Christ should have nothing to give 2. He would exercise his people in prayer and confessions His people ask for themselves in prayer the destroying of corruption and perfecting of grace 3. God loves to have his people nothing in themselves all Christs course on earth was an abased condition God would have his people like Christ low and base 4. The Lord hath appointed that this life should be to his people a warfare Iob 14. 14. Their great conflict is with their own lusts 5. Because he would have his people long to be in heaven 2 Cor. 5. 2. 6. That he might thereby magnifie the grace of the new Covenant above all that he gave in the old God gave perfect grace to Angels and to Adam and his posterity but that vanished away yet now a spark of graces lives in a Sea of corption 7. Hereby Gods patience and forbearance is much exalted to his own people Numb 14. 17 18. Therefore it is hard to discern whether the work of Sanctification be wrought in us or no because of the reliques of corruption Evidences of Sanctification 1. A heart truly sanctified stands in awe of the Word Sanctification is the Law written in the heart a principle put into the soul answerable to the duty the Law requires Iohn 14. 22 23. 2. The remainders of corruption and the imperfection of grace will be his continual burden Rom. 7. 24. 2 Cor. 11. 23. 3. There is a continual combate maintained betwixt sin and grace 4. Where there is true Sanctification it is of a growing nature living things will grow 2 Pet. 3. 18. Mal. 3. 3 4. 5. Where there is true grace you shall especially see it when God cals you to great trials Natura vexata seipsum prodit Gen. 22. 20. Means to get holinesse Only the Spirit of Christ bestowed upon thee by faith Ioh. 7. 38. the Apostles arguments to holinesse are taken from their interest in Christ. Titus The grace of God that brings Salvation Faith in the bloud of Christ Heb. 9. 14. See Act. 15. 9. The Word John 17. 17. 1 Pet. 1. 22. The Word read heard meditated in transformeth the soul into its likenesse The Sacrament is a sanctifying Ordinance the death and merits of Christ set before us prayer pray more for Gods sanctifying Spirit 1 Thess. 5. 23. CHAP. XII The Parts of Sanctification are two Mortification and Vivification I. Mortification VVHere Grace is truly wrought it will be the daily study and practise of those that are sanctified to subdue the body of corruption This is called a dying to sinne putting off the old man crucifying the flesh most usually the mortifying of it There is a twofold Mortification and so Vivification say the Schoolmen 1. Habitual and more Internal the work of Gods Spirit in our first Regeneration Gal. 5. 24. whereby the Dominion of sinne is subdued and brought under the power of Gods Spirit this and internal Vivification are the two parts of our Conversion 2. Actual Practical and External our own work the daily practice of a childe of God while he lives on earth this flows from the other Every godly man walking according to Christianity doth daily in his ordinary course mortifie the body of corruption that dwels in him Rom. 4. 8 9. Ephes. 4. 20 21 22. Col. 3. 5. Gal. 5. 24. Rom. 6. 6. Mortifie or make dead is a Metaphor taken from Chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it so our care must be to make the living body of corruption instar cadaveris Practical Mortification is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh It stands in three things 1. A full purpose or bent of the heart the minde and will against sinne when my will doth nolle peccatum though it may be active 2. In shunning all the occasions that serve as fewel to it 3. In applying all such means as may subdue his corruptions The Practice of Mortification is 1. A necessary duty 2. One of the most spiritual duties in all Christianity 3. The hardest duty The Popish exercises of Mortification consisting in their kinde of Fasting Whipping Pilgrimage and wearing of Hair-cloth next their skin will never work true Mortification in the heart yet Baals Priests exceeded them in cruelty to themselves 1 King 18. 28. See Rom. 8. 13. Col. 2. 23 1 Tim. 4. 8. In these cases one doth not mortifie his corruptions 1. Such a one as lives in the voluntary practice of his sins Rom. 6. 2. The body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin the seat and throne of sin is in the soul the slavish fear of shame and punishment from men or eternal damnation from God may keep a man from grosse sins I shall lay down 1. Motives or several Meditations to quicken us to the study of this work every day 2. Means which God will blesse to one that is willing to have his lusts subdued I. Motives Consider 1. This is the great thing God requires at our hands as our gratitude for all the goodnesse he bestows on us that for his sake we should leave those wayes that are abominable in his sight Rom. 12. 1. Ephes. 4. 21 22. 1 Peter 2. begin Deut. 32. 6. Secondly How deeply we have obliged our hearts to it by Vow Oath Covenant in Baptism we have there covenanted to die to sinne put off the old man and so in the Lords Supper we shew forth the Lords death and when we have been in danger Thirdly The manifold evils of unmortified lusts abiding in the heart What makes thy soul loathsom and unclean in the eyes of God and Angels but sin What grieves God pierceth his Sonne fights against him but this What brings any evil upon thee but this What is the sting of any affliction but onely thy sins What strengthens death but it it is only thy sins that keep good things from thee thy unmortified sins Fourthly The absolute necessity of this work if we mean to escape hell and everlasting damnation De necessariis non est deliberandum Rom. 8. 13. 1 Cor. 6. 9. Grave Maurice at Newport battel sent away the boats and said to his men Either drink up this Sea or eat the Spaniards Fifthly The wonderful gain that will come to thy soul if the Lord teach thee this duty 1. In mortifying and destroying thy beloved lusts thou destroyest all other enemies with them they all receive their weapons from thy sins 2. All other mercies flow in a constant current if thou mortifie thy corruptions Gods favour the whole stream of the Covenant of Grace II. Means of Mortification Some use moral motives from the inconvenience of sinne death the fear of hell and judgement some carnal motives as esteem and advantage in
deliver our selves out of his hand and worthy to be subject to him in the lowest degree Thirdly The effects of this fear are most excellent 1. It interests him in whom it is to all the gracious promises of God for this and a better life it plainly proves a man to be regenerate and sanctified and to be Gods true childe and faithful servant 2. It worketh a great tranquillity of minde and a most setled quietnesse of heart it armeth the heart against all carnal and inordinate fear of other things Exod. 1. 17. Isa. 8. 12 13. Luk. 12. 4 5. and strengthens against all temptations There is a double fear 1. Of Reverence a reverent respect to God this is kept up by considering Gods Attributes discovered in the Word Psal. 16. 8. Iob 31. begin Isa. 6. 3. Exod. 23. 11. Hab. 3. 16. 2. Of caution or circumspection in our conversation This is stirred up by considering 1. The strictnesse of the Law Psal. 19. 9. it condemns not only acts but sinfull lusts and motions Psal. 119. 96. 1 Cor. 2. 3. 2. The sad fals of the Saints when they have laid aside the fear of God Peter fell by a damsels question There is a servile fear of God as a Judge and a filial fear of him as a Father the one is ne puniat the other ne deserat Aug. Courage or Boldnesse It is a passion quite contrary to fear which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse Saul David and Davids worthies Ionathan Caleb and Ioshua were couragious A godly man is bold as a young Lion Be of good courage Be strong saith God to Ioshua Caleb and Ioshua would have gone up to possesse the Land notwithstanding the strength of the Canaanites There is a double Resolution 1. In sinne and iniquity Ier. 18. 12. The devils are consirmed in wickednesse 2. In the truths and wayes of God Dan. 3. 18. This is an almighty work of Gods Spirit whereby a Christian is able to do and suffer glorious things for God and his cause Dan. 1. 8. Act. 21. Nehemiah Esther Athanasius Luther and others were thus couragious There is boldnesse with God that flows from innocency Iob 11. 15. and that flows from slattery a boldnesse that ariseth from a seared conscience Deut. 29. 19. and from a reprobate conscience Heb. 6. 1. Iohn 14. 17. It must be well ordered First For the Object of it it must be exercised against all sorts of evils Natural which may come upon us in the way of our calling and duty as David used courage against Goliah 1 Sam. 17. 