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
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
Infinite in him He alone is good Matth. 19. 17. and onely wise Rom. 16. 27. and King of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract He is not only wise and good but wisdom and goodness it self Life and Justice it self Fifthly They are all actually and operatively in God He doth know live and will his holiness makes us holy Every Attribute in God as it is an excellency in him so it is a principle to conveigh this to us Gods wisdome is the fountain of wisdome to us We are to seek Eternal Life from his Eternity Rom. 6. 23. 6. All these are in God objectively and finally our holiness looks upon his holiness as the face in the Looking glasse on the man whose representation it is and our holiness ends in his The Attributes of God are Everlasting Constant and Unchangeable for ever in him at one time as well as another The Qualification of every service we perform ought to be taken from the Attribute of God which we would honour He is a great King Mal. 1. 14. therefore great service is due to him The Attributes of God are the objects of our Faith the grounds of our Prayer and the matter of our Thankfulness If one cannot pitch upon a particular promise in prayer yet he may bottome his Faith upon an Attribute 2 Chron. 20. 6. Iohn 17. 17. This may minister comfort to Gods people Gods Attributes are not mutable accidents but his very Essence his Love and Mercy are like himself Infinite Immutable and Eternal In the midst of all Creature comforts let thy heart rise up to this But these are not my portion 2. If God at any time take away the comforts from thee say Satis solatii in uno Deo his aim is when he takes away creature-comforts that you should enjoy all more immediately in himself Matth. 6. 21 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency Gen. 17. 1. Prov. 14. 14. exercise Faith therefore upon every Attribute that thereby thou maist have the use and improvement of it Ephes. 6. 10. and give unto God the praise of every Attribute Psal. 21. 13. 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Mat. 5. 48. These Attributes are diversly divided They are affirmative and Negative as Good Just Invisible Immortal Incorporeal Proper and Figurative as God is Good Wise Members and humane affections are also attributed to him Absolute and Relative without any Relation to the creatures as when God is said to be Immense Eternal he is likewise said to be a Creator King Judge Some describe God as he is in himself he is an Essence Spiritual Invisible most Simple Infinite Immutable and Immortal Some as he is to us he is Omnipotent most Good Just Wise and True Some declare Gods own Sufficiency so he is said to be Almighty Infinite Perfect Unchangeable Eternal others his Efficiency as the working of his Power Justice and Goodness over the Creatures so he is said to be Patient Just Mercifull Some are Incommunicable and agree to God alone as when he is said to be Eternal Infinite Others are Communicable in a soâ—t with the creatures as when he is said to be Wise Good The communicable Attributes of which there are some resemblances to be found in the creature are not so in us as in God because in him they are Essential The incommunicable Attributes are communicable to us in their use and benefit though not in their Nature they are ours per modum operationis the others per modum imaginis his Omnipotency acts for us 1 Pet. 2. 9. These Properties in God differ from those Properties which are given to men and Angels In God they are Infinite Unchangeable and Perfect even the Divine Essence it self and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meer qualities divers they receiving them by participation only not being such of themselves by nature God doth some great work when he would manifest an Attribute when he would manifest his Power he created the World when he would manifest his Holinesse he gave the Law when he would declare his Love he sent his Sonne when he would shew his Goodness and Mercy he made Heaven when he would discover his Justice and hatred of sinne he made hell Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence Subsistence and Decrees Under the first Covenant three Attributes were not discovered 1. Gods pardoning Mercy that was not manifested till the fall 2. His Philanthropy or love to man Hebr. 2. 16. 3. The Patience and Long-suffering of God he cast the Angels into hell immediately after their sinne All the Attributes are discovered in the second Covenant in a higher way his Wisdom was manifested in making the world and in giving a Law but a greater Wisdom in the Gospel Ephes. 3. 10. the Truth and Power of God were more discovered under the second Covenant It is hard to observe an accurate method in the enumeration of the Attributes Zanchy D. Preston and M. Stock have handled some few of them none that I know hath written fully of them all CHAP. III. That GOD is a Spirit Simple Living Immortall GOd in respect of his Nature is a Spirit that is a Substance or â—ssence altogether Incorporeal This the Scripture expresly witnesseth Iohn 4 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soul of man or an Angel Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of Excellency and Singularity above the rest Angels are Spirits and the souls of men are spirits but God is a Spirit by a kinde of Excellency or Singularity above all spirits the God of Spirits Numb 16. 22. the Father of Spirits Heb. 12. 9. the Author of Spirits and indeed the Spirit of spirits The word Spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefly of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the God-head absolutely as Iohn 4. 24. or more restrictively the Divine Nature of Christ Heb. 9. 14. 1 Pet. 3. 18. Secondly Personally for the third Person in the Trinity commonly called the holy Spirit or Ghost 1 Cor. 2. 11. If the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods Spirit prophetical 1 Sam. 10. 6 10. miraculous or the sanctifying graces Ephes. 5. 18. Angels and mens souls are created spirits but God is an infinite Spirit the word is not applied to God in the same sense Nihil de Deo creaturis
more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is Compleat and Perfect when we enjoy God as an object wherein the powers of the soul are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appears that God is far different both from all feigned gods and from all creatures The consideration of the Divine Persons followeth for in one most simple nature of God there are distinct Persons CHAP. XVI Of the Trinity or Distinction of Persons in the Divine Essence VVE say God may be known by light of nature Quod attinet ad unitatem Naturae but not Quod attinet ad Trinitatem Personarum We cannot by the light of nature know the mystery of the Trinity nor the Incarnation of Jesus Christ. 1 Cor. 2. 7 8. Aquinas par 1. Summae Theol. Quaest. 32. Art 1. Conclus saith Impossibile est per rationem naturalem ad Trinitatis divinarum personarum cognitionem pervenire It is impossible by natural reason to come to the knowledge of the Trinity of the Divine Persons He there shews that he which indeavours to prove this mystery by natural reason derogates from faith in respect of drawing others to believe Cum enim aliquis faith he excellently ad probandum fidem inducit rationes quae non sunt cogentes cedit in irrisionem infidelium Credunt enim quod hujusmodi rationibus innitamur propter eas credamus When a man to prove any Article of faith urgeth reasons that are not cogent he exposeth himself to the derision of Infidels For they suppose that we rely on such reasons and believe because of them We think saith Cloppenburg in his Answer to Bidel Argum 1. that the mystery of the holy Trinity as many mysteries of faith can neither be demonstrated nor refuted by reason 2 Cor. 10. 5. Adam in the state of innocency was not able by natural reason to finde out the Trinity But when by faith we receive this Doctrine we may illustrate it by reason The similâ—es which the Schoolmen and other Divines bring drawn from the creature are unequal and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the Word The Light which was three dayes before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same Light So the Father of Lights which inhabiteth Light which none can approach Iam 1. 17. and Sunne of Righteousnesse Mal. 4. 2. In whom all the fulnesse of the God-head dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again It is the same thing that the minde thinketh and the word signifieth and the voice uttereth so is the Father as the minde conceiving the Son as the Word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mystery of the Trinity there appeared unto him a childe with a shell lading the Sea into a little hole he demanding what the childe did I intend said the childe to empty the Ocean into this pit It is impossible said the Father as possible said the childe as for thee to comprehend this profound mystery in thy shallow capacity The Mystery of the Trinity is necessary to be known and believed of all that shall be saved it was not so plainly revealed to the Jews of old as it is to us in the New Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiastical custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers wayes of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine Attributes three Eternals but three in respect of personal properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents The acts of the Persons in the God-head say some are of three sorts 1. Essential in which all the Persons have equal hand Opera Trinitatis ad extra sunt indivisa the outward works which concern the creature belong to one Person as well as the other as to create govern 2. Some ad intra opera propria The personal properties or internal works are distinguished as the Father begets the Son is begotten of the Father and the holy Ghost proceeds from the Father and the Son 3. Appropriata as the Schools speak acts of office more peculiarly attributed to one Person thâ—n another Eph. 4. 7. So the Father is said to give the Son the Son to redeem the world to be made flesh the holy Ghost is the bond of union See Dr Hampton on Gen. 1. 6. 1 Pet. 1. 2. Gods plot in the work of Redemption was not only say some to exalt the Attributes of the Nature but to glorifie the Persons distinctly according to their appropriated acts There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another Person from the Sonne but yet there is the same Nature and Essence of them all They differ not in their Natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numerical Essence The Father in some sense is said to be the onely God Iohn 17. 3. that is besides the Divine Nature which is common to the three Persons there is not another God to be found the word Onely is opposed to all feigned gods to every thing which is not of this Divine Nature So when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the Persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partial causes much lesse as if God the Father were the Principal and these Instrumental but only meer order A Person is Diversus modus
haâ—endi eandem Essentiam Subsistentia in Schools signifies a being with an individual property whereby one is not another Person say some is a Law term it is any thing having reason with an individual property A Person is such a subsistence in the Divine Nature as is distinguished from every other thing by some special or personal property or else it is the God-head restrained with his personal property Or it is a different manner of subsisting in the God-head as the nature of man doth diversly subsist in Peter Iames Iohn but these are not all one It differs from the Essence as the manner of the thing from the thing it self and not as one thing from another one Person is distinguisht from another by its personal property and by its manner of working We have no reason to be offended with the use of the word Person if we adde a fit Epithete and say The Father is a Divine or Uncreated Person and say the same of the Sonne and holy Ghost The word Person signifies an understanding Subsistent 2 Cor. 1. 11 Persona quasi per se una This word doth expresse more excellency then the word subsistence as one doth import for it is proper to say that a beast doth subsist but it is absurd to say a beast is a person because a Person is an understanding subsistent Dr Cheynels Divine Trin-unity The personal property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the Sonne The Sonne is said to be begotten that is to have the whole substance from the Father by communication The holy Ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called The Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father only begetteth the Sonne only is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable When Gregory Nazianzen was pressed by one to assign a difference between those words Begotten and Proceeding Dic tu mihi said he quid sit generatio ego dicamquid sit processio ut ambo insaniamus Distinguere inter Processionem Generationem nescio non velâ—o non sufficio Aug. In the manner of working they differ for the Father worketh of himself by the Sonne and through the holy Ghost the Sonne worketh from the Father by the holy Ghost the holy Ghost worketh from the Father and the Sonne by himself There is so one God as that there are three Persons or divers manners of being in that one God-head the Father Son and the holy Ghost 1. Whatsoever absolutely agrees to the Divine Nature that doth agree likewise to every Person of the Trinity 2. Every Person hath not a part but the whole Deity in it self A Person is one entire distinct subsistence having life understanding will and power by which he is in continual operation These things are required to a Person 1. That it be a substance for accidents are not Persons they inhere in another thing a person must subsist 2. A lively and intelligent substance endued with reason and will an house is not a Person nor a stone or beast 3. Determinate and singular for man-kinde is not a Person but Iohn and Peter 4. Incommunicable it cannot be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular cannot be communicated to another 5. Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6. It must not be the part of another therefore the reasonable soul which is a part of man is not a person That there are three Persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse Testimonies of Scripture Gen. 1. 26. Let us make man in our image after our likenesse Deus qui loquitur ad Deum loquitur Ad Patris Filii imaginem homo conditur nomen non discrepat natura non differt Hilary lib. 5. de Trin. Vide plura ibid. Gen. 19. 24. Then the Lord rained upon Sodom and Gomâ—rrah brimstone and fire from the Lord out of Heaven The Lord rained from the Lord the Son from the Father Mercer on the place saith Sed efficaciora in Iudaeos aut alios qui Trinitatem negant argumenta sunt proferenda Num quid saith Hilary de Trin. non verus Dominus à vero Domino aut quid aliud quà m Dominus à Domino vel quid praeter significationem Personae in Domino ac Domino coaptabis memento quod quem solum verum Deum nosti hunc eundem solum justum judicem sis professus Adime filio quod iudex est ut auferas quod Deus verus est Vide plura ibid. Psal. 110. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot stool Rabbi Saadia Gaon on Daniel interprets this of the Messias Vide Grotium in Matth. 22. 42. It is of Christ that he speaks so Peter Paul and Christ himself shew Mat. 22. 43. and the Pharisees acknowledge it since he cals him His Lord although he ought to descend of his race and should be called the son of David Psal. 33. 7. there three are named the Word the Lord and the Spirit Isa. 6. 3. Holy Holy Holy But this truth is most clearly taught in the New Testament Matth. 3. 16. Luke 3. 22. The first Person in the Trinity utters his voice from Heaven This is my beloved Sonne The Sonne is baptized in Iordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in Coâ—umba Aug. Tract 6. in Joh. Adde to this the History of Christs Transfiguration described Mat. 17. 5. Mark 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Son the Son is transfigured the holy Ghost manifests himself in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Son and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that it is as apposite a place as any for this purpose 1 Iohn 5. 7. For there are three that bear record in Heaven the Father the Word and the holy Ghost The Arrians wiped this place out of many Books 2 Cor. 13. 14. The grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosateâ—ians Sabellians Photinians and others deny the Trinity of Persons in one Essence of God Servetus a Spaniard was burnt
as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
