greatest perfection as hauing the whole and all alone and therefore must needes be but one Psal. 89.7 4 Hee is onely Omnipotent therefore one Dan. 4.3 Because were there many they should haue power to hinder each other 5 Multitude of Gods either implies that each would be imperfect to rule all or else if one will suffice as being perfect the rest are superfluous 6 There can bee but one Infinite 7 Neither but one First cause 8 Neither but one Chiefe good And therefore 1 As this condemneth the vanity of the Gentiles and Papists that haue multiplied their Gods according to their Citties yea Houses yea Necessities yea Sinnes 2 So it reproueth our confusion and diuisions in diuine worship seeing as he is one God so must he haue one forme of diuine worship for substance though for outward manner and circumstance wee may vary according to difference of times places occasions necessities 3 As also it condemneth all hypocrisie in diuine worship when either the man is diuided seruing God with the body and keeping the heart to it lusts or it is presumed that we may serue God sufficiently with the heart alone though wee serue the Diuel and the time with the outward man Or else the heart is diuided in the seruice of God one part intending Religion and yet with the other the World is aymed at And 4 This instructeth to vnity vniformity in Religion according to the truth and to maintaine the vnity of the spirit in the bond of peace submitting variety of opinions to the rule of the word Gal. 6. And by variety of circumstance commending aduancing the vnity of the Church 5 As also it iustifieth the vnity in mariage that so there might be an holy seed Mal. 2.7 And so cōdemneth Poligamy howsoeuer it might be tolerated in the Church of the Iewes for some priuate respects which now are ceased our God more easily and freely Especially seeing this God loueth truth in the inward parts therefore he will accept the purpose of our hearts not imputing our failings Yea seeing he is one therefore he will not onely sanctifie the diuisions and differences of the members for the good of the whole but further also will heale euery member and cure euery infirmity that so wee may serue this one God wholly and perfectly And as this one God hath but one people as one faith and one baptisme yea one Sauiour for them and therefore will not giue his glorie to another so will hee shew himselfe still wonderfull in the preseruation of this his one Doue his loue and vndefiled gathering his stil frō out the cōtagions of the world bridling the world that it shall not roote his out yea ripening the world to it iust condemnation that so he may be all in all in his Saints and his Saints may bee possessed wholly of their full inheritance CHAP. V. Of the knowledge of God in Trinity WEll thus may wee knowe God by his Attributes and so it appeareth that there is but one God Now the second meanes to know him and whereby hee reueales himselfe vnto vs is the Distinction of Persons Now a Person is a thing Subsisting no accident or cogitation decree vanishing sound created quality or motion Indiuiduall not any generall but a particular One indiuideable Liuing not inanimate without life and vnderstanding not onely hauing sence Incommunicable not the Diuine Essence which is common to the three not the substance of mans nature or any other thing created which is communicated to the thing begotten therof or thence deriued Not sustained in another And so it is neither the humane nature of Christ because though this be Subsisting Indiuiduall Vnderstanding and Incommunicable yet is it no Person because it is personally sustained in the word so that it together with the Word is the substance of one Christ except it were subsisting in the word should not at all be Neither part of another therefore not the soule of man is a person because it is part of man though otherwise it be subsisting by it selfe intelligent and not sustained by another And therefore Hence first appeareth the difference btweene the Essence of God and the Persons of the Diuine Essence As 1 By the Essence we vnderstand whatsoeuer is common to the three persons in regard of their nature and absolute being considered seuerally by themselues and in themselues 2 By Person we must vnderstand that relation which is betweene them being compared together and the maner of their existence therein Briefly thus The Essence signifies that God is or rather that there is one and that eternall Deity The person is the manner by which that diuine Essence subsisteth in each seuerally As The Father is that Essence which is of himselfe and not of another The Sonne is the same Essence but not of himselfe but of the Father The Holy Ghost is the same Essence not of himself but of the Father and of the Sonne so that The diuine Essence is one the same to and in these three but To be of it selfe