34. Ionathan against the Philistims and Esther against the danger of death the Judges of Israel were couragious and Paul in his sufferings and chiefly Christ Jesus when he set himself to go up to Ierusalem and to bear the curse of the Law It must be withdrawn from unfit objects we must not be couragious against Gods threats nor great works as thunder nor against our betters nor against the evil of sinne and damnation To be bold to do evil and to despise Gods threats is hardnesse of heart This was the sinne of the old world and the Philistims when the Ark came against them and of Pharaoh Secondly For the measure of our courage it must be alwayes moderate so as to resist and bear such evils as do necessarily offer themselves to be resisted and born not to provoke danger 2. It must be used more against publick enemies and evils then private and against spiritual evils then natural we must resist Satan strong in the faith Motives to true Christian Courage 1. It is both munimentum the armour of a Christian and ornamentum the honour of a Christian. 2. Consider what examples we have in Scripture of this vertue Moses Exod. 10. 26. Ioshua Daniel Esther Peter Paul Means of getting Courage 1. See your fearfulnesse with grief and shame and confesse it to God with sorrow for in the acknowledgement of the want of Grace begins the supply thereof 2. Consider of the needfulnesse worth and excellency of this Grace 3. Beg of God the Spirit of Courage 4. Take heed of self-confidence Heb. 11. 34. Frustra nititur qui non innititur Bern. Remember Peter and Dr Pendleton In the last place I shall handle some compound affections Anger Reverence Zeal It sutes well with Gods Attributes and his Dispensations that we should Love Joy and be confident and yet fear Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice on which we are to exercise different affections His Dispensations also are various as there is a fatherly love so there is ira paterna Deut. 26. 11. Jude 11. See Phil. 2. 13. Of Anger Anger is a most powerful passion and hath by an excellency engrossed the general name of passion to it self The most usual name used by the Hebrews to signifie Anger is Aph which signifies also the nose and by a Synecdoche the whole face either because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned The Grecians used two names to expresse this affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine it is called ira because it maketh a man quasi ex seire as it were to go out of himself Ira furor brevis It is the rising of a mans heart against one that behaveth himself amisse to punish him It is a mixt affection compounded of these three affections Hatred Desire Grief 1. There is hatred in pure just and innocent anger of the sinne and fault principally and a little for the present of the faulty person but in corrupt anger of the fault little or nothing of the person most of all 2. There is Grief in pure anger at the dishonour done to God in corrupt anger at the wrong done to ones self or his friend 3. There is desire in pure anger of using means according to our vocation of bringing the party to repentance and hindering the infection of the sinne in unjust anger of revenging our selves upon the party and delighting in his smart therefore it is so violent a passion because it is composed of those three all which affections are fiery It is easie to perceive all these three concurring in every angry person Therefore such as are in love or in pain or in sorrow or hungry in deep studies are very teachy and soon moved to anger for in all these there is an excessivenesse of some one or two of these passions whereof anger is made and therefore anger is soon provoked seeing that these will soon breed a third as wood and fire will cause a slame with a little blowing The formal cause of it is when any thing is highly esteemed by us and that is contemned by
will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is
should appoint and so in the meaning of the Commandment we do now and ever must rest the seventh day for the seventh is that part in order of numbring which doth still come betwixt six having six before it and six after continually and so our day of rest hath and therefore we also rest the seventh day Indeed the period from which we take the beginning of our account is not the same but another for they did reckon from the beginning of the Creation and so forward we from the Resurrection and so forward but ours is as truly and surely the seventh as theirs though reckoned from another period and for the period from whence the count must be made we have no word at all in this precept He saith not six daies from the creation thou shalt labour and the seventh from the creation is the Sabbath of the Lord in it thou shalt do no work but six daies shalt thou labour and he saith not after the Lord blessed and sanctified the seventh day from the creation but the Sabbath day that is the seventh after six of labour Indeed the Lord by a special institution given to Adam Gen. 2. 1. had for the times before Christ appointed that they should reckon from the creation which was the cause of that special institution but this is no part of the Commandment and in that institution God did two things 1. He appointed the period from whence the seventh should be accounted which else Adam according to the Law infused into him would have taken otherwise for those ten were written in Adams heart as is signified by the writing them in Tables of Stone and calling them the Tables of the Covenant for God did not make one Covenant with Israel another with Adam but one and the same with both Indeed the Covenant made with Israel was put in the Ark to shew Christ to be the end of the Law but yet it was the same Covenant for matter and so all the parts of it were written in Adams heart But Adam looking to the Law of his heart and finding it written there as some hold I must labour six daies and rest the seventh would have begun his life with six daies labour and then in course have consecrated the seventh but the Lord by a speciall institution prevented him requiring him to begin his life with an holy rest and to sanctifie that seventh day from the Creation and so forward This was of speciall institution the assigning of that speciall date or period And in this another thing was done viz. the establishing also of the Law of sanctifying the seventh after six of labour wherefore in the reason confirming the Commandment God seemeth to have reference to this institution but so that he maketh it manifest he looked not to that period but to the number and order of the day and so saith He blessed and sanctified the Sabbath day which he had before determined to be the seventh after six of labour not the seventh day as it is said in the words of that institution And the Lords reason is not this What day I rested that thou must rest but I rested the seventh from the Creation therefore so must thou but thus What day I upon occasion of my labouring six and resting the seventh did blesse and sanctifie that day thou must rest But I upon occasion of my so labouring and resting did blesse and sanctifie the Sabbath day that is the seventh after six of labour indefinitely as the words before expresse not from the creation onely Therefore thou must remember the Sabbath day to sanctifie it So then this reason I take to be fully answered And for our better satisfaction we must know that we keep the Sabbath just according to this Commandment word for word in that we labour six and rest the seventh and so must do to the worlds end but that we have taken up a new reckoning from a new period even the resurrection we have it from Christs appointment as is plainly shewed us because this day is called the Lords day that is the day which he appointed to be kept constantly This name of the day shews the Authour of the day the Lord and the end the remembrance of him our Lord as the Lords Supper by that name is signified to be also from him and to him And so by the wisdome of God it cometh to passe that because men do labour six and rest the seventh we do eternize the memorial of the Creation according to this fourth Commandment and because we reckon from the resurrection we do also eternize the memorial of that work which is greater then the creation We must not think any thing more to be commanded then what the words do set down expresly or intimate Now neither expresly nor by any necessary consequence or intimation are we pointed to a set period of numbring or to a seventh from this or that date but alone to the seventh after six of labour As for the period it being established by the institution mentioned Gen. 3. no question needed to arise about that If any still argue That day which