1. When mens thoughts run after what they shall eat or drink Matth. 6. 25. When animus est in patinis Rom. 12. 13. 2. When we delight too much in it as Philoxenus who wisht he had a neck like a Crane that he might take the longer delight in swallowing of his meat and drink 3. When we feed securely Iude 12. are too much taken up with the creatures 2. More notorious 1. When men eat more then their stomacks will digest Prov. 23. 1 2. When they are too dainty nothing will down but what is delicious and costly as the rich man in the Gospel 3. When they eat and drink unseasonably as Isa. 12. 13. Amos 6. 1 2. when they eat one meal too hastily after another not allowing nature sufficient time for concoction and those that will be still tipling Helps against it 1. Reade hear and practise the word 2. Pray 3. Joyn fasting with prayer 4. Consider the bounty of the Lord in giving us good things and for what end viz. strength CHAP. XX. Of Lying Malice Murmuring Oppression LYING LYing is a voluntary uttering of that which is false against a mans knowledge and conscience with an intention to deceive see Proverbs 12. 19. 22. 13. 5. In respect of the end it is distinguished into perniciosum officiosum and jocosum a hurtfull officious and merry lie August in Enchirid. ad Laurent Aquinas 2ª 2ae quaest 110. Art 2. The end of a pernicious lie is to hurt of an officious lie to profit of a merry lie to delight We must not tell a lie for Gods glory Iob 13. 7. much lesse for to help my neighbour Officious lying is neither permitted nor approved in the word of God God threatens to destroy all those that speak leasing Psal. 5. 6. See Prov. 6. 16. Matth. 5. 37. Ephes. 4. 25. Col. 3. 9. Rev. 21. 27. 22. 15. The very Heathens themselves abhorred all lying Aristotle saith A lie is evil in it self and to be dispraised It is a great sin Reasons 1. The Law of God is against it the ninth Commandment and the Gospel Col. 3. 9. 2. It is against the nature of God the Father is the God of truth Iohn 17. 3. the Son is truth Iohn 14. 6. the holy Ghost is the Spirit of truth Iohn 16. 13. and the Word of God which is the word of truth Ephes. 1. 13. It makes us like the devil Iohn 8. 44. 3. It is against natural conscience a little childe will blush at a lye 4. It is basely esteemed of by all generous men they abhorre above all things the imputation of lying It was in great reproach among the Persians saith Brissonius 5. It is contrary to all civil society takes away all commerce betwixt man and man Mendax hoc lucratar ut cum vera dixerit ei non credatur it is the just reward of a lier not to be beleeved when he tels truth 6. Omnibus peccatis cooperatur Aug. It hath an influence on all sins Lying and stealing are joyned together Ephes. 4. 7. The punishment of it is great as we may see in Gehezi Ananias and Saphira Psal. 5. and often in the Proverbs the Lord abhorres it Rev. 21. 8. 22. 15. liars are joyned with great sinners See Isa. 63. 8. Prov. 6. 17. Popery is a doctrine of lies 1 Tim. 4. 2. The great honour of the Saints is to walk in the truth 3 Iohn 4. see Ephes. 4. 5 Buy the truth and sell it not Erasmus had such an antipathy with lying that from his youth he would usually tremble at the sight of a noted liar Malice It causeth a man to receive pleasure in the practice of cruelty so the brethren of Ioseph and Cain 1 Sam. 19. 13 to the 18. Reasons 1. It is most of all contrary to charity therefore it must needs bring forth quite contrary effects to it and as that makes a man to take pleasure in doing good so this in doing evil for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised and by which they are strengthened and increased as both charity is by well doing and malice by doing evil 2. Where malice doth rule the Spirit of God is quite gone and the light of nature extreamly dimmed and a man is given over into the power of Satan for in giving place to wrath a man gives place to the devil 3. It distempers the judgement will and affections Murmuring It is first a sin reproved by God and a provocation of him Ion. 4. 8. The Israelites were very guilty of it see Numb 17. 12. Psal. 106 25. Secondly It is a high degree of sin 1. Hereby thou exaltest thy will above Gods and makest it the rule of goodnesse 2. You put God out of his throne out of Government in every murmuring against his dispensations thou deniest his Sovereignty 3. Hereby thou makest thy self wiser then God in divine things 4. This is a way to provoke God to greater displeasure Amos 4. 12. Arguments against murmuring and discontent under Gods administrations 1. It is a Christians duty to be content with the things present Heb. 13. 1 Thess. 518. such a one can never be thankfull 2. All your murmurings are against God Numb 14. 27. Exod. 16. 8. you charge God with folly Iob 1. ult 3. This will heighten your sin and add to your plagues Rev. 16. 19. Isa. 51. 20. 4. If the Lord should hearken to your murmuring you would quickly destroy your selves Hos. 13. 11. Oppression Oppression is a great sin Isa. 3. 15. Psal. 14 4. 17. 12. Amos 8. 5. Mic. 3. 3. Hab. 2. 11 12. 1. 14. Ier. 12. 13. 5. 27 28. Pride and unjustice in the extremity meet in an oppressour The Prophet cries out of them which grinde the faces of the poor of them which are like the wolves in the evening of them which covet fields and take them by force because there is might in their hands Reason It is an abuse of a special gift of God quite contrary to his appointment which gave it God made the stronger therefore to be the stronger that he might defend the weak as the greater sims and bones of the body hold up the burden of it CHAP. XXI Of Perjury Polygamy Pride PERJURY PErjury is mendacium juramento firmatum a lie confirmed with an oath so Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise saith Dr. Sanderson It is double 1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary 2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform The old saying is Once forsworn ever forlorn No Casuist doubts of it that a Turk may be guilty of perjury and for it be punished by the
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
univocè dicitur say the Schoolmen God is not simply Invisible but in reference to us Angels and Saints above see him they behold his face He is Invisible to a mortal eye as the Apostle speaketh Reasons First God is a Spirit because a Spirit is the best highest and purest Nature God being the most excellent and highest Nature must needs be a Spirit too Secondly God is a most simple and noble being therefore must needs be incorporeal Angels and souls have a composition in them their Essence and Faculties are distinguished they are compounded of Subject and Accidents their Nature and Qualities or Graces but Gods Holiness is his Nature Thirdly God is insensible therefore a Spirit Spirits are not subject to senses Iohn 1. 18. This confutes 1. Tertullian who held God to be corporeal then he should consist of matter and form 2. The Anthropomorphites who ascribed to God the parts and members of a man they â—lledâ—e that place Gen. 1. 27. But some think the soul is the only subject and seat in which the Image of God is placed Grant that it was in the body likewise it being capable of Immortality yet a man was not said to be made after the Image of God in respect of his corporal figure but in respect of Knowledge Righteousness and Holiness Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Object God is said to have Members Face Hands Eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Answ. The word Hand and Eye is taken figuratively for the power of seeing and working which are actions that men perform with the hand and eye as an Instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes again those words are taken properly for members of the body of some such form fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so whatever hath a being may be called a body in this sense Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and form so some say Angels are incorporeal 3. This shews the unlawfulness then of painting the God-head Cajetan disliked it Bellarmine b argues thus Man is the Image of God But man may be pictured Therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soul which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soul which can not be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teacheth us this practical use Iohn 4. 24. Blesse the Lord O my soul Psalm 103. Whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 1. The Lord chiefly cals for the heart Prov. 23. 26. His eye is upon it Ezekiel 33. 31. 2. He abhors all services done without the heart Matth. 5. 8. 3. It hath been the great care of Gods people to bring their hearts to these services Phil. 3. 3. Motives to excite us when we draw neer to God to bring our hearts 1. It is this only which will make the service honourable Gal. 4. 9. 2. This only makes it acceptable 1 Pâ—t 2. 5. Hos. 14. 6. 3. This only makes it profitable 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22. 4. This only will make it comfortable all true comfort flows from the sweetness in fellowship with God and Christ Revel 3. 24. 5. Else in every service we tempt God Acts 5. 9. Isa. 29. 13. How to know when I serve God in my heart or worship him in Spirit 1. Such a ones great care in all services will be to prepare his heart before-hand 2 Chron. 30. 9. 2. Then the inward man is active thorowout the duty Revel 3. 3. 2 Pet. 1. 5. 3. Then one keeps his thoughts intent throughout Matth. 6. 21. 4 The grief after the duty done will be that the heart was so much estranged from God in duty 2. God though invisible in himself may be known by things visible He that seeth the Sonne hath seen the Father Joh. 14. 9. We should praise God as for other Excellencies so for his Invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is Invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot only make thee poor sick but make thy conscience roar for sin it was God put that horrour into Spira's spirits He is a Spirit and so can deal with the Spirit Lastly Take heed of the sins of the heart and spirit ignorance pride unbelief insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from but are terminated in the spirit These are first abhorred by God He is a Spirit and as he loveth spiritual performances so he hates spiritual iniquities Gen. 6. He punisht the old world because all the imaginations of the thoughts of their hearts were evil 2. Most contrary to the Law of God which is chiefly spiritual 3. Sin is strongest in the spirit as all evil in the fountain Mat. 15. 19. â—4 Spiritual evils make us most like the Devils who are spiritual wickednesses All sin is from Satan per modum servitutis these per modum imaginis We should therefore also take heed to our own spirits because of the danger we are in from these spiritual adversaries 1. They are malignant spirits 1 Iohn 5. 18. and 2. 13 14. 2. The spirit of a man is most maligned by Satan all he did to Iobs name estate posterity was to enrage his spirit 3. The spirit of a man is frequently and very easily surprized few men are able to deny temptations that are sutable 4. When the spirit is once surprized one is ready to ingage with and for the Devil Mat. 12. 30. 5. The spirit will then bring all about for the service of sin the excellent parts of the minde wit memory strength Rom. 8. 7. and 6. 13 19. Iames 3. 15. Matth. 23. 15. 6. It is hard for such a sinner to be
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
meetings in the City but in vain Shortly after he coming to the Court and finding Arcadius the Emperours Sonne whom Theodosius had newly made Emperour together with him standing by his Father He reverently bowed to the Father Theodosius after his usual manner but gave not the like respect to his Sonne but coming near to him he spake to him as unto a young boy Salve mi Fili saith he and with his hand stroked his head Theodosius being here with provoked to anget chode Amphilochius with indignation for so sleighting his Sonne and not honouring him equally with himself and withall commanded him to be cast out reproaâ—hfully As he was carrying away he turned and said Think O Emperour that the heavenly Father is thus angry with those who honour not the Sonne equally with the Father and dare say that he it inferiour in nature to him The Emperour hearing this called back the Bishop begs pardon of him admires his act makes a Law presently against the meeting of the Arians and forbad their publick disputations and the Emperour himself was hereby more confirmed in the true Religion in which he wavered before Vedel Proleg ad lib. de Prud. vet Eccles. c. 2. Thirdly That the holy Ghost is also God is proved by the same Arguments 1. The Names and Titles of God are given to him 1 Cor. 3. 16. Three times doth the Apostle call the holy Ghost God 1 Cor. 3. 16 17. The taking of the shape of a Dove and fiery Tongues are acts of a distinct Person Act. 5. 3 4 compare Act. 1. 16. with Act. 4. 24. Numb 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory 1 Pet. 4. 14. Secondly Divine Attributes are given to the holy Ghost 1. Omniscience he knoweth all things 1 Cor. 2. 10 11. Ioh. 14. 26. 2. Omnipresence Psal. 139. 7. Rom. 8. 9. Ioh. 14. 26. 3. Omnipotency Heb. 3. 7. 4. Eternity Heb. 9. 14. Thirdly The works of the true God are given to the holy Ghost 1. Creation Iob 26. 13. Psal. 33. 6. 2. Preservation and sustentation of all things created is attributed to the holy Ghost Gen. 1. 2. Zech. 4. 6. 3. Redemption 1 Cor. 2. 10. 4. The power of working miracles is ascribed to the holy Ghost Matth. 12. 2â— Act. 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the holy Ghost Rom. 8. 11. 5. Disttibuting of graces according to his pleasure 1 Cor. 12. 4. and 11. instructing of the Prophets 2 Pet. 1. 21. Governing of the Church and making Apostleâ— Act. 13. 2. and 20. 28. Fourthly Divine honour and worship is given to him Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne Matth. 28. 10. we are commanded to believe in him and call upon him Blasphemy against the holy Ghost shall never be forgiven Mat. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Son In the first Constantinopolitan Councell assembled against Macedonius who denied the Divinity of the holy Ghost there were an hundred and fifty Bishops Vide Doct. Prid. Lect. 20. de S. S. Deitate Personalitate The Arminians and Socinians as Peltius sheweth in his Harmony say The holy Ghost is only Vis Efficacia the power of God but not a distinct Person God himself but 1 Cor. 12. 11. as he i. the Spirit will therefore he is a Person as well as the Father and the Sonne Ephes. 1. 14. the Spirit of promise who is so the Greek may well be rendred The â—arnest of our inheritance The Communion and Distinction of these three Persons is to be constdered 1. Their Communion the same mumerical essence is common to the three in one God or of one essence there are three Persons by reason of which community of Deity all the three Persons remain together and are co-eternal delight to themselves Prov. 8. 22 30. Ioh. 14. 10. 1. The Persons differ 1. From the Essence not really as things and things but modally as manners from the things where of they are manners as degreeâ— of heat from heat and light from light 2. They differ amongst themselves as degrees from degrees aâ— relations in a subject from other relations in the same as for example if three degrees should remain distinctly in the same heat this is a distinction not of degree state or dignity since all the Persons are equal but in other respects and it is either Internal or External Internal is three-fold 1. In Order the Father is the first Person from himself not from another both in respect of his Essence and Person The Sonne is the second Person from his Father in respect of his Person and filiation existing by eternal generation after an ineffable manuer and is so called God of God The holy Ghost is the third Person proceeding or flowing co-eternally from the Father and the Son in respect of his Person 2. In the personal property unchangeable and incommunicable which is called personality and it is 1. Of the Father paternity and to beget in respect of the Sonne to send out or breathe in respect of the holy Ghost 2. Of the Son generation or to be begotten of the Father Psal. 2. 7. Heb. 1. 5. Ioh. 3. 16. 5. 18. 1 Ioh. 4. 9. Absque ulla Essentiae temporis gloriae imparitate Chamier In this generation we must note 1. That the begetter and begotten are together in time 2. He that begets communicates to him that is begotten not a part of his Essence but the whole Essence that which is begotten is within not without the begetter In respect of this generation the Sonne is called The Word of the Father John 1. â— not a vanishing but anessential word because he is begotten of the Father as the word from the minde He is called The Word of God both internal and conceived that is the Divine Understanding reflected upon it self from eternity or Gods knowledge of himself so also he is the inward wisdom of God Prov. 8. because God knows himself as the first and most worthy object of contemplation and external or uttered which hath revealed the counsels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image Iohn 1. 18. so also he is the external wisdome instructing us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and vers 30. 3. The Property of the Son in respect of the holy Ghost is to send him out Iohn 15. 26. Hence aroâ—e the Schisme between the Western and the Eastern Churches they affirming the Procession from the Father and the Sonne these from the Father alone To deny the Procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greek Church had so denied the Procession of the holy Ghost from the Sonne
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