or of another to bee either of One or of two that is to haue that one diuine essence either of it selfe or communicated from another either of one or two this is the manner of subsisting which is three-fold 1 To be of it selfe 2 To be generated 3 To proceede And by this Are those three persons which are signified by the name of Trinity 3. The essence is absolute and communicable but the person is relatiue incommunicable And this differēce is to be maintained 1 That the vnity of the true God be not distracted or that The distinction of persons bee not confounded or that Any other thing be foisted into our beliefe vnder the name of person then what the truth of the word doth allow And therfore here first we must beware 1 That by the person wee vnderstand not simply either a bare Relation or Office as Sabellius dreamed 2 Much lesse as Seruetus did a forme or visible representation of anothers shape and gesture But by Person 1 Must bee vnderstood a thing subsisting from others to which it is referred distinguished truely from them by an incōmunicable propriety as 1 begetting 2 begotten or proceeding not the office or dignity or degree of begetting begotten or proceeding 2 The person is not a thing abstracted or separated from the essence which is common to them neither is the essence a fourth thing separated from the persons but euery person is the same entire essence of the Deity onely the persons are distinguished from each other the essence is common to the three 3 The diuine essence hath not that respect vnto the persons as the 1 Matter
to the effect because God is not compounded of matter and forme and therefore it is not well said that the three Persons cōsist of one essēce Neither 2 as the whole vnto his parts because God is indiuisible and therefore it is not well said that the Person is a part of the Essence or that the Essence doth consist of three persons for euery person is the whole diuine Essence 3 Neither as the Genus or kinde vnto the Species For the Essence is not the Genus of the three persons neither the person the Species of the Essence But God is a more common name because the Essence of the Diety is common to the three persons and may bee affirmed of each alike And the name of Father Sonne and Holy Ghost is more straight because the the persons are truly distinct cannot bee affirmed of each other And therefore it is not well said the diuine essence is the Father is the Sonne is the Holy Ghost Againe the three persons are one GOD or in one GOD. Againe they are one the same Essence Nature Diuinty again They are of the same Essence Nature c. And yet it is not well said they are of one God because there is none of these Persons which is not very God whole and perfect Wherfore the diuine Essence hath such relation to the persons as it communicateth it selfe after a singuler manner to those vnto which it is common So that The Trinitie signifieth these three persons distinguished by a threefold manner of existence in one essence of the Deitie And though this name of Trinitie be not expresly in the word yet is the thing 1. there expressed Math. 28.19 2. Corinth 13.13 Math. 9.17 2 And the name is not contradicted 3 And the sence thereof is expressed so by a necessary cōsequence 4 And the word Three whence Trinitie is deriued is expressed 1. Ioh. 5.7 And so it is a sound collection of the Deitie as Eternitie Immensitie Omnipotencie Wisedome Goodnesse c. 3 All the outward workes of the Deitie respecting the creatures either wrought in them or by them as Creation Conseruation c. 2 Wherein the person differ Namely in the works which each Person exerciseth betweene themselues as the Father existeth of himselfe and none other The Sonne is begotten of the Father from all Eternitie 1. hath his diuine Essence communicated vnto him of the Father wonderfully and so the holy Ghost proceedes eternally from the Father and the Sonne that is Hath the same diuine Essence communicated from the Father and the Sonne after an vnspeakeable manner Iob. 1. v. 1.14 vers 18. Ioh. 15.26 3 Hence appeareth the order of the Person The Father is the First Person because hee is the Fountaine of the Diuinitie of the Sonne and Holy Ghost The Sonne is the Second Person because the Deitie is communicated vnto him of the Father by the eternall generation The Holy Ghost is the Third Person because the Deitie is communicated vnto him from the Father and the Sonne by Eternall inspiration Matth. 