God did rest blesse and sanctifie is here commanded But God did rest blesse sanctifie the seventh day from the Creation ergo that is here ratified We answer That the Proposition is to be understood with limitation The same day which God did rest blesse and sanctifie the same for order and number not the same for the period or point from whence the number is beginning For so himself doth shew his meaning to be in that he insists upon this order and number saying Six daies shalt thou labour the seventh shalt thou do no work and doth not once mention the period from the Creation as he could and would have done had that been his intention Now the same point concerning the perpetuity of this Law is confirmed plainly by S. Iames Iam. 2 9. where he saith He that keepeth the whole Law and faileth in one point is guilty of all Whence I reason the whole Law and every point of it was of force when S. Iames wrote this Epistle for how can a man break a Law that is abrogated or be guilty of all by breaking any one point if the whole be not and each part equally in force Now this Epistle was written by S. Iames to those which lived under the Gospel wherefore at that time and to those persons the whole Law and each part of it was in force And if any doubt grow what S. Iames meaneth by the Law it is plain he meaneth the Decalogue or ten Commandments thus He that speaketh of a whole Law and after instanceth in particular members of the Law must needs mean the whole number of Precepts whereof those two brought in for instance are members and parts Now for instance S. Iames brings in two members of the Decalogue ergo by the whole Law and each point he must needs mean the Decalogue and
vâ—ra â—a distinctio quâ—â— re â—â—t nisi â—â— nâ—â—â—m praeceptum siâ—â—â—â—â—mum contra decimum uonum Drus. Miscel. centuria 1. c 1. Vide Buxto f. de Decalog Primum praeceptum substantiam objectum divini cultus imperat Deum solum secundùm verò praeceptum imperat cultus divini modum spiritualem solum Jun. The first Table containeth four Commandments the which division doth Iosephus Antiqu. lib. 6. cap. 3. Origen Homil in Exod. 8. Ambrose in Chap. 6. Epist. ad Ephes. approve The tenth Commandment Thou shalt not covet is but one Commandment as I have diligently searched all the Editions that we have in the Hebrew Tongue With one point period and sentence he concludeth the whole tenth Commandment In Deut. 5. certain late Edition make the division of the Text but that is nothing to the purpose there Moses repeateth the words unto them that knew before the division of the Tables in the eldest Edition and print that I have seen the tenth Commandment in Deuteronomy is not divided the which Edition Venice gave unto us Onkelos the Chaldee Interpreter on Deuteronomy maketh but one Commandment of the tenth Bishop Hooper of the Commandments This is not a new question it was in Calvins dayes and in the dayes of some of the ancient Fathers Augustine wrote two Books Contra adversarios legis Calvin wrote against the pestilent Sect of Libertines The Papists calumniate us as if we taught that men are freed from the Decalogue Vide Bellarm. de justificat l. 4. c. 5. David à Mauden Discurs moral in decem Decalogi Praecepta Discursum primum Decal praevium But that we urge the obedience of the Moral Law as well as they do and upon better Arguments and reasons then they do See B. Down of the Coven of Grace c. 7. He shews also there chap. 5. how our Saviour hath delivered us 1. From the curse of the moral Law 2. The rigour and exaction 3. The terrour and coaction of it And 4. From the irritation of it See M. Burgess his Vindiciae Legis Lect. 17. 22. It is a Question diversly disputed by Divines both Popish and Protestant Bellarm. de Iust. l. 4. c. 6. Zanch. de â—eâ—emp l. 1. c. 11. Thes. 1. Whether the moral Law binde Christians as it was delivered by Moses and the Prophets or only as it was engraven in the hearts of all men by nature and as it is renewed in the Gospel by Christ and his Apostles That opinion that the Law as it was given by Moses and the Prophets and written in the Old Testament doth binde Christians is better and more safe The moral Law of the Old Testament is pronounced spiritual holy good just and eternal Psal. 10. 8 9. Rom. 7. 10. d The Antinomists interpret those words of Christ in this sense He came not to destroy the Law but to fulfill it that is he came not to destroy it with out fulfilling it in his own person he hath destroyed it unto the person of every beleever Rom. 10. 4. One distinction well heeded and rightly applied will clear the whole point concerning the abrogation and obligation of the moral Law under the New Testament The Law may be considered either as a rule or as a Covenant Christ hath freed all believers from the curse and rigor of the Law considered as a Covenant Rom. 10. 4. â—ut he hath not freed them from obedience to the Law considered as a Rule D. Sanders on 1 Pet. 2. 16. Believers are freed from whatsoever in the Law is hurtful unprofitable burdensome e Christ as Mediatour was subject to the moral Law Rom. 8. 13. Gal. 2. 11. 4. 4. The Law requires as perfect obedience of us as of Adam in innocency under the danger of contracting guilt though not of incurring death This opinion carries Libertinism and Familism in the womb of it if the Law have nothing to do with me what ever I do I do not sin Jam. 1. 23 24. The Law is a Judge by 1. Condemning the sinner passeth the sentence of death upon a man Rom. 7. 9. 2 Cor. 3. 8 9. Hos. 6. 5. 2. By holding a man under this conviction and self-condemnation Gal. 5. 22 23. Lex est career spiritualis verè inferuus See Rom. 8. 15. 2 Tim. 1. 2. Job 13. 26. f The Lord for brevity and our infirmity sake nameth only in every Commandment either the most horrible sin forbidding it or else the most singular vertuo commanding it Rom. 6. 17. 7. 14. Psal. 119. 167. 1 Chron. 29. 14. g M. Perkins on Jude v. 1. He that keeps one Commandment because God enjoyns it will keep all the rest because the same authority enjoyns all Psal. 119. 6. Integrity and sincerity is the scope of the Law Deut. 5. 27. The substantial duties of the first Table are greater then the substantial duties of the second Table as love of God then love of my neighbour and my father but the substantial duties of the second Table are greater then the ceremonial duties of the first it is better to save the life of a beast then hear a Sermon h Praecepta affirmativa obligant semper sed non aâ— semper negativa semper ad semper say the Schoolmen Josh. 6. 4. Gen. 22. 1 2. 1 King 20. 27 35. 1 King 11. 30. Judg. 3. 20 21. 11. 1 2. Isa. 20. 2. Fines mandatorum sunt diligenter observandi ex causis dicendi habenda est intelligentia dictorum Hilarie Matth. 5. 33 34 35 36. The end of every Commandment saith the Apostle is love out of a pure heart the immediate end of the Commandments of the first Table love to God of the second love to my neighbour 1 Cor. 13. per tot The Law by some one particular or part meaneth the general and whole as an Idol is put for any means of false worship Parents for all betters Killing for any hindering of life Thou for every one or none Estey upon the Command Josh. 6. 18. 7. 1. 22. 13 14 17 18. Psal. 34 3. Levit. 19. 17 1 Sam. 15. 28. 1 Sam. 3. 13. 2 Sam. 13. 28. 1 King 21. 19. Exod. 19. 6 7 8. 20. 1. Mat. 19. 17 18 19. 1 Tim. 4. 7 8. 2. 2. 2 Pet. 3. 11. Matth. 22. 37. Jansen Harm Evang. c. 81. Chemnit Har. Evang. c. 105. Luk. 10. 29. Gal. 6. 10. Mic. 2. 10. Rom. 1. 29. Mat. 5. 45 46. Greenham For the order of the Commandments it we account from the fiâ—st to the last they are of greatest perfection which are last described and he who is arrived to that severity and dominion of himself as not to desire his neighbours goods is free from actual injury but vices are to take their estimate in the contrary order he that prevaricates the first Commandment is the greatest sinner in the world and the least is he that only coveâ—s without any actual injustice D. Taylor of the life and death
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