ordinary custome among the Romans It is a gracious sentence of God the Father on a believer whereby for Christs sake he cals believers his children and really admits them into the state and condition of children He cals us sons Gal. 3. 26. 4. 4 5. and admits us into the state and condition of sons I will be their Father and they shall be my children It is amongst men a remedy found out for the solace of a father which hath no childe by taking one to the right of an inheritance who by nature hath no claim to it 1. There is the election of him that would have him 2. The consent of the adopted 3. He called him Son in the Court when the Lord makes believers his children he thus adopts them There is a difference yet between divine and humane adoption 1. Man puts not a new nature into the party adopted God when he adopts he makes them new creatures 2. Man is moved to this many times by some perfection or apprehended excellency in the party so Pharaohs Daughter because she saw Moses a fair childe took him for hers but it is not so with God there is no good but what he works Ezek. 16. 6. 3. They adopted for their comfort and because they had no sons on whom to bestow their inheritance but God infinitely delighted in his own natural Son and he needed not us he hath his Angels to glorifie him How this Adoption is wrought It is done by applying of Christs Sonship to them The applying of Christs righteousnesse to us makes us righteous and the applying of his Sonship to us makes us the sons and daughters of God Christ being the first-born is heir and all Gods people co-heirs with him Rom. 8. 16 17 18. What Benefits have we by it All the whole work of our Redemption is sometimes exprest by it Iohn 1. 11. The glory of heaven is laid down in this one word Rom. 8. 15. We groan that we might receive the adoption of Sons The Benefits thereof are brought to two heads 1. We are really cut off from the family from which we sprung old Adam sin hell we are now no more in a sinful condition 2. We are ingraffed into Gods family and have all the priviledges of a natural son By the Law of the Romans one might do nothing to his adopted childe but what he might do to his own begotten Son By this means 1. They receive the Spirit of Sanctification Rom. 8. 15. 2. They have the honour of sons Iohn 8. 35. 3. They have the boldnesse and accesse of sons May cry Abba Father they may come to God with open face as men freed from condemnation Ephes. 3. 12. 4. They have the inheritance of sons Rom. 8. 27. they have a double right to heaven Titulo Redemptionis Adoptionis Three things will shew our Adoption 1. Likenesse to the Spirit of Christ thou wilt be holy as he is 2. Thou wilt bear an awful respect to God the childe honours the Father 3. There is the Spirit of prayer the childe comes to the Father to supply his wants CHAP. VI. Of Iustification THis word is used in Scripture sometimes to celebrate with praise Luke 7. When they heard this they justified God 2. To commend ones self being puffed up with the thoughts of our righteousnesse so the Lawyer willing to justifie himself 3. To be freed as he that is dead is justified from sin 4. It is taken for the declaration of our Justification as some expound that Was not Abraham justified by works Justification or to justifie in Scripture is not to infuse in a man righteousnesse by which God will pronounce him righteous but is taken for Gods absolving of him in the Court of free-grace not laying his sins to his charge and withall giving him the right to eternal life because of the obedience of Christ made his It is a judicial act Psal. 143. 2. 2. It is opposed to condemnation a Law term Prov. 17. 15. Rom. 8. 33 34. taken from the Courts of Judicature when the party accused and impleaded by such adversaries is acquitted There is a great difference between Vocation and Justification Vocation precedes Justification follows Justification praesupponit aliquid viz. Faith and Repentance Effectual Calling ponit haec non autem praesupponit The Doctrine of Predestination is handled in the ninth Chapter of the Romans and the first of the Ephesians of Justification in the third and fourth Chapter of the Romans of the first sinne of Adam in the third of Genesis and fifth of the Romans of the Lords Supper in 1 Cor. 11. of the Office of Ministers 1 Tim. 3. of Excommunication 1 Cor. 5. of Assurance â— ep Iohn Some say Justification hath a twofold notion Sometimes to justifie us to make us just thus God did make Adam just and justified him by making him a perfect holy good creature this is called the Justification of infusion But properly it is a Law term and to justifie is to declare one just and righteous Thus we are said to justifie God that thou maist be justified when thou judgest we do not make but pronounce him just Justification is a judicial Act of God the Father upon a beleeving sinner whereby his sins being imputed to Christ and Christs righteousnesse to him he is acquitted from sin and death and accepted righteous to eternal life In which description there are four things 1. The Authour who it is that justifieth God the Father Rom. 3. 29 30. 18. 33. it is God that justifieth and it is done by God as a Judge of the quick and dead 2. The object of it who it is that is justified a believing sinner Rom. 3. 16 17. Iohn 8. 21. 3. The matter of it the righteousnesse of Christ imputed to him the righteousnesse of Immanuel of God made man 1 Cor. 1. 30. He is the Lord our righteousnesse 4. The form it is a sentence pronouncing or declaring us free from sin and death and accepted of God There is an imputation which ariseth from inherent guilt so our sins were not imputed to Christ 2 Cor. 5. 21. 2. Which is founded in a natural Union so Adams sinne is imputed to us but neither the filth nor guilt of Adams sinne were conveyed to Christ he came of Adam in a singular dispensation by vertue of that promise The seed of the woman shall break the Serpents head 3. By way of voluntary susception Christ submitted to our punishment he was made sin by Covenant by treating with his Father The debt of a believing sinner is reckoned to Christ and the obedience of Jesus Christ is really reckoned to a believing sinner The result of which exchange is the acquitting of a sinner from sinne and death All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him Christ became our Surety God layed on him the iniquity of us
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the 〈…〉 e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
Christ who wore a Crown of Thorns for me e In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii the Crown of Martyrdom and Stephen the Protomartyr had his name in Greek from a Crown Erant torti torquentibus fortiores Cyprian Reformati ligneas sanctorum Papistae vivas Dei comburunt Imagines Qui primi relictis patriis ritibus ac lege qui abjectis repudiatis rebus omnibus quae solent esse hominibus in vita gratissima charissima Christum sunt sequuti qui ilii noâ—a atque admirabilia dicenti fidem tribuerunt gravia dura praecipienti obedierunt denique cervices suas obtulerunt pro illius Doctrina Gloria aliquid certè in co majus excellentius animadverterunt humana sapientia potentia Lod. Viv de verit Fid. Christ l. 2. c. 14. f Non paena sed causa facit Martyrem g Lib. 2. c. 25. Meminerunt Mosis Diodorus Siculus Strabo Plinius Tacitus quoque post eos Dionysius Longinus de Sermonis sub limitate Iamnis autem Mambris qui in Aegypto Mosi restiterunt praeter Talmundicos Plinius Apulcius Grotius de verit relig Christ. * Bish. Andrews in his large exposition on the ten Commandments h Credite me vobis folium recitare Sybille i Vid. Spanhem Dub. par 2. Dub. 34. Sect. 6 7. k Exercit. 1. ad Annal. Bar. * Isa. 8. 20. Psal. 19. The Authors often testifie that they speak not of themselves or by any humane instinct but from Gods command and the Spirit inspiring l Christ commends Moses the Prophets and Psalms by which names are meant all the Books belonging to the Canon of the Hebrews m The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 Joh. 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. Joh. 16. 23. 14. 26. Isa. 51. 16. Isa. 59. 21. Rom. 8. 16. The inspiration of the Spirit is considered as an efficient cause which disposeth our faculties to believe the truth and not as an argument of the truth The Pelagians say The faculties of the soul are well enough disposed to understand and believe the things of God without the inward inspiration and illumination of the Spirit Scripturam tanquam mortuam literam intuentur meros spiritus inflatis buccis crepant interim tamen neque verbum neque Spiritum retinentes Hic autem audis Paulum Scripturae testimoniis ut firmissimis potissimum nitâ— c. Luth. in 1 Cor. 15. 3 4. Quocirca noli esse immodicus jactator Spiritus si non apertum externum verbum habueris neque enim bonus eâ—â— quâ—m jactâ—s Spiritus sed ipsissimus Diabolus Id. ibid. Omnes homines quantumvis illustrati Spiritu sancto tamen manent discipâ—li â—erbâ— Luth. Tom. 4. The work of the Spirit now is not to perfect Scripture or to adde any thing to its discovery or to be â—â— stâ—aâ— of a Scripture where it is wanting much lesse where the Scripture is But to remove the darknesse from our understanding that we may see clearly what the Scripture speaks clearly Before the Scripture was perfected the Spirit did enlighten the Prophets and Pen-men of Scripture both wayes But now I know no teaching of the Spirit save only by its illuminating â—â— sanctifying works teaching men no new lesson nor the old without book but to read with understanding what Scripture Nature Creatures and Providences teach Mr Baxters Saints everlasting Rest Part 1. Sect. 51. n 1 John 3. 8. 1 John 2. 20. * Fides Christiana non acquiritur sed infunditur n Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequuturum inde etiam Graecorum Gentilium Scripturas esse divinitus inspiratas nam ut benè respondet Theophylactus oportebat eos novisse quod Paulus ante dixerat Sacras literas nosti Rivet Isag. ad Script Sac. o Aliud sanè Propâ—â—tas hoc vel illud scripsisse aliud verò scripsisse ut Prophetas Spanhem Vide Lod. Viv. de verit Fid. Christ. l. 5. c. 1. p Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturâ— Illud authenticum dicitur quod sibi sufficit quod se commendat sustinet probat ex se sidem ac authoritatem habet Whitaker q Every principle is known by it self The Scripture is the primum credendum the first thing to be believed we must believe it for it self and all other things for their conformity with it r Eccius reckons this among heretical Assertions Major est Scripturae quam Ecclesiae Authoritas s Nisi Deus hominibus placuerit non erit Deus said Tertullian in Apol. If God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctus Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque Spiritus humanus spiritus erroris Rainoldus Thesi. 3. l. 11. t See Chamiâ—rs sixth Book de Canone divers Chapters and Mr Pembles Vindiciae Gratiae pag. 207. to 222. u Superfluus mihi labor videtur eorum qui adco sollicite illud quoad nos inquisiverunt quia nâ— cogitari quidem potest ulla corum librorum authoritas nisi quoad nos Cham. x Matth. 28. 20 18. 20. John 15. 26. 16. 13. y Scriptura est vel ipsa scriptio literarum per lineas certas pictura vel ipsa doctrina per eas Scripturas significata in iis literis contenta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur ea scriptione Chamier Tom. 1. l. 1 c. 22. z Fuit Scriptura ante Moysen materialiter non formaliter Quibus lect is verbis adeo exultant quasi reperissent id quod puâ—â—i in faba se reperisse clamitant tamque considenter ac â—i ad plenum victoriae fructum sola triumphi gloria deesset Chamierus a So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word it signifieth to move with other things b Gerson saith he taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. c Ecclesiâ— non habet magisteriâ—â—m supra Scripturas sed Ministerium circa Scripturas There are two causes why the Apocrypha are cast out of the Canon 1. External the Authority of the Church decreeing and the quality of the Authours 2. Internal the style the fabulous and wicked things Chamier d Ecclesiae id est Romano Pontifici vel soli vel cum Concilio magisterium tribuunt summum adeo ut solennis sit apud eos formula indicet magister sidei Amesius e Dr Chalonero Credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum metaphoricè impropriè fundamentum
I maintain against the Antiscripturists and such as go about to take away all the Old Testament It was necessary that God should give us some outward signification of his will All creatures have a rule without themselves to guide them in their operations The Scripture is the Rule of Faith and Life Isa. 8. 20. All extraordinary wayes of revelation are now ceased we are to pray for a further Discovery of Gods minde in his Word Ephes. 1. 17. not to expect new Revelations ex parte objecti but ex parte Subjecti a farther clearing of the Scriptures to us Some say the Old Testament is a dead letter so is the New without the Spirit how can we convince the Iews but by the Old Testament the same Spirit spake in both Testaments Some turn the whole word into Allegories Others deny consequences out of Scripture to be Scripture nothing is Scripture say they but what is found there expresly What is necessarily inferred is Scripture as well as what is literally exprest Levit. 10. 1. The Apostle proves the Resurrection by consequence Paul and Apollo Act. 17. 3. 18. 28. proved to the Iews by the Scriptures that Jesus was the Christ although in those Scriptures these very words are not found but are deduced by a necessary consequence In the second Book I treat of God That place Exod. 34. 6 7. is as full a description of Gods Attributes as any in all the Scripture The Hebrew Doctors note that there are thirteen Attributes and but one that speaks of Iudgement that he will punish the sins of Fathers upon their Children all the other twelve are meerly wholly mercy and his Iustice is mentioned to invite men to lay hold on mercy All Principles Rules and Motions to Duty are to be found in God Gen. 17. 1. Joel 2. 13. The Heathens extolled the knowledge of a mans self E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christians must chiefly study to know God 1 Chr. 28. 9. Jer. 9. 24. Joh. 17. 3. The understanding of the Angels is perfected by the Contemplation of the Excellencies that are in God We shall not be properly Comprehensores in Heaven although the Schoolmen sometimes say so yet we shall know God in a far more perfect manner then in this life 1 Cor. 9. 12. 2 Cor. 5. 7. If God were more known he would be more loved seared honoured trusted God is primum verum which satisfies the understanding and Summum bonum which satisfies the will Deo solo nos debemus frui rebus aliis â—â—i We ought to enjoy God alone and use the world We are said to enjoy a thing with which we are delighted for iâ— self to use that which we referre to another thing I will conclude this with that excellent Speech of Austine concerning Gods knowledge Non enim more nostro ille vel quod futurum est prospicit vel quod praesens est aspicit vel quod praeteritum est respicit sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso In the third Book I handle the Works of God The serious considering of Gods Works is a great part of sanctifying his Name Besides the natural there is a spiritual use to be made of all the creatures Revel 12. 1. The Sunne points to Christ the Moon to the World the Starres to the Ministers of the Gospel How frequently did our Saviour take occasion from earthly things to teach men heavenly truths In the fourth Book I speak of the Fall of Man and so of Original and Actual Sins Some Divines hold that there are three parts of Original Sin 1. The guilt of Adams sin 2. The privation of original righteousness 3. The corruption of nature Of the imputation of Adams sinne to us Garissolius a learned and pious French Minister hath written a large Book He shews there the consent also of Reformed Churches therein but how great an agreement there hath been of Churches and Ecclesiastical Writers ancient and modern in this matter Andrew Rivet hath taught in a peculiar Book published upon that Argument Every man by nature hath likewise lost the Image of God and is born empty of Grace and Righteousness and wholly corrupt Rom. 3. 23 24. 5. 12. Rom. 1. 29. to the end Ephes. 2. 1. 4. 25. to the end 5. 3 4 9. 2 Tim. 3. 2. to the 6. Some say we are dead as we come out of the old Adams hand but through the undertaking of Iesus Christ all men are restored unto a State of Grace and Favour and that through common grace they may believe if they will But all unregenerate men are still under the state of death and there is no such intrinsecal power in them this man is regenerated say the Arminians and not that because he hath better improved his abilities but the work of Regeneration is an effect of special discriminating grace Some of our Divines say God hath left some few relicks of his Image in us since the Fall to leave us without excuse and as a Monument of his Bounty and in pity to humans Societies some Knowledge and some restraint upon the Conscience Others dislike this opinion and say That Righteousnesse in Adam was connatural but consisted not in any natural Abilities and that these remainders of Gods Image must be of the same kinde with what is lost and so good in Gods account and then man shall not be wholly flesh and so there will be something for Grace to graff upon which the Arminians lay hold on In the fifth Book I speak of Mans Recovery by Christ Phil. 2. 6. to the 1â— Heb. 9. 11. to the 15. Heb. 1. 3. Mark 10. 33 34. as he had the grace of Union and Unction so we through him when we are united to him we partake of his fulnesse Iohn 1. 14. By the first Adam we lost Gods Image Favour and Communion with him By the second Adam Gods Image is restored in us we are reconciled to God and have accesse to him yet he died not for all 1. The reason why none can lay any thing to the charge of Gods elect is Because Christ died for them Rom. 8. 33 34. if therefore Christ died for all none can lay any thing to the charge of a reprobate more then to the charge of Gods elect 2. Christ prayed only for those who either did or should believe in him and for whom he prayed for them only he sanctified himself John 17. 9 19. that is offered up himself in Sacrifice upon the Cross for them 3. If he died for all from the beginning of the world then he died for all those that already were damned 4. Then he hath merited salvation for all and shall they then fail of salvation In the sixth Book I speak of the Church and Antichrist There is much spoken in these dayes of the admitting of Members and of the