28.19 Ioh. 1.5.7 And yet the Father is not before the Sonne nor the Father and the Sonne before the Holy Ghost in time but in the manner of existence And so as is the order of the Persons such is the order of their outward workes For though they are done by the common will and operation of the Father and the Sonne and the Holy Ghost yet is the same order of Persons kept in the doing thereof which the Persons haue in their existence So The Father is the Fountaine as of the Person so of the operation of the Son of the Holy Ghost and doth all things not as if another wrought by him as if the will of another went before communicating power and efficacie vnto him but as of himselfe as existing so vnderstanding and working of himselfe Now the Sonne and the Holy Ghost worke not of themselues but the Sonne of himselfe so as that the will of the Father goeth before and the Holy Ghost so of himselfe as that the will both of the Father and of the Sonne precedeth The Father worketh by the Sonne and holy Ghost so as that he sendeth thē is not sent of them The Sonne worketh by the holy Ghost sends him into the hearts of the beleeuers from the Father and is not sent of him but of the Father The Holy Ghost worketh and is sent of the Father and of the Sonne not of himselfe Ioh. 1.3 Col. 1.16 Heb. 1.2 Ioh. 5.19 Ioh. 8.42 Ioh. 14 26. Ioh. 15.26 And yet when the Sonne and Holy Ghost are said to be sent this is not meant of any locall motion or any mutation in God But 1. of the Eternall Will decree to performe some thing by the Sonne and holy Ghost And 2. of the Reuealing and execution of that will by the working of the Sonne and Holy Ghost so saith the Sonne That he is sent of the Father into the world that he came downe from heauen and yet that he is in heauen euen when hee was vpon the earth So is the Holy Ghost saide to be sent vnto the disciples at Pentecost when as yet he was before and dwelt with the Apostles So both are sent into the world not as if they had receiued their existence elsewhere where they were not before but because they accomplished in the world the will of the Father which was not done before and so according to that will expressed their presence and effectuall working This is the doctrine of the Trinity And it is to bee retained in the Church 1 For the glory of God that the true God may be discerned from Idols and may bee worshipped as he hath reuealed himselfe 2 For our comfort and saluation which ariseth hence that wee know the Father whom we cannot know but by the Sonne Ioh. 1.18 1. Iohn 2.23 and by confidence in him 1. Iohn 5.20 Rom. 10.24 And wee can haue no knowledge of Christ but by the Reuelation of the Spirit 1. Corin. 2. neither any sanctification from Christ but by the Spirit And therefore wee must beleeue God as hee is thus manifested in the Trinitie that wee may be saued eternally 3 This serueth for confutation of all heretickes that deny the Trinitie and the order of Persons c. and of the Iewes And 4 Also for instruction that wee be acquainted with the scriptures whereby wee may attaine to this knowledge of God not resting in the light of nature or Tradition of the Elders CHAP. VI. God is to be worshipped THus are wee to know God in the Trinitie and this knowledge necessarily inferreth that We must worship this God 1 Not onely because euen by the light of nature each nation worshipped somewhat in the place of God after their owne vaine imaginations which necessarily enforceth that God is to be worshipped 2 But the Lord hath commanded that he should be worshipped 3 Yea as he is thus reuealed in
his whole posterity as hauing receiued en estate for it into a most fearefull bondage of sinne and Satan and to all such punishments as were due to the breach of the Commandement The occasion hereto was the righteous law of God which the more indifferent it was and easie to be obeyed did 1 The more discouer the malice of Sathan against the Commandements And 2 the more conuince the breach of man and so 3 aduanceth the more the mercy of God in prouiding a redeemer The instrument of this fall and manner therof was the suggestion of Satan enuying mans happines working in him distrust of the word tickling him with the outward obiect the Apple but especially with a conceit of a more excellent estate And setting vppon the weaker vessell when she was alone Breeding discontent of the present estate and hatred of God as if he did enuy their happinesse did not therfore loue thē so being distracted in their iudgment to redeeme vs Math. 4. Luk. 2.49 2 In taking our nature vpon him Mat. 2 Luk. 1. 3 To the Law in fulfilling it perfectly which we had broken Esay 53. 4 In vndergoing the punishment when hee had fulfilled the Law Rom. 5.19 10.4 And by these his sufferings our redemption was secondly wrought out These sufferings of Christ were First either in the humility of his Natiuity or his whole life such miseries as sin had drawne vpon vs that hee might sanctifie them vnto vs as in the body Hunger Cold Pouerty c. Heb. 2.18 Heb. 4.15 2 In the soule 1 Ignorance Mat. 11.13 Mar. 13.32 2 Tentations Matth. 22.35 Matth. 4.1 3 Sadnesse Ioh. 12. 4 Ignominies Mat. 12. Secondly or at his Death such paines as we had deserued and here he suffered First in his body as 1 Preparations to death 1 Accused of Blasphemy 2 Buffetings by the Souldiers Mat. 27. 