any other he hath this Dominion of himself as he is God of himself Dan. 4. 17. Ezek. 21. 25 26. 2. Universal it comprehends all places times this Kingdom is everlasting God rules in heaven earth hell Iames 5. 4. 3. Full and Perfect 1 Chron. 29. 11 12. His Dominion is infinitely greater then all others 4. It extends to the soul and heart God is called the Father of Spirits the hearts of Kings are in his hand he can terrifie the conscience We should first prefer God above all things The greatest person in any society is set before the rest The Sun is respected above other Stars the King above other persons we should highly esteem his favor Isa. 40 12. there is a lofty description of Gods greatness Secondly We should perform all duties to him with the greatest care diligence and reverence and in the highest degree love him greatly fear him greatly praise him with all our might yield unto him a service proportionable to his incomprehensible greatnesse Great is the Lord and greatly to be praised 1 Chron. 16. 25. Psal. 145. 3. and to be feared Psal. 76. 7 11. Thirdly It is a terror to all those to whom this great God is an enemy The wrath of a great King is terrible he must needs inflict great punishments on such aâ— rebel against him Fourthly Here is great consolation to those to whom he is a Friend and Father he will do great things for their good they shall have great happiness We should choose the Lord to be our portion for in him alone is true happinesse and contentednesse to be found in our wants we should confidently go to him for help he being perfect can supply them We should place all our confidence in God alone expect all good things from him since he is an inexhausted fountain of all good things we should imitate him Be perfect as our heavenly Father is perfect Let Patience have her perfect work Let us perfect holinesse in his fear Those which would be excellent Orators propound to themselves Cicero and Demosthenes to follow Paul pressed on forward Labor first to be perfect in heart Psal. 119. 80. then in your wayes This may serve also to comfort the godly against their weaknesses God will make his works perfect He that hath begun a good work in them will perfect it they should be comforted therefore against all their imperfections to which they are subject in this life and seek perfection from him He will supply all their wants bear with them here and make them perfect in the other life 1 Cor. 15. 28. the understanding shall have perfect sight the will perfect goodnesse the heart perfect joy We should not mutter under any affliction for he himself cannot do better then he doth he makes all things perfect Eccl. 3. 11. Every thing beautiful in its season this is the most perfect state and condition for thee and so account it God hath perfect wisdom power love Let us not be puffed up with any thing we do to him the Papists abound in this when they maintain merit for that supposeth some eminency as if God needed their graces obedience and service but let us walk more humbly say rather If I had no corruption in me if I could do every duty required with as much purity as Angels yet this would adde nothing to thee thou art a perfect God perfectly happy though I were not at all Gods works are wonderful great farre exceeding the power of all creatures either to do the like to them or to stop and hinder them Let all the men on earth lay their hands and heads together let all Kings unite their counsels and their forces Can they make an Earth-quake a Whirlwinde Can they make the thunder to roar Can they cause the flashes of lightening to flame out It is not a mortal worme to whom the course of nature will submit it self And if God will that these effects be wrought what can any man all men do for the hindering thereof 2. Gods works are unsearchable and past finding out Iob 5. 9. Who can dive into the secrets of Nature and tell us the true reason of the Winde the Earthquake the Thunder the Rain the Snow We cannot dive into the bottom of Gods Works nor finde them out by any study or wisdom 3. We should so much the more honour dread and wonder at God by how much we can lesse comprehend his works 4. Let us learn often to contemplate God in his Works see his Goodnesse Greatnesse Wisdome Power in them and so we shall profit much in the knowledge of him The exaltation of God is a terror to those who will needs be his Enemies and slight and disesteem him as the greatest part of men do O how unhappy are they that have so high and so a great a person to be their Enemy seeing they have nothing to save themselves from his wrath 2. We should labour to exalt him now by striving to form and fix in our selves a most reverent esteem of him and by exercising in our selves this vertue of honouring God often reviving in our mindes these thoughts How high is God and making them familiar with him Oh how excellent is he that hath made and governs all Why do I not esteem him more and more The more we can lift up our hearts to exalt God the more we shall grow in all holinesse and righteousnesse 3. His friends and servants shall also be exalted at last though for a time despised and set light by We should often and seriously consider of this great Perfection of Gods Nature Authority and Works The very Saints and Angels have a Negative Imperfection though not a Privative they are not deprived of that which should be in them but there are many Perfections which they have not God is simply and universally Perfect and he only hath all kinde of Perfection according to his Essence God is a Necessary Essence Contingency is found in the Essence of every creature it might not have been as well as have been it may not be as well as be there was once a possibility of its not being as there is now a possibility of its not being yea there was an equal or greater possibility of its not being then its being God is a necessary Essence it is absolutely necessary that he should be and he cannot but be and be as he is and his actions upon himself are altogether and simply necessary they must be as they be and cannot but be so God is Independent Isai. 44. 6. Revel 1. 8. and 21. 6. and 22. 13. Rom. 11. 35 36. Every Creature as a Creature is Dependent and hangs upon some other thing then it self and ows its being and continuance to another Nehem. 9. 6. It hath causes of its being from which of which by which and for which it is and further then these causes did and do contribute to its being
room For the punishment of it see Iob 15 34. Fire shall devour the tabernacles of bribery meaning that God will not fail by some or other means to bring destruction upon those families that shall thus augment their estates For others 1. It doth make all that are rich bold to sin because they hope to bear it out 2. It makes rich men also bold to do wrong 3. It grieveth the heart and spirit of the innocent that is in low estate and makes him call to God to be his avenger 4. It overthroweth the throne Prov. 29. 5. It brings publick desolation It is lawfull to pacifie an angry foe with a gift so did Iacob but to hire and corrupt a Judge with a gift is unlawfull He cannot lawfully take therefore neither thou lawfully give seeing these two are mutual causes and effects and therefore can hardly be separated in their guiltinesse Cambises caused a bribing Judge to be flaid quick and laid his skin in his chair of judgement that all Judges which should give judgement afterward should sit in the same skin CHAP. XVI Of Carnal Confidence Covetousnesse Cruelty Cursing CARNAL CONFIDENCE COnfidence in generall is that affection of the soul whereby it rests it self in the expectation of any good from any thing Therefore carnal confidence is a vice whereby the heart of man rests it self in the looking for any good of any kinde from any thing but God alone He is carnally confident which promiseth himself any thing desirable as health deliverance out of trouble long life because he hath such or such outward means which he thinks are able to bring forth such safety unto him The Scripture cals it Making flesh our arm A man is said to make that his arm which he thinks himself strong and safe if he have and so he is said to make riches a strong tower in the same sense Men are prone to this sin of false confidence David trusted in his strong hill Asa in the Physicians The Israelites in Egypt for chariots and horses 1 Sam. 17. 45 46 47. Luke 12. 19. The grounds of it are 1. Ignorance of God whose strength and greatnesse together with his grace and goodnesse the minde apprehends not Psal. 9. 10. 2. Ignorance of these earthly things their weaknesse mutability and disability to help and comfort Isa. 28. 15. the Prophet brings in the leud men of his time flattering themselves and soothing up their own hearts with fair words and promising all safety to their own souls in derision and despight of all his threats If a plague come through the land it should not touch them by vanity and falshood they meant wealthy friends and outward support which the Prophet here cals by this name ironically This is a great evil 1. It is a denying of God Iob 3. 28. Trust is only due to him such a one sets up another God Ion. 2. 8. A covetous man is therefore called an idolater Ephes. 5. 5. and covetousnesse idolatry Col. 3. 5. 2. It is the ground of all our miscarriage in practice 1 Iohn 5. 