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
also 2. This tradition concerning the age of men did drive away as well the Ecclesiastick as the Lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the Vulgar and mother Tongues of each Nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandment and will of God revealed in Scripture He hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees but to the people in general They must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all Ioh. 20. 31. Rom. 15. 4. 3. Those are commended which did reade the Scripture as the Eunuch Acts 8. 22. the Bereans Acts 17. and dispraised which neglected it as the Israelites Hosea 8. 12. they are pronounced Blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter â—2 Pet. 1. 19. are those whith pretend to be his Successours 4. From the fact of the Apostles who as they publickly preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romans Corinthians Galatians Ephesians were written to the people therefore to be read by them One Epistle of Iohn was written to Gaius a Lay-man another to the elect Lady 5. From the Profit and Necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9. they are directed by them as most faithfull counsellors in all their waies Psal. 119. 24. they are armed by them against the fiery darts of Satan Eph. 6. 16. One seeing a youth read the Scriptures said It was never well since such were permitted to turn over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous Conseâ—t of all the Fathers Chrysostom and Ierom especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councel of Nice That no Christian should be without a Bible in his house And the Jews at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeal to the Law and the Prophets without the name of the Author Book or Chapter because they knew the Bible Text to be familiar to the Israelites In an unknown tongue they cannot profit the people Ergo They ought to be translated into a Tongue known to the people 1 Cor. 14. The Apostle in divers verses treateth of this subject vers 6 7 19. He saith All things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith That he had rather speak five words and be understood then ten thousand words in an unknown tongue Those Arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Grotius lib. 3. de veritate Religionis Christ. the New Testament was translated into divers Vulgar Tongues the Syriack Arabick Aethiopick and Latine which Versions are yet extant and differ not mainly from the Greek In the elder and purer times the Scriptures were translated into innumerable yea into all Tongues usual amongst men See Gregories Preface to the Notes on passages of Scripture The plain and usual words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from Husbandry and Houswifery from the Flock and the Herd shew that the Scriptures were written for the capacity and understanding of the unlearned Iohn 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to do or else they read it as other Books not with such respect to it as the greatnesse of its Authour deserveth I mean with a desire and purpose to believe and obey all that they finde there which must needs be the Duty of those that confesse these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practise it with obedience Reading the Scripture is a rehearsing out of the Book such things as are there written â—arely without any interpretation It is to be done publickly as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them The Prophets were read in their ears every day saith Paul and after the lecture of the Law and the Prophets in another place From hence hath been continued the custom of Lessons of the Old and New Testament to the same purpose saith Mr Thorndike We honour God more by a publick then a private reading of it 2. Pâ—ivately The godly Jews of Bâ—rea did search the Scriptures and both King and people are commanded to read the Law Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law How readest thou Luke 10. 26. Matth. 12. 5. and 21. 16 42. Christ Peter and Paul in their preaching quote not the Chapter and verse only say Isaiah saith Isaiah is bold It is written in the Psalms because people should be so acquainted with the Scripture as to know where it is See Grotius on Heb. 4. 4. Some good Divines hold that the Scriptures barely read though preaching be not joined with it may be the instrument of Regeneration since the Doctrine of the Gospel is called The ministration of the Spirit Psal. 19. The Law of the Lord converteth the soul it is so when not preached The word is a means of conversion whether written preacht or lived 2 Cor. 3. 2 3. 1 Pet. 3. 1 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bâ—re reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
Scripture of the New Testament and therefore the whole body of Scriptures which the Christians now have shall be Light Secondly That place Psal. 119. 130. doth not speak of the Precepts alone Of thy words by which is signified the whole Scripture in Psal. 19. David speaketh of the word of God in general which he adorneth with many Titles The Law or Doctrine of the Lord The Testimony of the Lord The Statutes of the Lord The Precepts of the Lord The Fear of the Lord It is so called Metonymically because it teacheth us the Fear and Reverence of the Lord he saith this Doctrine is perfect converts the soul and makes wise the simple therefore he understands the whole Scripture the teacher of true and perfect wisdom 2. It is called a light because it hath light in it self and because it illightneth others unless they be quite blinde or willingly turn away their eyes from this light Thirdly If the Commandments be easie the rest of the Scriptures is likewise as the Prophets and historical Books being but Commentaries and Expositions of the Decalogue That evasion of the Papists will not serve their turns That the Scripture is a Light in it self but not Quoad nos as if the Scripture were a light under a Bushell for that the Scipture is Light effectivè as well as formaliter appears by the addition Giving understanding to the simple It was a smart answer which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plain then Thou shalt not commit Adultery The Scriptures and Reasons answered which the Papists bring for the obscurity of the Scripture Object 2 Pet 3. 16. Peter saith there That in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some things hard to be understood which they that are unlearned aend unstable wrest as they doe also the other Scriptures unto their own destruction Answ. First Peter restraineth the difficulty of Pauls writings to that point himself then wrote of touching the end of the world therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly Even in that point he affirmeth That some things only are hard and not all Thirdly The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his Word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unleardnesse of such as deal with them cannot thereby be understood to speak that of the body of the Church and of the people Laurentius in his Book intituled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explicatio locorum difficilium in Epistolis Paulinis reckons up fourty hard places in Pauls Epistles Rom. 1. 19 20 28. and 2. 12 13 14 15. and 4 5. and 5 6 12 13 14 15 20. and 7. 9 14 and 8. 3 4 19 20 21 22. and 9. 3 11 12 13 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1 7 10 11 12 13 14 15. 1 Cor. 11. 7 10. and 15. 29 51. 2 Cor. 2. 15 16. and 3. 6 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alledge Psal. 119. 18. the Eunuch and Luk. 24. 45. also the divers expositions of old and new Writers The first place is directly against them for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luk. 24 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers of the Word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the Word and that in the highest and most excellent degree of Ministery in the world which was the Apostleship The cause of want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not clearly particularly and sufficiently know them For that place Act 8. it is to be understood comparatively viz. That a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip will nâ—ver suffer those which seek him in careful reading of his Word to go away ashamed without finding that which they seek for in directing unto him some lawful and sufficient Ministery to instruct him by The Mystery of the Gospel then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himself in reading of it The multitude of Commentaries was not so necessary because the Scripture might have been understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate Expositions on the Scripture That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hiâ— locus fuâ—sset si nemo eum exposuisset sed fecit multitudo varietas interpretationis ut difficilis videretur Secondly These Commentaries are publisht that the Scriptures may better and more easily be understood Thirdly The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many Commentaries of the Ancients upon the Creed as Russinus Augustine Cyril Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezekiel Zachary or throng of much matter
in the life to come is called the Beatifical vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knows the things of God save the spirit of God A created understanding can no more comprehend God then a vial glass can contain the waters of the sea His wisdom is unsearchable Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God which he hath not in his holy word granted us to use Euclide answered very fitly to one asking many things concerning the gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being asked by Hiero What God was required some days time to be given him to think of it and as many more at the end of them still doubling his time for inquiry till at last being by Hiero asked a reason of his delays he answered him Because saith he quò magis inquiro â—ò minus invenio how much the more I inquire the less I understand The glorified Saints in heaven though they know God to their own perfection being spirits of just men made perfect yet they shall never know God to his perfection None but God himself can know God perfectly Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi quando pervenitur ad finem cognitionis ipsius hoc est quando res cognoscitur ita perfectè sicut cognoscibilis est Aquinas part 1. Quaest. 14. Art 3. qui prè infinita prosequitur et si non contingat aliquando tamen proficiet prodeundo Hâ—l de Trin. l. 2. We know God per viam eminentiae negationis causationis 1. All perfection which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himself by himself and of himself that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternal Infinite Unchangeable 3. He is the Supreme cause of all Ier. 2. 13. There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a natural ingrafted principle about God O anima naturaliter Christiana said Tertullian Apologet. c. 17. 2. An acquired knowledge by the Creatures Psal. 19. 1. that is the great Book in every page thereof we may behold the Deity Praesentemque refert quaelibetherba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner they might know there was a God and that he was to be worshipped but could not learn who God was or what kinde of God he was and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19 21. and 2. 14. a practical knowledge v. 15. Which shew the work of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring men d to salvation Onely in ludah is God known Psal. 76. 1 2. and 1â—7 19. See Iohn 14. 6. and 1â— 27. Ephes. 2. 11 12. The Heathens might know Gods Nature and Attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helps attain unto any the least knowledge of God as he is mans Redeemer in Christ they know not the truth as it is in Jesus Ephes. 4. 21. Vide Barlow exercitat Metaphys de Deo exercit 4. In God we will consider 1. His Nature 2. His Works In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest clear evident ungainsayable truth in the world It is the first verity and the principal verity from which all other truth hath its original and it is the foundation of all true goodness and Religion truly to believe it so saith the Author to the Hebrews He that cometh to God to do him any service or to receive any benefit from him must believe that is be firmly and undoubtedly perswaded that God is Some think this is a needless subject to treat of but it is necessary 1. Because the most universal and incurable disease of the world is Atheism Psal. 14. 1. fond surmises are wont to grow in the hearts of all where Religion is not setled Foundation-stones indeed cannot be guarded so much by argument as divine testimony 2. Supreme truths should be laid up in the greatest certainty if the principles of Religion were firmly assented to confidence would follow of its own accord 3. It is good often to revive this truth of the being of God the forgetfulness of God is a kinde of denial of him Psal 9. 17. and 10 4. By a God we mean an essence better then all other things and before all other things and of whom all other things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the Divine essence Reasons to confirm this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himself 2. The Creature 1. General of all men 2. Particular of each mans conscience Reasons may be drawn from two chief places viz. The effects and the contrary The effects are either 1. Ordinary and those 1. Natural both General the making and preserving of the world and Special the framing or maintaining of each man or other like creature in the world 2. Civil the upholding and altering the States of Kingdomes and particular Countreys 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightness of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove â causa why there should be a God yet every man may collect ab effectu that there is a God By that wisdom which we see to have been in the making that Order in the Governing and that Goodness in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Reason 1. By the Testimony of God himself he that testifieth of himself either by word or writing is God hath written a Book to us in which he affirms of himself that he is every page almost and line of Scripture point to God He begins his Book with himself saying In the beginning God made heaven and earth He concludes this Book with himself saying If any man shall take ought from this Prophecie God shall take away his part out of the Book of life In every particular prophecie he testifieth the same thing
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