28. 3 Whipping and scourging 4 Crowning with Thornes 5 Carrying of his Crosse. 6 Nayling to his Crosse. Ioh. 19. Secondly death it selfe heere consider 1 The ignominious manner vpon the Cursed Tree Gal. 3. 2 The cruelty vsed vpon his dead body as being pierced to the heart by that mercilesse Souldier Ioh. 10.34 3 His ignominious buriall and detaining for 3 daies in the graue These were his sufferings in body Secondly he also suffered for vs in his soule that 1. In his whole life 1 Griefe for the sin of the world especially of his own countrymen who refused him Ioh. 1. 2 The mockings of the wicked 7 That by his death hee might ratifie the eternall Testament of grace Heb. 9. 8 That hereby sinne and death might be destroyed and the Diuell that had the rule of death Heb. 2.14.15 Rom. 6.20 9 As also taking away the feare of death 10 That sinne might not rule ouer vs but 11 That we might die thereto 12 That we might liue onely to Christ. 13 And liue for euer with him 14 And lay downe our liues for him Now because it was not possible that the Sonne of God should be holden of the sorrowes of death for then had he not been iustified and acquitted from our sins therfore by the power of his God-head he raised vp himselfe so accomplished yet further the work of our redemption Rom. 4.25 Act. 2.24 And so Christ Iesus our redeemer obtained a glorious conquest by his resurrection from the dead that First ouer the law in abolishing the curse dominion rigor therof Secondly ouer Satan hel chaining vp Satan destroying for euer the powers of hell 1. Cor. 15.57 Thirdly ouer sinne and that 1 In taking away the sting and guiltinesse thereof 2 Abating the rage fury of the same Rom. 7.24.25 3 Healing in some measure the corrupt fountaine of the same 4 Weakning the force and daily eating out the very corruption thereof Rom. 6.12.13 Fourthly death is also conquered and subdued and that 1 By taking away the sting therof 2 By destroying the dominion of the same Rom. 5.14 3 Sanctifying it to the Godly to whom it is the gate to euerlasting life 1. Thess. 4. 4 Raising vp our flesh from the graue 1. Cor. 15. And thus by this glorious conquest of our captaine Iesus Christ is recouered vnto vs Heb. 12 2· First the fauour of God our Father whose children we are now become in Iesus Christ 2. Cor. 5.18 1 Ioh. 3.1 Col 1.20 Secondly the fruits of this fauour which are 1 Faith in the Sonne of God whereby being iustified before God we haue 2 Peace of Conscience with God and man Rom. 5.1 Rom. 7.4 3 Ioy vnspeakeble in the Holy Ghost 1. Pet. 1.8 4 We become fruitfull in all good works and so therby become meet partakers of saluation Col. 1.12 The earnest whereof we haue in this life first by the inward testimony of the spirit 2. Cor. 1. Eph. 4. Secondly by our outward similitude conformity to our head Christ Iesus being changed into the same Image from glory to glory as by the spirit of the Lord 2. Cor. 3.18 And wee shall fully enioy it in the life to come where shall be 1 Ceasing of all sinne infirmities sorrow Reu. 7.17 2 Perfect knowledge of God 3 Perfect righteousnesse and holinesse not to be changed Eph. 5.27 4 Fulnesse of ioy Psa. 16. 5 Excellent glory 6 Immediate fruition of and coniunction with God 1. Cor. 13.12 7 Continuall praising of God 8 God shall be all in all 1. Cor. 15. 9 Perfect loue to each other though in diuersity of glory 10 Knowledge spirituall of each other as they haue had fellowship in this life in good 11 Triumph ouer all enemies 12 Eternall happinesse and blisse for euermore 1. Pet. 1.4 All these hath the sonne of God purchased for vs CHAP. XI Of the Appliclication of this benefit by faith how it wrought in vs. THe meanes whereby all these are made ours This faith is wrought in vs by the preaching of the word Rom. 10.17 And that first of the Law First discouering our misery vnto vs in particular both From what a blessed estate wee are fallen Rom. 3. Rom. 7. as also Into what a woful and desperate condition we are now plunged not onely by reason of our sinne Being able to do nothing but displease God Gen. 6.5 And that in regard 1 Of the trangression of Adam which lies vpon vs Rom. 5. 2 The fruit of this transgression euen a generall infection corruption of all the powers and faculties of soule and body As First the substance of the soule 1 before being simple is now become double through hypocrisie 2 Before being mortall naturally and spiritually is now spiritually dead Eph. 2. Secondly the gifts of the soule As 1 the minde through ignorance become vaine in it discourses Eph. 4. Rom. 2.21 2 Of the vnderstanding filled with blindnesse and darknesse and not sauouring the things of God Eph. 4.17 3 The Conscience wounded seared defiled