3 4 5. The world is a great hinderance to our keeping the Commandments 3. It is the ground of all disquiet if you would live a happy life seek a fit object for your trust Psal. 30. 6 7. Psal. 112. 7. Expect all good things from God alone Abraham looked for a childe from God when nature failed him This confidence in God is shewed 1. By preferring his favour above all things 2. By making his name our refuge in all troubles 3. By using all good means and only good to get any good thing and that without carking and vexation 4. By comforting our selves in him when all means fail us 1 Sam. 30. 6. Signes of false confidence 1. The inordinate desire of any earthly thing What a man desires more then he should that he looks for some good by 2. Immoderate joy when he hath gotten it He that findes great joy in any thing doth therefore joy in it because he thinks he shall be better for it 3. Impatience in the absence of it Iob 13. 24 25. 4. To grow bold to do evil and carelesse of doing good in respect thereof The cure of carnal confidence 1. Consider how pernicious this vice is it withdraws the heart from the Lord Ier. 17. 5. and brings his curse on the soul and body 2. It makes one unable to use well that which he hath 3. Consider the weaknesse and uncertainty of all outward things 4. Meditate on those places Psal. 62. 10. 146. 3. 1 Tim. 6. 17. Covetousnesse Is an insatiable desire of having or an inordinate love of money Avarus quasi avidus aeris Isidor It lies in the heart but is reckoned by the Apostle among outward grosse sins because it is consummate by outward fordidnesse It is taken two wayes 1. For detaining or taking other mens goods in an unlawfull way and so it is opposed to justice Or 2. For an inordinate desire to get and hold though God call for it and it opposeth liberality The desire is inordinate 1. For the measure of it when it is vehement and strong seeing wealth is a thing of a base and contemptible nature not worthy any earnestnesse of desire 2. For the quantity of the object the summe of wealth desired if he suffer his desires to be carried after more then that which is sufficient for the providing of meat drink and cloth for himself and his in a comfortable sort affecting an overplus The proper end of riches is comfortable maintenance 3. For the end of ones desiring when it is to serve and set up himself and is not to fit himself to do God service and to profit mankinde Laban and Nabal whose names Anagramatize each other are examples of avarice It is a great and dangerous sin Isa. 57. 7. Hab. 2. 9. Col. 3. 5. 1 Sam. 8. 3. Prov. 15. 27. Ier. 22. 17. The same Prophet complains of the people in his time that From the least of them to the greatest of them they were all of them coveting covetousnesse as the words are that is given unto it did yeeld their hearts to a desire of gain which complaint also he renews ch 8. 18. and in both places alleadgeth it as a cause of great sins Ezek. 32. 31. The Lord so hates it that the godly should not company with such 1 Cor. 5. 11. In the body when the spleen swels all other parts decay and consume so when the heart swels with desire of riches all the graces of God consume and fade away When all other sins wax old this waxeth young in thee Reasons 1. From the causes of it 1. Ignorance of the goodnesse mercy power and excellency of God and of the faithfulnesse profitablenesse desirablenesse of things heavenly and spiritual He knows not God nor the worth of the graces of Gods Spirit nor the excellency of his heavenly Kingdome who is glewed unto these earthly
cannot be without righteousnesse 6. Frequently renew godly sorrow carnal mirth ends in sorrow godly sorrow ends in joy this will keep thee low in thine own eyes 7. For maintaining of your joy be careful of your bodies next to sin nothing is more to be shunned then to be under the power of melancholy How our joy may be sanctified in respect of the outward mercies and good things of this life God allows his children to take joy and comfort in all the things of this life in wine musick Live joyfully with the wife of thy youth This Joy is sanctified 1. When we take joy in every creature so as we finde God in it see his love to us 2. As any creature bears Gods Image David loved Salomon because he was a Iedidiah 3. Be as if not in all the joy that thou takest in them 1 Cor. 7. be moderate 4. Let not thy heart draw thee from God 5. All the joy thou takest in the creatures must be in due season as well as in due degree not in time of mourning Rejoycing alwayes in the Lord. See Mr Wheatleys Oyl of Gladnesse CHAP. XXIV Of Sorrow THe opposite passion to Joy or Delight is Grief and Sorrow It is a passion which doth tie up binde and streighten the heart through the apprehension of evil present Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him and would procure his hurt It is procured by the gathering of the worst and grossest bloud about the heart which causeth a dulnesse in the Spirits and consequently unlivelinesse in all the other parts for the bloud and spirits are the instruments of all affections To grieve is natural to grieve for sinne is a strain above nature Grace doth not destroy but correct nature Contrition of spirit is called the Sacrifice of God Psal. 51. 17. he will not despise it that is will most favourably accept it See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings That fine flower did type forth this contrition by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins Matth. 5. 4. It differs somewhat from the grace of humility For humility was in Adam during his innocency and should have been in all of us if we had never sinned and as some think is in the Angels for all creatures that are truly good do cast down themselves before God and make no account of themselves in regard of him which to do is to be humble but contrition of spirit doth necessarily presuppose sin and when the soul doth so apprehend the nature of sinne and its own sinfulnesse that it is thereby cast down abased afflicted this is brokennesse of heart It differs also from terrour of conscience stiled attrition by the Schoolmen that looks to the punishment of sinne this chiefly to the evil of sinne as it is sinne and to the very fountain of all sin the corruption of nature from which all actual sins arise Few affections or graces contribute more to a Christians welfare then this a great part of Gods image and the practise of holinesse lies in it There is a two-fold sorrow 1. Sensitive expressed in a sensible manner 2. Intellectual The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it a feeling of sinne as evil with an aversnesse of the will Passionate sensible sorrow is such a stirring of the heart as brings forth tears this follows the bodily temper Not so much the greatnesse of the sorrow as the efficacy of it must be looked unto and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure the smallest measure of sorrow thus grounded and working is repentant The work of Gods grace in sanctifying it 1. The Author of it 2. The true Object 3. The gracious Effects First Of the Authour of it It is the holy Spirit that is the worker of all godly sorrow It infuseth such a principle that it turns it from all evil objects and sets it on the right objects in that measure and proportion that the thing requires Secondly The true Object of it We must grieve First For the sins of others even of particular men and the publick sins Psa. 119. 136. David saith in another place He beheld the transgressours and was sorrowfull and Ieremiah saith He would weep in secret for their pride Jerem. 13. 17. 2 Pet. 2. 7. Secondly For the miseries and calamities of others which is pity chiefly publick calamities of the Church and State as Nehemiah and Mordecai Thirdly Our own crosses and afflictions which befall us in our selves and others as Iob did mourn when the evils befell him and David when he was threatned his childe should die and Paul was sorry for the sicknesse of Epaphroditus Fourthly Our own sins and offences for which we are called to afflict our selves and mourn and to turn unto the Lord with tears and lamentations 2. The measure of our sorrow 1. Simply all our sorrows must be proportionable to their cause 2. Moderate not as men without hope neither for friends nor crosses nor continue overlong 3. Comparatively we ought to grieve more for our sins then crosses for the faults of others then their afflictions We should grieve most for sinne appretiativè if not intensivè It should be a Christians best sorrow for quality if not his greatest for quantity Sorrow for sinne is more intellectual and durable Semper dolet de dolore gaudet the matter of this sorrow still continues yet a Christian is to testifie his godly sorrow sometimes more then another 1 Sam. 7. 6. Zecharyâ—2 â—2 10 11. The Objects of it are Such things as are principally and properly matter of grief to him either the absence of that wherein their real goodnesse lies or the presence of a real evil 1. The want of Gods presence in his favour and grace the want of his Image and Ordinances 2. The presence of that which is really evil Gods wrath and displeasure David and Heman could have no peace because God was angry To lie under the guilt of sin Psal. 51. to be under the power of corruption Rom. 7. when Gods name is dishonoured Psalm 119. Rivers of tears runne down mine eyes because men keep not thy Law Rom. 9. I have great heavinesse of heart because my brethren are cast off The gracious Effects or Fruits of godly sorrow Eccles. 7. 3. that is by the sadnesse of the heart exprest in the countenance the heart is