punisheth the sins of the Elect in his own Son when he was made sin he was made a curse 4. How small sins have been punished The Angels for one aspiring thought were cast into hell Uzza struck dead for touching the Ark fifty thousand Bethshemites for looking into it Mr. Peacock felt a hell in his conscience for eating too much at one meal 5. The appointing of everlasting torments We should hate sin for God hateth it and that with the greatest hatred even as hell it self Rom. 129. Sin is the first principal and most immediate object of hatred Paul mentioning divers evils saith God forbid I hate vain thoughts saith David our affections must be conformable to Gods He hateth nothing simply but sin and sinners for sinnes sake 2. Sin is as most injurious to God so most hurtful to man therefore it is in it self most hateful The ground of hatred of any thing is the contrariety of it to our welfare as we hate wild fierce and raging beasts for their mischievousnesse Toades and Serpents for their poysonfulness which is a strong enemy to life and health Sin is the most mischievous and harmful thing in the world Just hatred is general of whole kindes as we hate all Serpents so we should all sins Means to hate sin 1. Pray to God that his Spirit may rule and order our affections and set the same against evil 2. Exercise our selves in meditating of the infinite torments of hell which sin deserveth and the fearful threats denounced against it in the word of God of all sorts of evils 3. We should labor to get out of our natural estate for the unregenerate man hates God Psal. 81. 15. Rom. 1. 30. Christ Iohn 7. 7. and good men eo nomine as Cain did Abel 1 Iohn 3. 10 12. they hate Gods ways and Ordinances Prov. 1. 22 29. This hatred is 1. Causelesse Psa. 69. 44. 2 Intire without any mixture of love 3. Violent Psal. 53. 3. 4. Irreconcilable Gen. 3. 15. CHAP. IX Of the Affections of Anger and Clemency given to God Metaphorically OTher affections which are given to God metaphorically and by an Anthropopathy are 1. Anger and its contrary complacency or gentlenesse which are improperly in God for he is neither pleased nor displeased neither can a sudden either pertubation or tranquillity agree to God but by these the actions of God are declared which are such as those of offended and pleased men are wont to be viz. God by an eternal and constant act of his will approves obedience and the purity of the creature and witnesseth that by some sign of his favour but abhors the iniquity and sin of the same creature and shews the same by inflicting a punishment not lesse severe but far more just then men are wont to do when they are hot with anger Exod 32. 10. Now therefore let me alone that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation Gods Anger is an excellency of his own Essence by which it is so displeased with sin as it is inclined to punish the sinner or a setled and unchangeable resolution to punish sinners according to their sins God is greatly moved to anger against all impenitent sinners especially the unjust enemies of his people Rom. 1. 18. and 2. 8 9. 1 Cor. 10. 22. Ephes. 5. 6. and Col. 3. 6. Deut. 32. 21. Psal. 106. 40 because such wrong God He cannot be hurt for that were a weaknesse but he may be wronged for that is no weaknesse but a fruit of excellency seeing nothing is more subject to be wronged then an excellent thing or person for wrong is any behaviour to a person not suitable to his worth And the more worthy a person is the more easie it is to carry ones self unseemly Sin wrongs God 1. In his authority when a just and righteous Governor hath made just and right Laws then it is a wrong to his authority a denying and opposing of it to neglect dis-regard and infringe those Laws Sin is a transgressing of Gods Law and impenitent sin doing it in a very wilful manner with a kinde of carelesnesse and bold dis-respect of the Law-maker God should not have shewed himself wise just good careful of mankinde that is to say of his own work if he had not made his Law for it is a rule tending to guide man to order his life most fitly for that which was the main end of it the glory of his maker and that which was the subordinate end of it his own welfare 2. It wrongs him in his honor name and dignity it is a denying of his perfect wisdom and justice 3. In his goods abusing them 4. In his person sin being offensive to the purity of his holy person Lastly the opposing of Gods people wrongs him in those that are nearest him The properties of Gods anger 1. It is terrible He is called Bagnal Chemah the Lord of anger Nahum 1. 5. His wrath is infinite like himself Rom. 9. 22. if we consider it 1. In regard of its intension for God is called A consuming fire Heb. 12. 29. it pierceth the soul and the inmost part of the Spirit 2. In respect of its extension it comprehends in it all kindes of evil Corporeal Spiritual in life death after death it reacheth to Kingdoms as well as to particular persons or families to the posterity as well as to the present generation 3. In respect of duration it continueth to all eternity Iohn 3. 36. it is unquenchable fire 2. Irresistable compared to a whirlwind God is most wise of great and perfect understanding He is slow to anger never moved till there be great cause therefore he holds out in his anger Great persons inflict great punishments on those with whom they are displeased Object Fury is not in me Isa. 27. 4. Answ. Take fury for unjust undue and excessive anger which riseth too soon worketh too strong and continneth too long so it is not in God but a discreet and well advised motion against any offender by which one is moved to punish him according to his offence anger so taken is in him Anger wrath and rage or fury are sometimes promiscuously put one for another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are near Wrath is the manifestation of that inward distemper by looks gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men do fire at the first by casting in water and taking away the fewel by repentance and reformation pour out water 1 Sam. 7. 8. Ier. 4. 14. Psal. 6. 8. pray earnestly to him Zeph. 3 3. Moses by prayer turned away Gods hot anger from Aaron and
such truth can be no where but in it is inward and outward according as the actions are Inward truth of understanding is an agreement betwixt its conceit of things and the things themselves contrary whereto is error or misjudging and of the will contrary to hypocrisie and dissimulation Outward 1. Of word which is Logical when I speak as the thing is Moral when I speak as I conceive the thing to be and also in the matter of promises when I mean as I say and hold still that meaning till I have actually made good my words 2. Of deeds when they are such in the intention and meaning of my minde as in the outward pretence and are agreeable to the promises I have made God is true in all these respects 1. His Essence is real and true he is a God indeed not in imagination alone the Scripture calls God the true God To know thee saith our Saviour Christ the onely true God and whom thou hast sent Iesus Christ. He is the true God not a bare conceit of our own head or siction He hath not an imaginary and counterfeit but a very real being he is indeed such he saith he is for that which gives being to other things must needs it self be in very deed The other supposed gods alone in name and in fancy of the worshippers but he is 2. He hath a true not an erroneous conceit of things he knows all things most exactly he is indeed a willer of true goodnesse 3. He speaks nothing but as the thing is and as he doth conceive it he means what he promiseth and doth what he means the Lord dissembleth not with men he is true in his word and his whole word whether Narrations Promises Threats Visions or Predictions He is abundant in truth Exod. 34. 6. what he telleth it is as he telleth it what he promiseth or threatneth to do he intendeth and will perform Psalm 89. 33 34 Deut. 7. 9. 2 Cor. 1. 20. Promissa tua sunt quis falli timeat cum promittit veritas Aug. Confes. l. 12. c. 1. 4. God is true in his works they are not done counterfeitly as those of the Devil but truly Psal. 145. 17. Rev. 15. 3. The Scripture proves the truth of God 1. Essentially when it affirms God to be true in his works Deut. 32. 4. Psal. 25. 10. Rev. 15. 3. 16. 7. 2. In his words which is proved both affirmatively Iohn 17. 17. 2 Sam. 7. 28. and negatively Num. 23 19. 1 Sam. 15. 29. Heb. 6. 18. Reason 1. All lying and falshood ariseth from weaknesse and imperfection or wickednesse neither of which is in God seeing to be God is to be perfect and absolute He is the Lord God of truth Psal. 34. 5. his Son is truth Iohn 14. 6. his holy Spirit the Spirit of truth Iohn 17. 6. the Gospel is the word of truth Col. 1. 5. God is the chief and first truth the Author of truth truth is in him essentially and immutably Psal. 100. 5. onely true Rom. 3. 4. This distinguisheth him from false gods 2 Chron. 15. 3. Iohn 17. 3. God is worthy to be trusted honored and esteemed ergo most true Where it is said God seduced the Prophets it is not so understood as if God inspired a false prophecy and an error but that he delivered them to the devil to be seduced 1. It serves to reprove the wicked who believe not threats and the weak Christians who in temptations and desertions doubt of promises 2. It exhorts us to desire the manifesting of this truth Psal. 43. 3. we should be true like God Zach. 8. 16. in our words and deeds keep our vows with God and promises with men God loves truth as in himself so in his creatures but abhors dissimulation and hypocrisie Prov. 12. 22. The true Church is the pillar of truth Gods word the word of truth Psal. 19 9. We should therefore believe Gods word and depend upon his promise seem it never so unlikely or impossible give him the glory of his truth He that believeth setteth to his seal that God is true he that believeth not maketh God a lyer Will you receive the testimony of men and will you not much more receive the testimony of God He that believeth Gods promises will surely do the things to which the Lord by promises encourageth him He that believes the threats will forbear the thing which God by his threats seek to deter him from This is matter of solid comfort for all the true children of God if he be faithful they must be happy Truth is that vertue of the will by which it is moved to goodnesse for Gods sake when the thing moving us to be good is Gods Commandment and the end whereat we aim is the glorifying and pleasing of God then we serve God in truth 5. God is Faithful Rev. 19. 11. First In himself by an uncreated faithfulnesse Secondly In his Decrees Isa 14. 24 27. Thirdly In all his ways and works Psal. 145. 17. 1. Of Creation 1 Pet. 4. ult 2. Of Redemption Heb. 2. 17. 3. Of Justification Iohn 1. 19. 4. Of Protection and Preservation of his Church Rev. 19. 11. Fourthly In all his words and speeches 1. His Commandments are the rule of truth and faithfulnesse to us Psalm 19. 9. 2. His Predictions are all faithfully accomplished many thousand years after as Christs incarnation in the fulnesse of time so Gen. 49. 10. 3. His Menaces are most faithful 4. His Promises Exod. 12. 41. Heb. 10. 23. There is a difference between faithfulnesse in the Creator and in the Creature 1. This is the ocean and fountain from whence all faithfulnesse and truth in men and Angels issue 2. This is the rule and measure of that and the nearer it comes to this the more compleat it is 3. It is unchangeable in him the Angels that fell were faithful but soon changed so Adam 4. It is in God in most high perfection Reasons 1. Because of his most just and righteous nature whose most righteous will is the rule of all his ways Psal. 145. 17. 2. He is most perfect and unchangeable in perfection 3. Because of his most pure and holy affection 4. There is no imperfection in him to hinder his faithfulnesse Gods faithfulnesse is the ground of all true Religion 1. We must ground all the Doctrine of faith all the Articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding fast all the faithful word Titus 1. 9. Rom. 3. 4. 2. All our obedience of faith must be grounded on this Iohn 3. 33. Heb. 11. 11. 10. 23 Zeph. 3. 5. Heb. 6. 30. 3. All our prayers of faith must be grounded on Gods faithfulnesse Dan. 9. 16. 1 Iohn 1. 9. 1 Pet. 4 19. Psal. 1. 5. 4. All sound profession of faith must be grounded on this Genes 17. 1. Psal. 91. 4. 5. All
duties 2. In waiting to wait Gods time in fulfilling the promises Hab. 2. 3. 3. In suffering when we quietly submit to the will of God in bearing our own burthen Levit. 10. 3. A Christian in these suffering times way write this as his Motto Sit miser qui miser esse potest Let him be miserable that can be miserable 2 Cor. 4. 8 9. and 6. 10. 8. God is Holy the holy one Isa. 40. 25. Hosea 11. 9. Hab. 3. 3. Job 6. 10. he is called The holy one of Israel above thirty times see Isa. 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Iacob Isa. 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and Be you holy as I am holy Psal. 99. Isa. 6. 3. it is three times repeated Holy holy holy or The holy one the holy one the holy one the Lord of Hosts so Rev. 4. 8. where according to some Greek Copies it is nine times that is thrice three times repeated As Isa. 6. the Angels ascribe holinesse to him so do the Saints in heaven Rev. 6. 10. and the godly on earth Exod. 15. 11. 1 Sam. 2. 2. All the persons of the Trinity are holy God the Father is called The holy one of Israel Christ is holy Dan. 9. 24. Psal. 16. 10. The Spirit is the Spirit of holinesse Holinesse in the general nature of it is the moral goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yieldeth himself to God in doing all for and to him in regard of which the actions he doth are acceptable to God Holinesse in the creature is a conformity to the holinesse in God in respect of the principle rule pattern and parts of holinesse Gods holinesse is that excellency of his nature by which he gives himself as I may say unto himself doing all for himself and in all and by all and above all aiming at his own pleasure and glory or it is the absolute purity of his nature and his abhorring of evil Exod. 34. 30. Revel 15. 4. he is holy without iniquity Psal. 5. 5 6. and 145. 17. 1 Sam. 2. 2. Hab 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himself Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Author of all holinesse he is called Holinesse it self Isa. 63. 15. all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himself men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remain though his holinesse were lost 2. Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himself and cannot be lessened or augmented 3. He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4. Objectively he is the object of all holinesse for there is no holinesse but what hath him for the object 5. Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meek and humble He as Mediator was impeccable he was God and man in one person actus est suppositi He discovers unholinesse in the best of the Creatures Iob 15. 15. and cannot be tempted with sin Iames 1 13. or take pleasure in that which is evil either in persons or actions Hab. 1. 13. God is holy in heaven holy in earth holy in hell it self holy in glorifying Angels holy in justifying men holy in punishing devils holy in his Nature Word Works Glorious in holinesse Exod. 15. Reasons of Gods Holinesse 1. This is the foundation of all his other excellencies for if he were not thus taken up with himself he could not be perfect in wisdom power justice mercy neither could he carry himself to the creature as were fit if he did not first carry himself to himself as were fit If a King do not duly regard himself in his Royal authority he can never duly govern his subjects 2. Else he could not be perfectly happy whatsoever thing looks to somewhat without it self to make it be well and contented and enjoy it self that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it self without respect to any other thing by which it enjoys it self God is holy in these particulars 1. In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2. In all his works Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himself this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his works of justice Christs death 3. In his Laws and Commandments Psal. 19. his Commandments are just and right and require holinesse of heart not suffering the least sinful motion Thou shalt not covet 4. What ever relates to him is holy 1. The place of his habitation Psal. 11. 4. 20. 6. 1 Cor. 3. 7. 2. His Attendants 1. The Angels Luke 9. 26. Mat. 25. 31. 2. His people Lev. 10. 1. Dan. 12. 7. 3. All his Services are holy 2 Chron. 35. 30. Psal. 29. 1. Holinesse is the beauty of all Gods attributes without which his wisdom would be subtilty his justice cruelty his Soveraignty Tyranny his mercy foolish pity This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and Devils Heaven and Hell Holinesse is the working of God to his own end in all things suitable to his nature When the Saints in heaven glorifie God for his chiefest excellency it is thus Holy holy holy We finde not in the Scripture any of Gods Attributes thrice repeated Wise wise wise or Almighty almighty almighty but Holy holy holy because the excellency of God consists chiefly in that Master Burrh Iac. Seed The Holinesse of God is an universal Attribute something of holinesse runs through all the Attributes his power is holy Isa. 52. 10. his truth Psal. 109. 4. his mercy Acts 13 34. it is unchangeable he is so holy that he cannot be tempted to evil Iames 1. 13. He is the principle and patern of all holinesse in the Creature 1. The principle Levit. 20. 8. and 21. 8 15. he conveys holinesse by Ordinances and Sabbaths Deut. 7. 6. and afflictions Isaiah 27. 9. see 1 Thessalon 5. 23. and 1. 1. 2. The patern of holinesse 1 Pet. 1. 11. the more any have been holy the more they have eyed the