Giuing the Lord no rest till by praier we haue obtained this assurance 5 An holy indignation and displeasure at our selues for offending so good and gratious a Father Psal. 73.22 6 A feruent affection to Gods word and spirituall things Psal. 51. Psalm 32. 7 Zeale of Gods glory and in regard thereof a iudging of our best graces and mourning for our failings in them 8 A spirituall execution and taking vengeance on our selues by cleering of others in affliction and condemning our selues Esay 30.21 2. Sam. 16.17 Ier. 31.19 2. Sam. 24. 9 Yea desirous to bee more vile 1. Timoth. 1.13.14 and exposing our selues to confusion for the same 10 And because wee cannot bee so abased as wee should Mourning and complaining of the hardnesse of our hearts Esay 63.17 11 Prouoking deeper sorrow for our owne by mourning for the sinnes of others Psal. 119.136 Dan. 9. Eze. 9. 12 Trembling at the word and yet louing the sharpest blowes thereof Psalm 119.120 And so melting at the sweet promises therein 13 Submitting our selues willingly to Gods chastisements Psal. 39.9 Mich. 7.9 14 Labouring vnfaignedly the conuersion of others Psalm 51.17 And admonishing them to take heed by our example Ezech. 18.30 15 Shame of humane society Ezech 16.61 Ier. 3.3 16 Feare of the wrath of God Psal 119.120 17 Strong cryes for mercy Io. 2.17 18 Desire of the restoring of for sin though we alwayes shed not teares for it 4 And though we forsake not sinne wholly yet out endeuour is accepted with God so that wee finde the power of sinne weakned in vs and relapse into former sinnes breed greater feare of our selues and humility 5 Considering that our repentance is not to purge out our sinne or deferre pardon but onely 1 To testifie our thankfulnesse vnto God 2 To assure vnto our selues the renued life of grace 3 And to proceed and goe forward therein 6 As also resoluing that in all these things whosoeuer will lead a godly life in CHRIST the power of God is to bee made perfect by their infirmities 2. Cor. 12.9 7 Comforting our selues that if being in our wayes wee bee kept from sinne this is the mercie of GOD but if out of our wayes we seeme to maister sinne this is in Iustice and deceiuable 8 As also beeing assured that what we faile in at one time will be supplied at another and God will accept the measure of his worke in vs. 9 And lastly accounting it a good measure of forsaking sinne if wee see what wee cannot do and grone vnder the burthen desirous to bee dissolued Rom. 7 24. And for our further tryall and resolution obserue wee these things 1 That our sorrow for sinne neither vnfits vs for our callings nor excludes from such comforts as are tendered in Christ Iesus 2 That wee so iudge our selues that we iudge not either peremptorily of our owne estate to preiudice Gods mercy or censure our brethren vncharitably who stand or fall to their Maister 3 Yet neglect wee not reproofe for sinne seasonably and conscionably that either others or at least our selues may bee kept from security and kept in the tendernesse and true iudgement of the conscience 4 That wee are more grieued that wee haue not serued God longer time then that we haue for the present dishonoured him by sin And yet 5 Are more grieued by this that the name of God is blasphemed and his spirit grieued by our sin then that any hurt hath or for any that shall redound to vs hereby The benefite hereof is as before CHAP. II. Of the raising vp of a sinner by a true and liuely faith THe soule beeing thus humbled must bee raised vp againe by a true and liuely Faith And this is the second duty daily to be performed Obiect But cannot we bee truly humbled without faith Is this a worke of nature and so a preparation to grace Or else rather a worke of Sanctification Answer 1 Some kinde of humiliation and sorrow for sinne may be naturall as being forced from the conscience accusing naturally and furthered by the spirit of illumination So that 2 In the outward act the Hypocrite may bee like the sound Professour yea in some measure in regard of the power of conscience let loose exceed him in outward humiliation especially if wil-worship sway for our owne credit 3 But the truely humbled Soule expressed in those Markes and Rules before is so wrought by faith apprehending the pardon of sinne in Christ our sinnes This is performed 1 By a serious meditation on the promise of the Messiah Iohn 3.16 2 By exercising our selues more conscionably in the reading and hearing of the word taught Iohn 5.39 Secondly Faith is quickned by reuiuing our apprehension of the promise and this is is done 2. Chr. 17. vers 16.17.18.19 and to the end of the Chapter 1 By earnest prayer vnto God for the renuing of his Spirit in vs. Psal. 51.12 2 By an hearty acknowledgement that we haue iustly grieued the Spirit of God and so are deseruedly depriued of the feeling thereof Psalme 51.4 Lamentation 3.22 37. 