liberality prodigality in the excesse or covetousnesse in the defect be worse Covetousnesse is the worse because 1. It is the root of all evil Iudas sold Christ for it 2. The covetous doth good to none nor to himself neither the prodigal doth good to many 3. Age is some remedy as against other vices so against prodigality covetousnesse then grows young II. Humility It is that grace whereby a man doth make little or no account of himself Iob 42. 6. Ezek. 20. 43. Or It is a grace of the Spirit of God whereby a man out of true knowledge of himself his state and condition accounts himself vile and walks accordingly before God and man Every good man is humble Prov. 30. 2. Luke 18. 13. Poverty of spirit is the first step to heaven Matth. 5. 3. High in worth and humble in heart saith Nazianzen of Athanasius All the Stars the higher they are the lesser they appear so must all the Saints Humilitas virtus Christianorum prima secunda tertia Aug. Augustin being asked What vertue was most to be desired he answered Humility being asked What was the second he answered Humility Which was the next he said still Humility Primislaus the first King of Bohemia kept his shoes by him to put him in minde from whence he rose We reade of Agathocles that King which was at first but a Potters son and after advanced to the Kingdom of Sicily that he would together with his plate of gold and silver have earthen vessels on his cup-board to put him in minde of that condition he was in before Iacob saith I am lesse then the least of all thy mercies Abraham cals himself dust and ashes David terms himself a dead dogg 1 Sam. 2. 4. a flea that is a poor mean base worthlesse person Paul terms himself The least of all Sainis and the chiefest of sinners 1 Tim. 1. 15. Though I be nothing saith he and I am the least of all the Apostles not worthy to be called an Apostle God often cals for this grace Ephes. 4. 2. Col. 3. 12. Phil. 2. 3. God teacheth the humble exalts the humble He hath two thrones one in the highest heavens and the other in the lowest heart Humility hath the promise both of temporal benefits Prov. 22. 4. and Spiritual Prov. 3. 34. Grace Prov. 11. 4. Wisdome Prov. 22. 4. the fear of God and finally Blessednesse Matth. 5. 3. Reasons 1. Because a godly man knows Gods excellency the foulnesse of sin and his own littlenesse and sinfulnesse therefore must needs be mean in his own eyes Iob 42. 6. Isa. 6. 6. Secondly There is no way to exalt mercy but by abasing self it will not be prized unlesse self be abased Deut. 26. 5. The whole have no need of the Physician but the sick Marks of this excellent grace 1. We may judge of it by the efficient cause the Spirit of God must be the worker of it God when he converts a man shews him his own misery and the excellency of Christ. 2. The effects of humility It discovers it self in its carriage to God upon his dispensations toward us if his waies be waies of mercy and enlargement it admires free-grace in them all 1 Chron. 29. lat end that I should enjoy such blessings if God send afflictions he acquits his severity and saith The Lord is righteous and submits to him 3. Such a one rejects himself as vile and abominable in the sight of God Paul after his conversion saith I know that in me dwels no good 4. Such a one willingly imbraceth every service belonging to his relation Christ washed his Disciples feet Queen Bathsheba taught Salomon her son 5. He is far from censuring and undervaluing of others Be not many masters Iam. 3. 1. The whole design of the Gospel lies in two things 1. To make the creature nothing 2. To make the grace of God in Christ all things Quickning Motives to provoke us to get Humility Meditate on three things 1. The absolute necessity of it 2. The difficulty of it 3. The excellency of it 1. The necessity of it God takes no pleasure in men till he hath brought them into such a frame Humility is necessary also for every condition of life if God send crosses thou wilt never bear them till he have humbled thy spirit 2. The difficulty of it It is hard to get the heart into such a temper all that is in thee is against thee The Grecians and Philosophers thought humilitie was not a vertue but a despondency of Spirit all thy corruptions are against it thy excellencies wit authority thy graces against it grace will be against grace thou wilt be proud because thou art humble 3. The excellency of it Thy heart shall be Gods Temple a broken Spirit is in stead of all Sacrifices it will nourish all graces in thee a humble man seems to creep but he flies to heaven saith Parisiensis not one administration of God will passe without doing thee good if thou hast an humble spirit Means to get it First See thy pride all sin is resolved into pride Ier. 13. 17. Secondly Meditate 1. Of the basenesse of thy beginning and original thou comest immediately from the slime of thy parents loins and mediately from the dust of the earth and just nothing 2. Consider thy extream sinfulnesse How little do we know in comparison of what we should know how little do we love serve and obey God in comparison of that our duty bindeth us What a deal of atheism blindenesse vanity is in our mindes How forgetful are we of God and our later end how foolish and sensual 3. We must put our selves in minde of our death and later end we must shortly rot putrifie stink and crawl with worms we must return to the dust lie down in the grave must be without wealth honour beauty strength wit learning knowledge celebrate thy own funerals 4. Consider of the torments and wofull condition which we have deserved to which we must go if we be not humbled in the sense of our having deserved it we cannot escape Thirdly Adde to these meditations hearty prayers to God to humble you to convinte you of sinne to open your eyes to know your selves and him The knowledge of Gods holinesse excellency majesty glory will also abase us Isa. 6. 5. Iob 42. 5 6. The worst pride is an overweening of our selves because of our graces Consider 1. That this holinesse is received from God 1 Cor. 4. 17. 2. It is imperfect 3. It is in its own nature defective being a creature Grace is depositum as well as donum a talent or pledge that the Lord hath left with you as well as a gift Iustice. Iustinian defines it thus Est constans perpetua voluntas suum cuique tribuendi he begins his Institutions so D. Ames de consc lib. 5. cap. 2. saith it is a vertue by which we are inclined to perform all due offices
Reasons 1. This wisdome looks only to the things that are inferiour and false goods and so carry a man further from God the chiefest good 2. Such wisdome inableth a man better to devise and contrive sinful enterprizes so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him 3. It knows how if need be to hide and conceal sin and cover it with fair pretences and shifts and to excuse and defend it 4. It causeth him in whom it is to be more regarded by others they listen to his counsel and are ready to take and follow it The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints because of their greater natural abilities more ample instruction and better education We know saith Paul that all men have knowledge He that knows his masters will and doth it not saith our Saviour To him that knows how to do well and doth it not saith Iames. Thus the Pharisees bragged of the knowledge of the Law upbraiding the people with ignorance Those that shall alledge prophesying in the name of Christ had a large measure of knowledge St Paul yeeldeth to the Jews that they had a form of knowledge out of the Law But the difference between the knowledge of a godly and wicked man stands chiefly in these things 1. In the matter of this knowledge the true Christian is ready to know all truths that God doth offer to his knowledge submitting his reason and understanding wholly to God and not detaining any part of the truth in unrighteousnesse not willingly winking or refusing to know but the hypocrite refuseth knowledge in some things and will wink with his eyes as the Pharisees would not understand that Christ was the Messiah and of the mockers Peter saith Of this they are willingly ignorant 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion as I may term them matters of doubtfull disputation speculative points But the true Christian is solid in his knowledge cares to know nothing but Christ and him crucified the substantial and essential points of Christian Religion concerning Faith Love and a good Conscience which tend to practise Secondly In the manner the knowledge of the hypocrite is confused of the true Christian is distinct The knowledge of the one is only literal the others is a spiritual knowledge A wicked man may have apprehensions of the truths of the Gospel as great and good the other hath an application of them as good to him Thirdly In the Effects of it 1. The Christian applies his knowledge to himself to discover his own wayes and to rectifice and teach himself but the hypocrite only to teach and instruct others and to censure or only to talk and discourse with applause 2. The Christian man fals to practise his knowledge he hears and does the hypocrite only talketh and though he know how to do well doth it not building upon the sand Lastly The hypocrites knowledge puffs him up 1 Cor. 8. 