the Angels of God worship him Revel 5. 13. The Lamb that is Christ hath the same worship rendred to him that the Father hath We are commanded to call upon his name to believe and trust in him Iohn 14. 1. 3. 16. 6. 40. to hope in him Isa. 11. 10. we are baptized in his name Matth. 28. 19. Act. 8. 16. and swear by him Rom. 9. 1. The mystery of the Sons generation is so profound that it is difficult and dangerous to wade further in it then we have clear ground from Scripture that the Sonne was of the Father begotten from eternity and is one with him and of equal power and dignity seems clear from Prov. 8 23 26. Iohn 1. 3. 10. 30. and 17. 5. Phil. 2. 6. but Modus quo genitus fuerit seems to some beyond humane reach Some of our Divines say Christ is begotten of the Father by a communication of the Divine Essence if this be granted say others it will be hard to defend the God-head of Christ. He that is God must have his being from himself à se Deus à Patre Filius Mr Wotton on Ioh. 1. goes this way and some others But some say then he should be his adopted Son Vide Bellar. de Christo l. 2. c. 15. The Athanasian Creed hath it God of God and Christ saith of the holy Ghost that he shall receive of him Illud arctè nobis tenendum à persona Patris per generationem Filio esse communicatam essentiam ingenitam R. Usser Ignat. Clem. Interpolator haeresi suspectus cap. 15. That Christ hath his God-head from the Father makes not against his God-head but for it if he hath the same God-head which the Father hath though from the Father then he is the same God with the Father Object Matth. 19. 17. Christ denieth that he was good because he was not God Answ. Christ applieth himself to him to whom he spake now he called Christ good in no other sense then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Object Ioh. 17. 3. God the Father is called the only true God Answ. Some referre both these to God himself and Christ but others give a general rule that the Word alone is not opposed to the other Persons but to the creatures and feigned gods and so Ioh. 8. 9. the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternal to know him as well as the Father Object Ephes. 4. 6. Answ. The word Father is not there used relatively or personally for the first Person in the Trinity but essentially as Mal. 2. Is there not one Father of us all and so he is God called Father in regard of his works ad extra Object Iohn 14. 28. My Father is greater then I. Answ. As he was man only or Mediator the Father was greater then he but as he was God that is true Iohn 10. 38. I and my Father are one not in union of will as Ioh. 17. 21. but in unity of nature See Phil. 2. 6. Object Prov. 8. 22. Ariuâ— objected this place The Lord possessed me in the beginning of his way Answ. This place much puzled the Fathers for want of skill in the original Tongue it is in the Hebrew Possessed me the beginning of his way So Arius Montanus reads it See vers 25. It is spoken of Christ as Mediator Object Col. 1. 15. Christ is called the first-born of every creature therefore he is a creature Here the Arrians say Christ is imanifestly called a creature Cum Christus primâ—genitus omnis creaturae sit eum unum â— numero creaturarum esse oportere necesse est Ea enim in Scripturis vis est primogeniti ut primogenitum unum ex eorum genere quorum primogenitus est esse necesse est Catechis Eccl. Polon c. 1. de persond Christi Ans. There are three answers given to this Text in the Annot. Edit 2. Vid. Bez. in loc It is a figurative speech Christ had the preâ—eminence over the creatures was Lord over them as the first-born An Arrian executed at Norwich for blasphemy against Christ in the dayes of Queen Elizabeth being moved to repent that Christ might pardon him replied to this effect and is that God of yours so merciful indeed as to pardon so readily those that blaspheme him then I renounce and defie him The Socinians deny Christ to be God and oppose his merits and satisfaction unto God for our sins they hold Christ is God salvo meliâ—ri judicio or prout mihi videtur till they can examine it better They are more vexed with Athanasius then with any other and call him for Athanasius Sathanasius he stood against three hundred Bishops in a Councel and maintained the Divinity of Christ against the Arian faction He hath written also most copiously against the Arrians and hath solidly refuted their arguments against the Divinity of Christ. The Gospel of S. Iohn was chiefly penned for this end to prove the Deity of Christ Christ there gives a resolute and constant testimony of himself that he was the Son of God and very God never any creature took this title upon him to be called God but the fearful judgements of God were upon him for it Mr Perkins on the Creed See him also on Iude. Vide Lod. Viv. de verit Fid. Christ. l. 2. c. 12. 14. Many Hereticks denied the God-head of Christ as Ebion Cerinthus Arrius the Jews also and Mahometans some denying him to be God others saying that he was not absolutely God but inferiour to him He is God not by office nor by favour nor by similitude nor in a figure as sometimes Angels and Magistrates are called Gods but by nature he is equal and co-essential with his Father there is one God-head common to all the three persons the Father the Sonne and the Spirit and therefore it is said Phil. 2. 6. that He was in the form of God and thought it no robbery to be equal with God Lo an equality to God the Father ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same To beat down Arius his heresie the first Councel of Nice was called the Nicene Creed made The difference between the Councel of Nice and Arius was but in a Letter whether Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— like in essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessential to the Father The Arian Heretick presseth Augustine to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in Scripture Angustine asketh what is Homoousion Consubstantiall but I and my Father are one See of Arius his Heresie and end Heilins Geograph pag. 725. Amphilâ—chius a worthy Bishop petitioned Theodosius the Emperour that the Arians might not have publick
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
in nummo aliter in Filio Augustine The Image of God in which man was created is the conformity of man unto God 1. In his soul. 2. In his body for his soul. 3. In the whole person for the union of both The soul of a man is conformable to God in respect of its Nature Faculties and Habits First In respect of its Nature Essence or Being as it is a spiritual and immortal Substance The Scripture witnesseth 1. That the soul of a man is a spirit Mat. 27. 20. Acts 7. 59. as appears by comparing the 1 Pet. 4. 19. with Heb. 12. 9. in Peter God is called The Creator of souls in the Hebrews The Father of spirits in the same sense 2. That it is immortal 2 Cor. 5. 8. Phil. 1. 21 22. 2 Pet. 1. 14. The Sadduces indeed denied the immortality of the soul this opinion of theirs began on this occasion Antigonus Sochaeus the Disciple of Simeon the just said We must not serve God for hope of reward or wages Hence his Disciples Sadok and Baithos took occasion to teach that there is no reward or punishment after this life whereas Antigonus meant that there ought to be in us so great love of the Divine Majesty and of vertue it self that we should be willing to serve God and ready to suffer any thing without looking for any reward or wages Reasons of its immortality 1. Because it cannot be destroyed by any second cause Mat. 10. 28. 2. Being severed from the body it subsists by it self and goes to God Eccl. 12. 7. Luk. 16. 22. 3. Because it is a simple and immaterial substance not depending on matter the minde works the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortal things and with a wonderful quicknesse searcheth after heavenly divine and eternal things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soul it self Because it is every good mans hope that it shall be so and wicked mans fear 5. The food of the soul is immortal 1 Pet. 1. 23. the evident promises of eternal life prove the soul to be immortal He that beleeveth in me hath eternal life and To day thou shalt be with me in Paradise Nothing can satisfie the soul but God 6. Man is capable of vertue and vice of immortal desires and affections 7. The souls of Adam and Eve were not made of any matter but came by immediate Creation in whom God gave a specimen what he would perpetually do with other men That is but a cavil that Solomon Eccl. 12. 7. speaks only of our first Parents See Dr Rainolds of the Passions c. 34. Children are called the fruit of their Parents body to note that they are only fathers of their flesh they have another namely God which is Father of their spirits S. Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have souls propagated no lesse then bodies Many collect the immortality of the soul and salvation of Iobs children because they were not doubled as the rest of his estate was The soul of man is as it were the breath of God God did not say of mans soul as of other creatures Let it be made Let there be a soul in mans body No but when he had formed the body he breathed the soul into him It was to note that the soul of man had a more heavenly and divine original then any of the other creatures that are here in this world Vide Bellarm. de Amis gratiae lib. 4. cap. 11. See Sir Walter Rawleighs Ghost lib. 2. per totum And Master Rosse his Philos. Touchstone Conclusion 2. The soul of man is conformable to God in respect of its faculties in its Understanding Will and Memory is like the Trinity 3. In the Qualities Graces and admirable endowments of it In the Understanding there was First An exact knowledge of God and all Divine things Col. 3. 10. Knowledge is a principal part of Gods Image by reason he was inabled to conceive of things spiritual and universal Secondly A perfect Knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practical part of his understanding in all doubtful cases He knew what was to be done 2. In the Will there was holinesse Ephes. 4. 24. God had the highest place in his soul his glory was his end His liberty then stood not in this that he could stand or fall a possibility to sin is no perfection Thirdly The image of God in our affections stood in four things 1. All the affections were carried to their proper objects Adam loved feared and desired nothing but what God had commanded him to love fear and desire 2. They were guided by a right rule and carried in a due proportion to their objects Adam loved not his wife more then God 3. They were voluntary affections he loved a thing because his will made choise of it 4. They were whetstones of the soul in acting From this Image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetnesse Mans body also after a sort is an Image of Divine Perfection Observe first The Majestical form of it of which the Heathens took notice by the structure of the body a man should be taught to contemn the earth which his feet tread upon and to set his heart upon Heaven whether his eyes naturally tend It was convenient for man to have an erect stature 1. Because the senses were given to man not only to procure the necessaries of life as they were to other living creatures but also to know 2. That the inward faculties may more freely exercise their operations whiles the brain is elevated above all the parts of the body Aquinas part 1. Quaest. 91. Artic. 3. he gives two more reasons there of it Secondly Gods artifice in it Psal. 139. 15. Thou hast curiously wrought me and I was wonderfully made Vide Lactantium de opificio Dei Materiam superabat opus of the basest matter dust God made the noblest creature Thirdly The serviceablenesse of every part for its end and use Fourthly There is matter of humiliation because it was made of the dust Gen. 3. 19. Iob 14. 18 19. 5. 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire look up but the Hebrew and Latine humble him bids him stoop look down Adams body was mortal conditionally if he had not eaten of the Tree there could be no outward cause of his death for Gods protection kept that off nor no inward cause because original righteousnesse was in his soul and for old age
full of doubts fears and horrours and make him grow worse and worse 3. With due care and diligent observing of our selves a godly man may much prevail to keep himself innocent from great transgressions and unspotted of the world Secondly The Saints can and will keep themselves from sin Reasons 1. Because they have received the divine nature by which they shun the pollutions that are in the world through lust by which they are made sensible of the evil of sin and framed to a loathing and hatred of sin every true Christian hath the spirit which will make him lust against the flesh The wisdom of the world is to keep themselves from misery the wisdom of Saints is to keep themselves from that which is the cause of all misery and the worst of all misery from iniquity The godly will not only be carefull to abstain from evil acts but to subdue their lusts to crucifie sin in the thoughts and desires Rom. 7 8 9. 1. The chief dominion of sin is in the heart there is the evil treasure the root 2. This is contrary to the chief part of the law the letter of the law is against the acting of sin the spirit of it is against lusting 3. This is the strongest part of sin and hardliest subdued 2 Cor. 10. 5. The way to keep our selves from sin 1. Often and earnestly call upon God to keep you by his Spirit of wisdom and strength for you are not able to keep your selves 2. Often renew and settle in your own hearts a resolution of not sinning and that upon spiritual grounds and considerations taken out of Gods word 1 Pet. 4. 11. David saith I hid thy word in my heart that I might not sin against thee This hiding the word is a calling to minde and serious pondering the commandments threats promises exhortations examples and reasons of Gods word against sin in the generall and against such and such sins in particular and pressing them upon our selves till they have wrought in us a setled and determinate resolution I will not sin I will not do this and this evil 3. It is requisite to observe and oppose the first rising of sin in the motions and desires thereof in the thoughts of it with a sigh groan ejaculation calling to minde some text of Scripture against it and stirring some detestation of it and calling upon our selves to keep our former resolutions against it The conception of sin is by the stirring and moving of ill desires within 4. Shun the occasions of evil Gen. 39. 10. Prov. 11. 14. all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us Solomon saith Look not on the wine when it is red Prov. 23. 31. Secondly Our care of avoiding sin must shew it self specially against our own sins Ezek. 18. Cast away all your transgressions by which you have transgressed Psal. 18. 23. Reasons 1. Where the danger is greater the care of preventing must be most used Every man is soonest and most easily overtaken with these sins 2. What will be a greatest proof of his truth and sincerity and so the surest foundation of his comfort that should he be most carefull to practise this will make it appear that he strives against sin because it is sin when he striveth against those evils that are most pleasing to him 3. What will most further him in the works of sanctification and amendment of life that ought he most diligently to indeavour now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself kill that sin and the rest will be more easily killed 4. There we should bestow most pains in which if we do not use care we lose our labour in other things Means were prescribed before to be used against sin in generall you must apply these in particular against your particular sins Pray often against these meditate and resolve most against these observe and resist most the first rising of these shun the occasions of these first A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time CHAP. XIV Of the cause of forbearing Sin of abhorring it and of small Sins THe main cause of our forbearing any sin should be the sinfulnesse of it that is because it is repugnant to Gods will and offensive to him Isa. 59. 2. So Ioseph How shall I do this great evil and sin against God Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed and he might have done with so much safety and assurance even this It was a sin against God Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10. Reasons 1. This is the very proper cause of all the other evil effects of sin and herein doth the very evilnesse and vilenesse of it consist The foul nature of sin stands in this that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject 2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty then if we forbear it on this ground and further then it ariseth from this ground it is nought worth to our comfort nor shall bring us any everlasting reward Ezra 9. 14. Eadem velle nolle ea demum firma est amicitia 3. Unlesse this thought make us flye from sin we shall never forbear it constantly nor universally because no other motive will still and every where hold We must not only avoid sin but abhorre it Psal. 97. 10. Isa. 30. 22. Rom. 12. 9. David saith I hate vain thoughts Paul mentioning divers evils saith God forbid The wicked and much more wickednesse is an abomination to the just 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination 't is so to God it should be so to men Reasons 1. Because our affections must be conformable to God's Prov. 6. 16. He hateth nothing simply but sin and sinners for sins sake 2. Sin in it self is most hatefull because most hurtfull to man and injurious to God The ground of hatred of any thing is the contrariety of it to our welfare as we hate wilde fierce and raging beasts for their mischievousnesse a toad and serpents for their poisonousnesse which is a strong enemy to life and health so we hate thieves and murderers Sin is the most mischievous and harmfull thing in the world Our hatred against sin must have these properties 1. It must be universall we must hate all sins Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins gainfull and profitable sins as well as others Hatred is of the whole kinde See Iob 34. 32. 2.