3 Meditating of our former comfort and assurance herein Ps. 77. And this reuiuing hath many degrees First A liuely sense what need I haue of Christ and that without him I must certainly perish Rom. 7.24 25. Secondly Hope of pardon whereby though we yet feele not our sinnes certainly pardoned yet we beleeue that they are pardonable not in respect of thēselues as if they were lesse heinous but in respect of God whose mercies are aboue them Esay 1.18 Thirdly An hungring and thirsting after grace offered in Iesus Christ. Ioh. 6.35.7.37 Reu. 21.6 And this is discerned 1 By our prizing and preferring it aboue all other comforts Phil. 3. 2 By our fainting and languishing after it Psal. 42 3 By our strong cries and endeuours for the same Psalme 51.12 13. c. Fourthly Wee approch to the throne of grace and flying from the terrour of the law wee take hold on Christ and find fauour in God Heb. 4.16 Heb. 10.19 And this is performed 1 By an humble confession of thy sinne in particular wherupon followeth a full remission of them Psalme 32.5 2 Crauing pardon of some speciall sins with vnspeakeable sighs and perseuerance Luk. 15.21 Act. 8.21 Fiftly Hereupon followeth a particular perswasion imprinted in the heart by the holy Ghost whereby euery faithful man doth particularly apply vnto himselfe those promises which are made in the Gospell Mat. 9.2 Math. 15.28 Psal. 143.12 This perswasion is discerned by these markes 1 It goes before experience Mat. 15.23 and so our faith is supernaturall and contrary to all reason Heb. 11.1 2 It holds beyond experience Iob. 13.15 Heb. 11.1 and is aboue all feeling 3 And neuer leaues vs till wee haue obtained the ende thereof which is the saluation of our soules 1. Pet. 1.9 This perswasion hath these degrees First it takes hold weakely not without doubting and yet soundly
confesse our sinne vnto man in that hereby we may cleare others and giue glory to God Ios. 7. 2 Hereby also we ease our own soules Psal. 32.45 Iam. 5. 3 Wee magnifie the mercies of God in recounting how vnworthy we are 1. Tim. 1. 4 We stay vp others that haue beene ouertaken with the same tentations c. 2. Cor. 1.4 But here obserue these cautions 1 We are not bound to accuse our selues to the betraying of our innocency or the truth of God or his children Math. 17. 2 Wee may not open our infirmitie to the disgrace of our calling or offence of others 3 Wee must take heede of hypocrisie as if by acknowledging our vilenesse wee would be counted conuerts as Esebolius did 4 That we labour to hide what we haue laid open by casting our burthen vpon Iesus Christ. 1. Tim. 1. Thus may we speake of the euill that is in vs. And thus much concerning the persons of whom we must speake Concerning things to be spoken obserue 1 That we cannot speake of all because we know but in part and thereof it is vanitie to presume thus 1. Cor. 13. 2 That we may not speake of al we know Because 1 Some things are knowne to vs which are neither fit to be done nor spoken as the vaine thoughts of our owne hearts 2. Cor. 12. 2 Some things are lawfull to bee done which it is not lawfull to speake of as the secrets and necessitie of nature Iudg. 3.24 3 Some things are lawfull but not fit to be spoken such as either exceed the capacities of those to whom we speake or are not sutable to them 2. Cor. 12. Hebrew 5.11 1. Cor. 14. 3 We must speake what we know but with these conditions 1 That wee keepe our selues within the compasse of our callings 2 That we speake from the holy purpose of the heart 3 That wee labour herein the glory of God 1. Cor. 10.31 4 And also the good of our neighbour Ephes. 4.29 5 Yea our owne increase both in knowledge and holines 1. Cor. 14 26.40 6 Obseruing the fitnes of time place persons c. Thus may we speake of such things as do occurre And thus farre concerning the matter of our speech Touching the manner therof First Our speech in generall must bee gratious which is when the graces of God imprinted in the heart are truely pictured in the tongue Col. 4.6 Hence it followeth 1 That all rotten and vngratious speech is disclaimed 2 No vice must bee spoken of but with dislike Reuel 2. 3 No gratious speech but from a gratious heart Secondly Speech is then gratious when it is seasoned with wisedome Act. 2.4 And this is when our speech is applyed 1 Fitly to times places persons circumstances Prou. 19.11 Pro. 10.31 Esay 50.5 20 When it profits most to the good of mens soules 3 When it turns not to the hurt of the speaker 2. Tim. 2.16 4 When it proceeds from a wise and vnderstanding heart Eccles. 12.11 Hence is disclaimed 1 All foolish talke wanting reason and conscience Eph. 5. 2 All carnall counsell of worldlings whatsoeuer shew of wisdom it hath in it 1. Sam. 17. 3 All vnseasonable and vndiscreet communication 4 All mysticall or curious conference c. 1. Tim. 6.20 A second holy property of speech is 1 Truth and fidelitie Ephes. 