2. and makes him despise those which do know lesse then himself These people which know not the Law are accursed thou art altogether born in sin and dost thou teach us but the true knowledge of the sanctified man humbleth him Motives to Gospel-knowledge Consider first the necessity of it no knowledge no grace Iohn 6. 44 45. Ephes. 4. 24. Col. 3. 12. 1. Humility comes by it Isa. 31. 18. 2. Strength to bear afflictions Heb. 10. 36. No knowledge no duty our service must be reasonable God regards not blinde obedience 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good Secondly The possibility of it God hath appointed the Ministery for this very end Acts 26. 18. Observe how the promises runne Psal. 19. 7. Ier. 31. 34. Isa. 35. 18. Thirdly The dignity of it it is a noble study the excellency of the knowledge of Christ it is the highest wisdome to know God in Christ 1 Cor. 1. 20. 1. In the matter of it onely the Bible teacheth this knowledge 2. The way God alone must teach you you must see God by his own light The Jews were honoured above all other Nations for their knowledge of the true God 3. It is very profitable 1. It hath a healing vertue heals the understanding 2. Makes every one spiritually wise that hath it 3. Will keep the mans soul from every evil way Prov. 2. 4. The Devil much opposeth it he would have the Bible burnt or corrupted Mercy A godly man must be a merciful man 2 Sam. 22. 25 26. Our Saviour imitating or alluding to these words of David saith Matth. 5. Blessed are the mercifull St Paul bids the Colossians As the elect of God holy and beloved to put on humblenesse of minde and bowels of mercy You see what apparel we must wear if we will approve our selves to be chosen and beloved of God that is what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent one is bowels of mercy tender mercies Mioah 6. 8. I will have mercy and not sacrifice God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7. Queen Anne of Bullen besides the ordinary of a hundred Crowns and other apparel which she gave weekly a year before she was crowned both to men and women gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended and she sent her Subalmner to the Towns about where she lay that the Parishioners should make a Bill of all the poor housholders in the Parish and some Towns received seven eight or ten pound to buy Kine withall according as the number of the poor in the Towns were She also maintained many learned men in Cambridge She carried ever about her a certain little purse out of the which she was wont daily to scatter abroad some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands Mr Fox himself was so zealous in his love to the poor that he was in a holy manner cruel to himself to give the very cloathes off his back rather then the naked should not be cloathed My Lord Harrington gave the tenth of his allowance to the poor and other good uses his allowance being 1000lb lb per annum Master Whateley did the like as Master Schudder relates in his life he was both very bountifull himself and did much stirre up others to that duty in his preaching The like did Mr. Iohn Underwood of All-Hallows in Bread street Every year when he made up his Books and had summed up his debts and gains he would constantly reserve the tenths and write himself So much debtor to God The better tenth of his estate he gave
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
of our goods we look that he should bring them home again with thanks so must we give back to God thanks for the use of his creatures though the things themselves are allowed us still to retain them And this also is a notable acknowledgement of his Soveraign Lordship over all creatures and our absolute dependance upon him So when the Disciples returned reporting what great things they had wrought our Saviour gave thanks to his Father saying Luke 10. 21. I thank thee O Father Lord of heaven and earth So when Abrahams servant had found great successe in his journey he bows himself worshipping the Lord and saying Blessed be the Lord God of my master Gen. 24. 27. and after also v. 52. Lastly It is required that we use all the creatures of God moderately proportioning the measure of our use of them to the true ends for which God in nature hath ordained them If a man give his Servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his Master would have bought he is bound to take just so much and no more to a farthing if he know the Summe if he do not particularly know the Summe as near as he can guesse thereabout and in keeping himself to his Masters direction here he shews that he accounts not himself but his Master the owner of these goods So when the Lord hath appointed meat and drink to strengthen and refresh nature attire to keep the body warm and to adorn men according to the distinction of their places and other like things for like purposes he that is carefull as near as he can to keep himself so within compasse as to use no more of these things then are requisite for these ends so near I say as he can guesse doth behave himself like a servant in the use of these things and by so using them doth give to God the honour of being the Lord and Master of them so temperanâ—e in meat and drink and all such things is a needfull duty for the sanctifying of Gods name in the use of his creatures And so much of the things commanded in this third Commandment Now of the things forbidden herein which all come to two heads 1. The abuse of those holy actions which are sometimes mingled with our common affairs viz. An Oath A Lot 2. Disordered carriage of our selves in our common affairs Of the abuse of an Oath we must speak first It is abused two wayes in regard of the 1. Taking for the 1. Matter of it in the 1. Object or thing sworn by 2. Subject or thing sworn to 2. Manner contrary to 1. Truth by a false Oath 2. Judgement by swearing 1. Ignorantly 2. Rashly or causlesly 3. Irreverently 4. Ragingly 2. Keeping By not performing a lawfull Oath 2. Keeping By performing an unlawfull The first abuse of an Oath is in regard of the thing sworn by and that is double swearing 1. By an Idol 2. By a meer creature To swear by an Idol is a great abuse of an Oath wherein Gods honour is given to his utter enemy which the Prophet condemns in the Jews Ier. 5. 7. Thy children have sworn by them that are no gods that is by false and feigned gods and Ier. 12. 16. he condemneth the Jews for having learned of the Gentiles to swear by Baal and the Prophet Zeph. 1. 5. saith That God will visit that is punish them which swear by the Lord and by Malcham For seeing an oath is a due and true worship of God how should he endure to have it translated to a false god Surely those which swear by them do bear some respect to them in their hearts and make honourable mention of them with their lips which is condemned Exod. 23. 13. Also to swear by a creature is to do more honour unto it then ought to be done to it for seeing an oath is to be taken by the greater as the Apostle saith that is one which hath authority over men to punish them if they swear amisse and that no creature is so much greater then man that he can discern to punish the disorders of his heart in swearing it is a wrong to God to set them in his room when we swear yea when God doth plainly say The Lord liveth Jer. 4. 2. and saith Thou shalt swear by his name Deut. 10. 20. 6. 