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
say that men might know Gods being and bounty by his works Others urge Rom. 1. 19. Act. 14. 17. The Scripture is the only means of knowing God savingly therefore it is called salvation Heb. 2. 3. See 2 Tim. 1. 10. Quid erit mundus sublato verbo quam infernus merum Satanae imperium Luther loc commun 1. Clas cap. 23. If that were true Doctrine then men may be saved without Christ or they may be saved by Christ who either know him not or believe not in him for the works of God can never reveal Christ. Solus Christus medium speculum est per quod videmus Deum hoc est cognosâ—inus ejus voluntatem Luther loc commun Clas 1. c. 1. Non solum periculosum sed etiam horribile est de Deo extra Christum cogitare Id. ibid. No man comes to the Father but by me See Iohn 17. 3. Acts 4. 12. Col. 2. Ephes. 2. 12. saith That the Gentiles were without hope and without God in the world therefore they could not conceive hope of remission of sins from the creatures Rom. 1. 20. The invisible things of God viz. his Power and God-head may be known by the contemplation of the creatures but not his mercy in pardoning sins and the hope of salvation by redemption For that power and God-head strikes a fear into a man and requires perfect obedience but doth not promise remission of sins It is true that God instructed the Heathens by his works of Creation and Providence But never any yet could instance in one of them and say assuredly that by using well their naturals he came to eternal life Zuinglius said That God did extraordinarily work grace and faith in the Heathens which opinion of his is much exagitated by the Lutherans and he is justly forsaken by the Orthodox in this point The Papists and Arminians say That God gives an universal sufficient grace to all men even to Pagans Paul Rom. 1. speaking of them all saith They became vain in their imaginations That is an excellent speech of Augustines Qui dicit hominem servari posse sine Christo dubito an ipse per Christum servari possit See Mr Burgesse of Grace Sect. 12. Serm. 120. It were a worthy work for one to collect the several places in Scripture where the relations of Christ to his Church are mentioned his various denominations also and representations are expressed they being all great props of faith CHAP. II. Of CHRIST I. His Person IN Christ we must consider two things 1. His Person 2. His Offices In his Person also we must consider two things His Natures and the Union of them His Natures are two The God-head and the Manhood The Union of them is such as is called Personal which is a concurrence of two Natures to make one Person that is an individual subsistence as the soul and body in one man I shall therefore treat of these three things The God-head of Christ. The Manhood of Christ. The uniting of these two in one Person Concerning the God-head having shewed that Christ is God even the second Person in Trinity I now will shew how he is God and why he was to be God He is God the Son the Sonne of God he calleth himself the Son and is so called of his Church Not the Father nor the holy Ghost but the Son took our nature upon him for we are admitted into the Church with this faith being baptized Into the Name of the Father Sonne and holy Ghost He became our Saviour that he might make us sons unto his Father But consider how he is God not by Office nor by Favour nor by Similitude nor in a Figure as sometimes Angels and Magistrates are gods but by Nature he is Equal and Co-essential with his Father there is one God-head common to all the three Persons the Father the Sonne and the Spirit and therefore it is said That he was in the form of God and thought it no robbery to be equal with God Phil. 2. 6. Loe an equality to God the Father is ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same In the next place I shall shew why he must be God There are four Reasons of it 1. That he might be able to suffer 2. To merit 3. To do those things which must be done after suffering and meriting And 4. For the further manifestation of Gods love to man First I say that he might be of power to suffer what was to be suffered by our Redeemer that is the punishment due to our sins For our Redeemer must no otherwise redeem us then by being our Surety standing in our very stead supplying our room and sustaining in his own person that punishment which all our sins had deserved at the hands of Gods Justice He must be a propitiatory Sacrifice for sinne he must be made sinne for us our iniquity must be laid upon him and he must bear our sins in his body upon the Tree Christ must suffer for sin Now the punishment due to our sins was the horrible wrath of God a burden so heavy as no shoulder of any meer creature could bear it for there is no proportion betwixt the weaknesse of man and the anger of God Wherefore he was to be God that the omnipotent power of the God-head might uphold the frailty of the manhood to the end that it might not be oppressed with the weight and sink down in despair discouragement impatiency dejectednesse or the like inconveniences which had he been driven unto he had sinned and so should have lost himself in stead of redeeming us This seems to be meant by the brazen Altar upon which the Sacrifice must be burnt and which was made with wood but covered with brasse so Christ was man but the weaknesse of the humane nature was covered with the power of the Deity that it might not be consumed Wood would have been burnt with fire brasse would not man would have been swallowed up with those sufferings had not the Divine Power upheld the same Secondly He must be God that the God-head might give worth value meritoriousnesse unto the sufferings and obedience both which the humane nature performed To the end that one man might stand in the stead of all men and that God might account himself as much satisfied in his Justice by his sole and short sufferings as if all men had suffered everlastingly and as much honoured by his obedience as if all men had obeyed it was requisite that that one man should be made more excellent then all men put together and so he was made by being God and man For the humane nature of Christ in that it is personally united unto God and hath the God-head dwelling in it bodily so that the body is the body of God and more worth then all the
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
souls of men 2 Cor. 11. 3. Ministers must preach often especially on the Sabbath Our Saviour preacht every Sabbath day Luk. 4. 21. So did Paul Act. 17 2. See 2 Tim. 4. 2. The Fathers preacht twice every Lords-day and almost every week-day Paul bids the Minister preach in season and out of season the Sabbath by reason of the publick meeting is a season of preaching it is requisite therefore for him to preach every Sabbath Again Christs custom was to go into the Synagogue every Sabbath-day and so the Apostles 3. The sanctifying of the Sabbath must be done in the best manner that may be both by Minister and people the Minister must be helpful to the people in the sanctifying of it he may then preach if he will give himself to reading and study as he is commanded 4. His duty is to labour in the Word and Doctrine that is to take great pains in it therefore he must preach Sabbath after Sabbath 5. Every one is required to be plentifull in the work of the Lord therefore the Minister in his special work of preaching must be plentifull and this he is not unlesse he preach at least every Sabbath and if his strength will serve him twice both morning and evening Ministers must in their preaching denounce Gods wrath against sinners 1 Sam. 12. 25. How comminatory are our Saviours words O generation of vipers how can you escape the condemnation of hell And Woe unto you Scribes and Pharisees Hypocrites And Woe unto the world because of offences And Woe be unto you that are rich and that laugh There shall be weeping and wailing and gnashing of teeth Paul is sharp 1 Cor. 6. 9 10. For such things sake the wrath of God comes upon the children of disobedience Tribulation and anguish shall be upon every soul that doth evil Moses dischargeth many vollies of curses upon those which break the Law of the Lord. Reasons 1. Because there is in every man an old man to be beaten down the threats of the Word are a necessary instrument for working in a man a hatred of sin 2. There remaineth in the best of Gods servants much presumption whereby they are apt to imbolden themselves in sinning the Law must make way for the Gospel the threats of the Word are a most needful means of humiliation This is the most fruitful and profitable teaching It is good for the impenitent to make him repent and for the penitent to make him repent more if they wisely limit the threats they utter There is a Frierly kinde of preaching to presse resemblances and similitudes too farre and a Jesuitical preaching to declaim much against Hereticks and urge some things of Morality But the best preaching is to convince men of their misery by sin and to shew them the way to avoid it Plain preaching is most profitable for a mixt Auditory He is the best Scholar that can teach Christ plainliest and for my part if I would set my self to be idle I would choose that kinde of preaching which is counted so laborious Dr Taylor on Tit. 9. Paul saith he there being the greatest Schollar of all the Apostles was the most fearful to make the least shew of it Doctor Preston being asked Why he preached so plainly and dilated so much in his Sermons answered He was a Fisherman Now Fishermen said he if they should winde up the Net and so cast it into the Sea they should catch nothing but when they spread the Net then they catch the Fish I spread my Net said he because I would catch the Fish that is I preach so plainly and dilate so much in my Sermons that I may win souls to Christ. Ministers must preach in the evidence and demonstration not so much of Art or Nature as of the Spirit and Grace Many turn sound preaching into a sound of preaching tickling mens ears like a tinkling cymbal King Iames resembled the unprofitable pomp of such self-seeking discourse stuft with a vain-glorious variety of humane allegations to the red and blew flowers that pester the corn when it stands in the field where they are more noisom to the growing crop then beautiful to the beholding eyes There is a kinde of fine neat dainty preaching consisting in well-sounding words and of strains of humane wit and learning to set out the skill and art of the speaker and make the hearer applaud and commend him which a man may well doubt whether ever God will blesse to the winning of souls These self-preaching men that make preaching little else but an ostentation of wit and reading do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use this course is of all other the fittest for the memory of speaker and hearer for the capacity of the simple and for the profitable making use of all learning and reading It giveth least scope to wander from the Text and holdeth a man most closely to the revealed will of God It hath the clear example of Christ who Luk. 4. having read his Text first interpreted it then observed the points of Doctrine saying This day is this Scripture fulfilled in your ears Then he began to apply it by way of reproof which he illustrated with â—it examples out of Scripture and so would have proceeded but his hearers moved with rage interrupted him The Doctrine must be soundly deduced out of the Text and then substantially handled It is a proposition either expressed in the Text or else concluded from it It must be proved by a Text or two of Scripture and confirmed by reason taken from the causes or effects or some other logical argument The Use is a Proposition syllogistically inferred from the Doctrine as the Doctrine is from the Text. The chief kinds of Uses are 1. Confirmation of truth 2. Refutation of error 3. Reproof of sin mixed with terror and dehortation 4. Instruction mixed with exhortation to do well 5. Consolation or strengthening for and in well-doing All Doctrines will not yeeld all these Uses but some one some another wherefore those must be taken that are fittest for time place or matter The preaching of all Doctrines is to end in Use and Application When Christ had laid down all the speculative considerations about the day of Judgement he bids them make use of it Matth. 24. â—2 Exhortation is so necessary that all the ministerial work is called by this name Act. 2. 40. 13. 15. See 1 Tim. 4. 13. 6. 2. In all the Epistles after the doctrinal part followeth the hortatory Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers 1 King 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoyned to Ministers under the Gospel Isa. 58. 1. Tit.
I have shewed in my first Book of the Scriptures Secondly It tends to the extream dishonour of Christ 1. In making other Intercessours 2. In making each man his own Saviour by his own works 3. In feigning a Purgatory Thirdly It tends to the damnation of mens souls 1. In drawing them to put confidence in their own works 2. In making them content with lip-labour in stead of prayer 3. In mocking them with counterfeit confession 4. In teaching them to commit Idolatry 5. In teaching them the doctrine of venial sins and that these may be pardoned without either confession or contrition There is a double way of advancing Antichrist First In way of Worship and Superstition Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar Secondly By publishing and maintaining the Doctrines of Popery the most refined Doctrines conditional Decrees Free-will Auxilium sufficiens omnibus ad salutem media scientia in God and Universal Redemption in Christs intention final Apostasie These are the Jesuites Doctrines Arminius had it from them Christians that have cast off Popery should be so farre from returning again to Babylon that they should pray for the destruction and utter ruine of that man of sinne and with confidence expect the accomplishment of the Prophecies in that kinde The End of the sixth Book THE SEVENTH BOOK OF OUR VNION And Communion WITH CHRIST And our Spiritual Benefits by him and some special Graces CHAP. I. Of our Union with Christ. HAving handled the work of Redemption in the Nature and Person of it Now I shall speak of the Application of it by the holy Ghost That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed Four things are considerable in it 1. The foundation of it 2. The efficient cause or worker of it 3. The persons who shall be made partakers of it 4. The parts of this work 1. Union and conjunction with Christ. 2. Communion with him The ground work of it lies in three things 1. The donation of God the Father Iohn 6. 39. All that my Father hath given me shall come to me 2. The intendment of Christ in all the work he wrought Iohn 17. 19. For their sakes do I sanctifie my self that is separate my self to the work I undertook 3. The Fathers accepting it done for them as heartily as if they had done it in their own persons 2 Cor. 5. 19. 2. The efficient cause of it the holy Ghost that is the third Person in the Trinity who is equal to the Father and the Son The making of man was in some respect appropriated to the Father redeeming him to the Son the making it effectual and applying it was the work of the holy Ghost 14 15 and 16. Chapters of Iohn I will send the holy Ghost The Comforter he shall lead you into all truth Convince you of sinne righteousnesse and judgement There is no one branch of our partaking of Christ but what is totally ascribed to the holy Ghost The sending of the Gospel is by the holy Ghost they are the gifts and graces of the holy Ghost Faith Union with Christ and Communion with him in all his Offices are from the holy Ghost the Spirit teacheth governeth comforteth Reason Because no inferiour person could effect it Ephes. 1. 19 20. Thirdly The Persons to whom this work of application belongs or who shall be made partakers of Christ but the Decree of Election and Reprobation have been handled already There are a certain number whom God hath appointed to come to life by Christ the Spirit of God will make the means effectuall to all his Fourthly The parts of this work 1. Union and conjunction with Christ. 2. Communion with him 1 Ioh. 5. 12. I shall first speak of our Union with Christ. Christ is said to dwell and abide in us and we are said to be Christs to be partakers of Christ to be cloathed with Christ and abide in him The Spirit of God sets it out in five similitudes 1. Of food made one with the body Ioh. 6. 5 6. 2. Of Head and Members Ephes. 1. 22 23. 3. Of the foundation and building Ephes. 2. 20 21 22. 1 Pet. 2. 4 5 6. 4. Of the stock and branches Ioh. 15. 4 5 6 7. 5. Of the Husband and Wife Ephes. 5. 31 32. We must be one with Christ as we were one with the first Adam say some two wayes 1. Naturally as we bore his image 2. Voluntarily as we consented to his Covenant so with the second Adam 1. Naturally by receiving of his Spirit 2. Voluntarily consenting to his Covenant Though it is not easie to conceive how we can be said to have consented to his Covenant but as being in him and so his consent did include ours The Union begins on Christs part he layes hold on me by his Spirit Rom. 8. 9. Phil. 3. 12. Gal. 4. 5 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ and accepts him for our Head and Husband for ever Iohn 1. 12. Ephes. 3. 17. He will take Christ 1. With all his Offices for a Lord as well as a Saviour 2. With all his graces 3. With all his inconveniences Christ with poverty with disgrace with the stake There is a three-fold Union between Christ and a Believer 1. Mystical with Christ as a Head the fruit of that is intimacy 2. Moral with Christ as a patern or example 3. Judicial with Christ as a Surety whereby we are concerned in every act of Christs mediation the fruit of this is interest This Union between Christ and us is wrought by the Spirit Ephes. 4. 4. He unites God and us and us one with another He works it by the Ministery of the Word 1 Cor. 1. 9. Iohn 6. 44 45. and a religious use of the Seals 1 Cor. 12. 13. Rom. 6. 3 5. 1 Cor. 10. 16. Some make our Union with Christ to be only a relative Union others an essentiall personall Union as if we were Godded with God and Christed with Christ. I would not be too bold with those expressions of Nazianzen because I see they are abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First There is more then a relative Union as that place 1 Cor. 6. 17. forcibly proves 2. These Reasons 1. This Union is set forth by similitudes which shew a real Union Iohn 15. 1. 1 Cor. 12. Head and Body 2. Because our Union with Christ is compared to the Mystery of the Trinity and is like to the Union of the Persons in the Divine Nature Ioh. 6. 57. 14. 20. 17. 21 22 23. We are one not in the same kinde or degree of Union nor in so high and glorious a manner 3. Because it is not a Union founded only in terms of Scripture but