4 25. And it is discerned 1 When wee know what wee speake vpon a sure ground 2 We speake as the thing is the whole truth and no more 3 And as himselfe thinketh plainly thereof not out of others conceits 4 And also to the minde and purpose of him that asketh 5 And that to haue the trueth boulted out not obscured 6 When wee stand to that wee haue spoken and promised which that we may doe Here consider diuers euidences and bonds of truth As First A simple assertion which is either 1 A simple affirmation Yea Yea. Math. 5. 2 Or a bare negation Nay Nay Here obserue 1 That in a doubtfull case wee must adde vnto our affirmations these qualifications As I thinke As I take it because wordes thus spoken if they proue true they shew the modesty of the speaker If false yet they saue his credite as shewing that there is not a purpose to deceiue but onely that we were deceiued 2 Another euidence of Truth is an asseueration wereby we doe vehemently deny or affirme a 3 Consider wee the matter of an oath 1 It must not onely be true but so knowne to vs. Ier. 4.2 2 It must bee honest that wee sweare to 3 It must bee a truth of great importance 4 Obserue wee the manner of an oath as 1 It must be made in the onely name of God 1 By inuocation of his name to witnesse the truth of what wee sweare 2 And to blesse vs therein 2 By imprecation against our selues wherby we bind our selues if we deceiue to the vengeance of God 3 It must be done not rashly but with great aduisement 4 And also with great reuerence and feeling not without prayer vnto God to guide the heart Eccles 9.2 Fourthly The true and lawfull swearer is indeede 1 The regenerate man who hath right in this seruice and knowes how to vse it aright Rom. 2. and none other 2 And he must also haue a particular calling to this seruice 3 Here learne that though the party in regard of his generall calling might not sweare yet his oath being made is lawfull if hee haue a ciuill calling thereto and may be takeÌ„ howsâ—â—â—euer the swearer herein be not iustified 6 The right vse end of an oath is 1 To end controuersies between man and man and free those that are wrongfully accused 2 To cleare our innocency before men Heb. 6.16 3 To prouide for the infirmities of men 1. Sam. 12.5 Gen. 31.53 4 To witnesse a truth vnto men And to 5 Binde our selues more constantly to the seruice of God Neh. 10.1 Chron. 15.23 Sixtly Consider we the parties before whom we may sweare which are 1 The Magistrate who may lawfully exact an oath 2 To a priuate man we may also sweare to bind contracts 3 The Master may require an oath of the seruant Genesis 24· and so the father of the sonne the husband of the wife c. one friend of another Seuenth Obserue we the time of an oath which is 1 In a case of necessitie when witnesse faile or words will not be taken Hence it followeth 1 That we need not sweare when the partie to whom we sweare is not willing to accept it 2 And neither also if the matter may bee cleared by any other lawfull meanes Eightly Learne we how an oath binds 1 If it be imposed by him that may lawfully giue it 2 If it be made of things lawfull 3 If it tend to our owne and neighbours good 4 When Gods glory also is preserued thereby 9 Wisely consider we the abuses of an oath which are
cut off idle interruptions and vaine cauils 7 Not to powre out all our mindes at once but to keepe some what till afterwards Prou. 29. Here is to bee auoyded 1 Pride to heare a mans selfe speake 2 The fruit thereof namely First Obscurity Secondly Affectation 2 We must auoid tempting speeches whereby wee may siâ—â—â—â—â—â— and vndermine others 4 As also that spirit of contradiction whereby thwarting oothers and contradicting euery man Heresie and Atheisme is bred and maintained 5 We must also refraine bitternesse and captious taking vp of our brother a fault incident to briefenesse of speech 6 As also wee must beware of sottishnes and inconsequence of speech while happily we thinke to shewe our skill in breuity Hitherto appertaine 1 Restraining of our passion by interrupting our selues if by course of speech wee grow into an heate 2 Correcting our selues by silence wherein we haue mis-said 3 Contracting our matter into the briefest forme of words 4 Disposing it methodically to the best capacity of the hearer An eighth grace of speech is Wisedome 1 That we minister a word in due season Isa. 50. As comfort to whom comfort belongs and when he is fit for comfort being throughly humbled and so reproofe 2 That we submit subordination to the best ends 3 That we affect not words but labour to expresse our matter in the fewest and plainest 4 And also neglect not to ascribe what in ciuility belongs to each And 5 In charity ascribe for religion what is outwardly apparent leauing the heart to God 6 Not iudging peremptorily of any though his estate bee outwardly desperate 7 Neither discouering our owne good or euill but when as before we heare a