13. it seemeth to me that this bidding to swear by him forbiddeth to swear by any thing besides him Here two things may be objected First That usual form of swearing which was accustomed by the people of God when they sware to say The Lord liveth and Thy soul liveth 1 Sam. 20. 3. To which we answer That in mentioning this living of the soul they do not swear by it but alone wish well unto it swearing by God and yet mentioning the soul of that party sworn unto for proof of their love and good desires of its welfare is as much as if they had said I swear by God whom I desire also to preserve thy soul. Further the Apostle 1 Cor. 15. 31. may seem to swear by his rejoycing in Christ when he saith By our rejoycing which we have in Christ Iesus our Lord we die daily To this I answer That this is as much as if he had said By Jesus Christ in whom I rejoyce so that Christ is here the sole object of the Oath and his rejoycing is mentioned as an effect of Christs power the more honourably to convey the Oath unto him See Mr Manton on Iam. 5. 12. and M. Lyfords Princip of Faith and good Consc. p. 148. So this is the first abuse of an Oath to swear by a creature or an Idol or false god An earnest protestation may it seems be made by a creature as to say as sure as I live or the like but this must not be conceived as a swearing by them or calling them to bear witnesse to the truth of our speeches There is one main difference between a Protestation and an Oath that we may lawfully protest by a creature but without sinne we cannot swear by a creature Gen. 42. 15. compared with Chap. 43. 3. seems to shew that those words By the life of Pharaoh were but a Protestation Capel of Tent. part 3. c. 5. The second abuse of an Oath is in regard of the thing sworn to and that is double 1. In an assertive Oath 2. In a promissive Oath It is in an assertive Oath when it is trivial of a small light matter of no worth and value neither in it self nor in the consequents of it For seeing an Oath is a calling God to be witnesse and judge of our speech he must not be called to witnesse for meer trifles and toyes and he that so sweareth doth not swear in judgment but rashly and inconsiderately for what is if this be not to take the name of God in vain when the
cum adjectione Meshiach Jehovah unctus Domini Dan. 2. 2. cui Luc. 2. 26. respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est que haec appellatio in N. T. libris tritissima Aaron and his sons were anointed and the high-Priests in succession ever after but the inferiour Priests only at the first time The high-Priest was anointed alwayes with sacred oyl the confection of which the Lord himself appointed in the Law One Prophet may seem to have been anointed but there seems not to be any certain proof of anointing any Prophet Whether the Kings had the holy oyl poured upon them or no it is doubtful yet it seems rather it was by 1 Kings 1. 39. This outward Ceremony or Type expressed two things 1. That God did of his good pleasure assign and depute that person to that Office 2. That God would certainly assist him with gifts fit for his place if he were careful to seek the same at Gods hands Unctio antiquitus in V. T. oleo fiebat quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia accomodum erat duabus rebus naturalibus significandi quarum una est personae ad munus aliquod divinum obeundum sanctificatio consecratio alterum adaptatio seu donorum ad illud necessariorum collatio Armin. Thes. Pub. decimâ— quarta Christ as man first received Gratiam habitualem which did perfect his humane nature in it self These personal excellencies in Christ were Dona virtutes qualifying gifts for his office and sanctifying graces 2. Gratiam capitis as the Churches head John 1. 14. Not as if that of the Papists were true it is therefore perpetual because continued by the Priest still who they say offers up the body of Christ in the Masse as a Sacrifice to God but 1. Because by his once offering he did fully accomplish that which was needful for his Church so that he needs not to be offered again 2. Because the fruit is eternal thy pardon shall be for ever thy grace for ever Christs priestly actions were transient but the benefit endureth for ever 3. He continually exerciseth his intercession 4. He admitteth of no successour and this is one main reason why the Apostle maketh him a Priest for ever because there is no Successour as there was in Aarons order therefore to hold Priests Sacrifices and Altars is to make void the office of Christ and to deny his Priesthood The great relief the Jews had against sin committed was in the priestly Office The high-Priests great work was to make Atonement for the sins of the people for reconciliation Levit 16. 14 21. Heb. 2. 18. when Christ died upon the crosse he then offered up himself a Sacrifice and made atonement to God the Father all our sins were laid upon him But Christ did all in a more transcendent and eminent way then any high-Priest did before the high-Priest though he offered up a Sacrifice to God yet himself was not made a Sacrifice The parts of Christs priestly function are two Satisfaction and Intercession the former whereof giveth contentment to Gods justice the later soliciteth his mercy for the application of this benefit to the children of God in particular B. Usher of Christs Incarnation Some say there were three things in the priestly Office 1. Ostensio a representation of ones person Exod. 28. 12 29. The high-Priest did bear the names of the children of Israel on his shoulders to shew that Christ represents you to his Father every day and on his heart to shew Christs tender affection to you Heb. 9. 24. 1 Ioh. 2. 21. 2. Oblatio an offering of a Sacrifice the Priests offered Sacrifices Christ in a way of obedience voluntarily laid down his body and soul which was equivalent to all the persons in the world Heb. 9. 14. 3. Intercessio Heb. 7. 29. the Priests burned Incense Those things which God hath promised and Christ purchased shall be bestowed by the Intercession of Christ. When the Priest went into the holy place he sprinkled it with bloud Christs Intercession is his most gracious will fervently and unmovably desiring that all his members for the perpetual vertue of his Sacrifice may be accepted of the Father Rom. 8. 34. Heb. 7. 25. Vide Aquin. part 3. Quaest. 22. Art 1 2 3 4 5 6. Alwayes when the Scripture speaks of the redemption of Christ it cals him God Acts 20. 28. because therein the efficacy of his redemption lay but when that speaks of Christs intercession it cals him Sonne Heb. 4. 14. 7. ult because Christs interest and favour with God was the great ground of his acceptance with him A compleat Priest must have 1. Fulnesse of righteousnesse so had Christ habitual righteousnesse active and passive righteousnesse 2. Fulnesse of interest in God so had Christ Matth. 3. ult therefore he was able to reconcile us unto God 3. Fulnesse of compassion must be a pitiful high-Priest 4. Fulnesse of merit in his Sacrifice The obedience of Christ did in a far higher degree please God the Father then the rebellion of Adam did displease him For there the vassal rebelled here the equal obeyed B. Bils Full Redemption of mankinde by the death of Christ. His death was an act of obedience he died in obedience unto his Fathers will or to the agreement between his Father and him Matth. 26 54. Ioh. 10. 18. 17. 4. Phil. 2. 8. As there is a Covenant of grace between God and us so there was a Covenant of redemption between God and Christ. Non intercedit per humilem deprecationem ut vulgò loquuntur per modum suffragii sed potius per modum jurisdictionis atque per efficacissimam perfectissimi sui meriti repraesentationem Maresii Hydra Socin expugnata lib. 1. cap. 17. Joh. 17. 24. Christ doth not in Heaven kneel upon his knees utter words or put up a supplication unto his Father for us that is not agreeable to the glory to which he is exalted but appearing in the sight of God for us as a publick person he willeth and desireth that the Father would accept his satisfaction in the behalf of all that are given unto him Vedel de Deo Synagogâ— l. 2. cap. 11. Vide plura ibid. Quid potuit cogitari convenientius quam ut imago Patris increata creatam reparareâ— imaginem Filius naturalis Patri accerseret Filios adoptivos Rivet Disp. 13. de satisf Christi Vide Grotium de satisfactione Christi c. 4. Mors peccati poena est Rom. 5. 12. 6. 2. quam nemini infligit Deus nisi aut peccatotori aut peccatoris Personam referenti Rivet Disput. 13. de satisfactione Christi Ex 1 Pet. 2. 21. iâ—eprè Sociniani colliguâ—t Christum exemplarem saltem servatorem esse quâ— doctrinam ammâ—tiatam mortalibus non actionibus solum sed passionibus sanguinis sui effusione obsignavrrit adcóque in utroque genere exemplo praeiverit Quasi verò alli fines