calling Generall Rules to be obserued herein 1 That what is here spoken of Speech is to be vnderstood also of Writing in which all these graces are to be practised and vices to be auoyded 2 That in all kinde of speech as well Latine as English c. exemplary as wherein though the phrases of other tongues may leade vs to prophanesses yet we must auoyd them As in Grammer Would God I did c. Hitherto of speech Now because wee cannot speake well vnlesse wee know also how to hold our peace wee are therefore in the second place to consider of silence Here obserue 1 That the Rule of silence must be Gods word 2 Matter of silence concernes God our Neighbour our Selues 3 Persons before whom 4 The end wich is Gods glory ours others good Things concerning God are 1 His secrets which wee know not and therefore are to admire them in silence Deut. 29.29 2 His strange and extraordinary workes which wee may not speake boldly of but rather in silence wonder at Iob. 36.37 Leuit. 10.3 3 We are to conceale the mercy of from God obstinate sinners 4 We are to conceale his iudgements from humbled sinners 5 We are to be silent at his corrections Psal. 39. hereby shewing our submission to his will 6 Wee are to yeeld to the knowne truth and in silence to glorifie God Act. 11.18 Touching our Neighbour obserue 1 That we may conceale some truth from him not being demanded yea being questionâ—â—â—d we may conceale either the whole or part Prouided that it do not 1 Hinder Gods glory 2 Or my neighbours good Truth in the whole is to be concealed 1 When the speaking of the least word is hurtfull as for example the father and sonne lieth sicke at once the sonne dieth first the father asketh whether the sonne be dead or no if it bee said No an vntruth is told if yea the fathers life is endangered therefore silence is best 2. Sam. 12. 2 When the reuealing thereof indangers the life of the innoceÌ„t and therefore I am not to reueale my brethren in affliction nor to be compelled thereto by oath Prouided first that the authority requiring this bee vnlawfull 2 The thing I conceale bee not in it selfe euill but so mistaken 3 That in the concealing of it I preferre not a priuate before a publicke good Truth in part is to be concealed when I speake a part of the truth but not the whole 1. Sam. 16.1 23. Ier. 38.24 Exod. 5. Act. 23.6 Q. When I am demanded may I answere in part Yea so 1 I purpose not to deceiue 2 Content the minde of the answerer Secondly I am to conceale the infirmities of my Neighbour vnlesse as before we be called of God to speake Prou. 17.14 Prou. 19.11 3 All vnseemely matters 4 Such as concerne vs not 5 And such as are aboue our reach are to be buried in silence 3 Ministers must conceale the infirmities of their people vnlesse they be otherwise vnreclaimable 4 Magistrates secrets of state least the enemy know them Concerning my selfe I am 1 To conceale mine owne secrets Iud. 14. or else if need be tell those that are faithfull of silence concerning my selfe 2 That which thou wouldst haue no man know tell no man As for the persons before whom wee must keepe silence they are 1 The malicious enemies of religion Mat. 7.6 Mat. 27.14 Ps. 39.2 2 Before Magistrates in open Courts Act. 24 10. till we be bidden 3 In the presence of our elders and betters Iob. 32.8 4 Fooles and pratlers are to bee humbled and conuinced with silence Pro. 26. Thus farre concerning the guidance of the tongue The sixth and last part of this Girdle of truth containes the fitting and conforming our outward actions to the will of God which is performed 1 When they proceed from a true ground 2 And are to be performed true meanes and a holy manner 3 When they aime at a right end The ground of all good actions is faith in Iesus Christ. Rom. 14. Heb. 11.6 1 Assuring vs that our persons are accepted of God and so our Gods meere mercy in Iesus Christ. Phil. 3. 12 That we bee that we seeme to bee 13 That wee make conscience of the least as well as the greatest 14 That we prouide things honest before men as well as in the sight of God 15 Distrust the goodnes of that worke in wâ—â—â—ich thou hast not a contrary tentation 16 Especially if thou beest not rowsed with an imputation of hypocrisie 17 That we measure not the substance of wel-doing by particular actions 18 That the rule for approbations of our actions be the acceptance of our persons in Christ not any perfection that is in theÌ„ 19 That in all well-doing wee discerne a kind of foolishnesse in regard of the wisedome of the world and of the flesh 1 To be abased in our selues 2 To giue God the glory 3 To try the sincerity thereof in regard of the opposition of the world 1. Cor. 3.18 The end of our actions is 1 That whatsoeuer we do it be done to Gods glory 1. Cor. 10.31 and this is performed 1 In sanctifying and auspicating them by prayer inuocation of the name of God 1. Tim. 4. 2 In