really wrought by the Spirit of God 1 Cor. 12. 13. 4. Because there are real effectual comforts and graces derived to us from hence Rom. 6. 4. Phil. 3. 10. Secondly It is not an essential Union 1. Because the Union is mystical not personal the two Natures in Christ are essentially united because they are made one person it is a Union of persons our persons are united to Christ yet not a personal Union we make not one person but one body with Christ and not one body natural but mystical 1 Cor. 6. 17. 2. Those that mingle and confound the persons make the mystical Union higher then the personal the personal Union did not confound the Natures make the man God Object The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature Answ. We must not apply that to Union which is proper to Communion Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body Head and Members is Christ mystical the parts are of the body but not the body There is a great deal of difference between the Divine Nature as it was in Christ and as it is in us Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head we are only partakers of the Divine Nature the God-head dwels in him personally in us spiritually 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature This Union between Christ and us is 1. Real though he be in Heaven we on earth because the same Spirit that dwels in him dwels in us it is not only notional nor moral as betwixt friends 2. Mutual I am my Beloveds and my Beloved is mine and total whole Christ God and man is ours and the whole man soul and body must be his Psal. 45. 10. therefore we are said To eat his flesh Drink his bloud 3. Spiritual Christs Spirit is communicated to us and abides in us 4. Operative where Christ dwels by his Spirit he casts out Satan and takes possession of the soul and furnisheth it with his graces repairs his Image in us communicates his life to us gives us strength to bear crosses 5. Intimate Iohn 17. 21. Cant. 8. 12. it was not enough to say My vineyard but my vineyard which is mine 6. Strong and inseparable Death dissolves marriage not this Union Rom. 8. 34 35 36 37 38. It brings us nearer Christ by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day This Union with Christ is one of the deep things of God one of the great mysteries of the Gospel Ephes. 5. 30 32. Our Saviour in his preaching began with the Doctrin of Repentance Mat. 4. 17. then went to that of Sanctification in general in the fifth sixth and seventh Chapters of Matth then he proceeds to the Doctrin of Faith sixth seventh and eighth Chapters of Iohn and lastly to his Union with the Saints fourteenth fifteenth and sixteenth Chapters of Iohn There are three mystical Unions not to be understood by a creature 1. The Mystery of the Trinity wherein three distinct Persons make but one God Deut. 6. 4. 2. Wherein two distinct Natures make one particular person so there is one Christ 1 Cor. 8. 6. 3. When two distinct Natures and Persons are united by one Spirit so there is one Church Cant. 6. 8. How to know whether I am united to Christ. I have then received the Spirit of Christ 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit lives by the Spirit is led by the Spirit Two Rules to know that Christ is then first A Spirit of Mortification he 1. Helps thee to subdue thy darling sins 1 Iohn 3. 8. 2. Helps thee to overcome thy secret spiritual sins the power of natural conscience may keep under grosse sins but what power have you to subdue contempt of God impenitency hardnesse of heart pride envy Secondly Christ is also a Spirit of Sanctification 1 Pet. 1. 2. 1. In renewing the inward man That which is of the Spirit is Spirit 2. In transforming the outward man 1. He is willingly ignorant of no truth 2. He lets it break forth into practice 3. Layes out whatever is dear to him for Christ as Nehemiah Esther Benefits which flow from our Union with Christ 1. Reconciliation God looks not upon us as enemies Luk. 2. 14. 2. Union with the holy Trinity God the Father Christ dwels in God and God in him 1 Thes. 1. 1 2. The Spirit he is said to abide in them and they in him 3. He hath an interest in all Christs relations Iohn 17. I go to my Father and your Father my God and your God this gives boldnesse and accesse to the throne of Grace 4. The Promises come to be yours by your union with Christ 2 Cor. 1. 20. they are made with Christ and with you in him he is Primus foederatus say some yet others say Christ is Mediator of the Covenant but not a party with whom the Covenant is made I will forgive their iniquities c. this they say is not made with Christ who knew no sinne Besides they urge that it is expresly said I will make a new Covenant with the house of Israel c. And all spiritual priviledges 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse 5. We are presented to the Father through Christ he not onely presents your services but persons Exod. 12. 29. Heb. 7. 24 28. Eph. 1. 6. Phil. 3. 9. The end or intendment of this Union 1. To be the highest exaltation to his people that their persons are capable of the Angels are not so united to Christ as the Saints they are his servants not his members 2. That this might be the foundation of all Communion betwixt Christ and the soul he is the head we the members by vertue of the hands union with the head are all living operations He is the foundation we the building He the stock we the branches He the Husband we the Spouse by vertue of this conjunction he looks for duties from us there is a living in him a bearing fruit in him and we for priviledges from him we partake with him in his Righteousnesse Victories Graces Inheritance Directions to preserve our Union or Conjunction with Christ He is united to us by the in-dwelling vertue of his Spirit 1 Cor. 12. 13. 1 Iohn 3. 24. 4 13. and by faith Iohn 1. 12. 1. Do not grieve Gods Spirit Ephes. 4 23. Delicatares est Spiritus sanctus Tert. if he counsel rebel not 2. Maintain thy faith beleeve strongly against all doubts and apprehensions of thy own unworthinesse the Spirit comes by faith Gal. 3. and it is kept by it faith is the bond of union on our part as the Spirit on Gods 3. Use the
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
all things to do Gods will The motive to that is only love of himself or some outward thing 2. From the perfect goodnesse which was required in Adam in the Covenant of works for that was not only a will and endeavour to Know and Do but an actual Knowing and Doing They differ as much as shooting at the Mark and hitting it Purity consists in freedom from mixture with that which is of a baser nature as when silver is mixed with lead or drosse it is impure All godly men must be pure Titus 1. 15. The Apostle Paul describes godly men by this Epithete Our Saviour telleth his Apostles Now are you clean or pure all is one by the word which I have spoken unto you Joh. 15. 3. Mat. 5. 8. Ps. 24. 4. 2 Cor. 7. 1. He that hath this hope purisieth himself as he is pure Reasons 1. Because he hath to do with a God of pure eyes which can abide no iniquity nor unclean thing and therefore one must be pure else he cannot possibly be accepted with him nor have any of his services favourably entertained 2. The Lord Jesus by his Spirit and Word and by faith doth dwell in the heart of his people now Faith the Word and Spirit will purisie all these are clean and pure things of a cleansing and purging nature therefore he in whom they be must be pure Purity or being purged is opposed to foulnesse and uncleannesse Uncleannesse is a deformity cast upon a thing through the cleaving to it of some thing worse and baser then it self Sinne is the uncleannesse of the soul which defiles it and makes it deformed and unpleasing to God so that he can take no delight in it not admit it into any society and familiarity with himself Purity is a freedome from sin because that is the only thing which can pollute the soul. There is a double freedom from sinne one when it is not at all in the soul nor no spots or stain of it and so no man is pure another when no uncleannesse is suffered to remain but is washed off and purged away by the application of the bloud of Christ and the water of true repentance so that no stain of sinne is there allowed or suffered to rest upon the soul and this is the purity meant 2 Sam. 22. 27. when a man is careful to observe lament confesse resist crave pardon of and strive against all the sinful and corrupt fruits of his evil and naughty nature which cannot be altogether repressed How far this purity must extend 1. To the heart which Salomon wisheth a man to keep with all diligence and of which the Apostle saith That faith purifieth the heart because God searcheth the heart and his pure eyes do principally look unto the inside 2. To the Tongue likewise Salomon saith of the pure His words are pure 3. To the Actions Psal. 24. 4. He then is a pure man which doth with such due care oppose and resist the sinfulnesse of his nature that either it doth not break forth into sinful thoughts words and deeds or if it do he labours presently to purge himself by confessing and bewailing the same before God by humble begging of pardon by renewing his purposes and resolutions of amendment and by labouring to rest upon the bloud and merits of Christ for pardon He that doth this is altogether as free from sinne in Gods account as if he had not sinned God esteeming him as he is in Christ. The Excellency of the work of Sanctification Christians look on the grace of Adoption Justification and spiritual Wisdom as high Priviledges but through the Devils policy they look on this as a drudgery whereas there is not a greater priviledge or higher favour all the subjects of Christs Kingdom are holy Isa. 4. 3. Chap. 35. They have Gods Image repaired in them which consists in righteousnesse and true holinesse Holinesse is a conformity of the frame of the heart to the will of God Christs life is communicated to them whereby they die to their corruptions and labour to live according to the rules of the Gospel This is a great priviledge to be a Saint Reasons 1. Because holinesse is the Lords own excellency it is his great Attribute He is glorious in holinesse The Cherubims Isa. 6. sing holy and the Church sings so in the Revelation 2. It is the Image of God wherein he created man when he intended to make him a beautiful creature See Ephes. 4. 24. 3. It is a great part of the happinesse which the people of God shall enjoy in heaven to all eternity Ephes. 5. 27. 4. A soul that is empty of it is abominable in Gods sight Psal. 5. 5. Hab. 1. 13. there are but two sorts of creatures capable of holinesse Angels and Men the Angels as soon as they were sin'd for ever thrust out of heaven as soon as man sinn'd God cast him out of Paradise and God left the greatest number of men to perish 5. God every where pronounceth such blessed and makes great Promises to them This Priviledge is communicated to every one under the Dominion of Christs grace Isa. 11. from vers 1. to 12. 1 Pet. 2. 8 9. and to none else the world is Satans Kingdom This serves to comfort and cheer the soul what ever God doth for any he never gives a greater pledge of his love then to sanctifie them God gives holinesse for the onely great standing Evidence of his Favour Holinesse is the Evidence of thy Election Calling Justification Adoption Justification and Adoption have Comforts which Sanctification hath not yet this cleares them to me The work of Sanctification is imperfect in all the servants of God while they are in this world Rom. 6. per totum the seventh and eighth Chapters 2 Cor. 5. 11. Ephes. 4. 18. to the end First Those gracious Qualities which the Spirit of God hath wrought in the soul are but feeble and initial 1 Cor. 13. We know love and beleeve but in part Secondly There remains still a body of corruption a depravation of all the faculties of the soul which consists in aversnesse from that which is good and pronenesse to all evil therefore Sanctification consists in mortifying those reliques of corruption Col. 3. 5. Rom. 7. lat end 1 Iohn 1. lat end Thirdly While Gods people are in this world no good things they do are perfect yea they are all tainted with corruption Isa 64. 10. The Lord could as easily make Sanctification perfect as Justification He hates the stain of sinne as well as the guilt and the Law requires a pure nature as well as pure life but God suffers the work of Sanctification to be imperfect and these reliquiae vetustatis as Augustine cals them remain 1. Because he would have his people fetch their life from the intercourse they have with Christ the exercise of faith and delights that his people should stand in need of Christ if Sanctification were perfect
this life thus 1. In the letter of it though delivered by never so faithful Ministers it is able to do nothing therefore these things are often preacht and men not bettered when the Spirit accompanies it it is efficacious See Rom. 1. 16. Phil. 2. 15. The preaching of the Gospel is 1. The only means of the revelation of this life 2 Tim. 1. 10. 2. It is the divine seed whereby the Lord conveys this life and begets it in the soul 1 Pet. 1. 23 25. This work of the Gospel consists in five things 1. The preaching of the Gospel opens the understanding makes us see the misery of sinne and the excellency of Christ and the things of God Ephes. 1. 2 Cor. 5. 2. It makes the will and affections to relish Christs sweetnesse perswades the heart to chuse him and consent that God and they may be united in a league of friendship this is the work of faith 3. Turns the heart from all evil wayes it walkt in men are said to be pull'd out of the power of Satan 4. Creates in the soul and stampes in it all the Graces wherein Gods Image stands 5. By administration of the promise and instruction fortifieth the soul and makes one do all things belonging to this life Arminians give too much to man and too little to Christ. Antinomians and Familists give too much to Christ and too little to man They give so much to Christ that they abolish the nature and act of the creature they say Christ must do all and we can do nothing They dream of an insensible motion without us place Grace in a naked apprehension there must be not onely a work for us but in and by us The work of the Father is in heaven of Christ on the Crosse of the Spirit within us Col. 1. 29. They deny not onely mans work but the Spirits work in us Rom. 16. 20. Secondly They say Christ must do all and we after we have received Grace nothing there is not a coordination but subordination of our wils to his grace though at our first conversion we were meerly passive yet when Grace is received we may act motion follows life Col. 2. 4. The Familists deny all inherent graces in the Saints because it is said we do not live but Christ he they say beleeves repents as if we lived not at all and he is formally all habits and graces but the Scripture grants habits and graces to be in a man Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9. 2. The sins of our actions then could not be charged on our selves but on the faint operations of his grace Marks and Evidences of spiritual life First Every creature which lives values life A living dog is better then a dead Lion If one values his life he will prize 1. Pabulum vitae Attend on the Ordinances the Word Sacrament Prayer Communion of Saints 1 Peter 2. As new born Babes Cantic 4. latter end 2. He will avoid what is destructive to life Beware of grieving and quenching the Spirit Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it or noysome lusts 3. He will endure any evil and part with any good rather then part with life Secondly This new life brings alwayes a great change along with it when a childe quickens in the mothers womb she findes a great change so when Paul and Manassâ—h and the blinde man Ioh. 9. were converted unlesse they were religiously trained up as Timothy from their youth Thirdly Sense a spiritual sense in the soul senses exercised savour the things of God Rom. 8. Fourthly Every life hath some kinde of motions and actions that are sutable to it as in this spiritual life 1. That inward work of adhering to Christ as their chief portion the fountain of all their good a true faith 2. Repentance labouring to cast out corruption and to turn to God 3. The Spirit of Prayer You have received the Spirit of Adoption whereby you cry Abba Father Our Law judgeth a childe alive that was heard to cry 4. The minding of heavenly things Col. 3. 1 2. 5. Life hath a sympathy a fellowship with those that are members of the body the same quickning Spirit lives in all Christians weep with them that weep and rejoyce with them that rejoyce 6. If we be regenerated we do that to God which children do to their Father 1. Honour him and stand in awe of him 2. Rely on him as the fountain of all our good as children do on their parentâ— for a supply of all their wants 3. Are obedient to him Motives to live to God 1. It is a dishonour to God when the creature seeks to exalt self that which I make my utmost end I make my God Phil. 3. 10. 2. Consider the self-denial of Christ he came from heaven to do the will of him that sent him Rom. 15. 3. Means of spiritual life 1. Labour to get thy miserable condition by nature set close upon thy spirit how thou art dead in sin 2. Study to get into Christ 1 Iohn 5. 12. onely he can quicken he is never got but by Faith Luke 15. the Prodigal is the pattern of a converted soul. See vers 31. CHAP. XIV The Sanctification of the whole Man Soul and Body VVE should live more to the soul then body Psal. 119. 175. 141. 8. 142. 7. 143. 11. 1. The soul is distinct from the body as the operations of it shew 2. It lives when the body dies Eccles. 12. 7. Mat. 10. 28. 3. It is far better then the body 4. The concernments of the soul are higher then those of the body 1 Pet. 3. beginning 5. The sicknesse and death of the soul is worse then that of the body 1 King 8. 38. Ioh. 8. 21 23. 6. We never live to any purpose but when the soul lives 1. Of the faculties of the soul. Grace spreads it self through all the faculties A faculty is an ability of producing some effect or operation agreeable to our nature and for our good implanted in man by nature There are three reasonable faculties proper to men alone 1. The Understanding by which we know truth 2. The Will by which we desire good 3. Conscience a power of ordering our selves to and with God I. Of the Understanding It is that power which God hath given a man to acquaint himself with the Being Properties and Differences of all things by discourse Or it is that faculty by which we are able to inform our selves of the general natures of things Sense alone perceives particulars the understanding abstracts things and forms in it self the general natures of things I see this or that man but understand the nature of man The Object of it is omne intelligibile Truth in general in the utmost latitude and universality of it is the object of the Understanding good in the general in the universality of its nature is the object of the Will therefore till
The activity of grace appears chiefly in our love and desire for the good things of Christians are not yet enjoyed and therefore is this affection so much exercised 1. In general the work of grace is to renew that which our original corruption spoiled in the affections or to repair the image of God once stamped there It takes off the desire from the creature and turns it to the proper object of it in a due order method and measure 2. Particularly 1. The true object of a sanctified desire primary and ultimate is God Christ and all the graces of his Spirit and the means of Grace the Ordinances and in a due place moderately the creature and what ever is helpful to me We ought to desire 1. For our selves only good things Prov. 11. 23. God chiefly Psal. 42. 2. Revel 3. 2. Christs righteousnesse and the vertues of the Spirit the means and helps to grace as the sincere milk of the Word and the company of the Saints and the like helps as Paul desired to see Timothy places and occasions of doing good if we finde our selves furnished for them 1 Tim. 3. 1. Natural benefits and good things health liberty We ought to desire for others their conversion Rom. 10. 1. and growth in grace and salvation the welfare of the Church Secondly The act or measure of it carried to its proper object God and Christ with greatest intensnesse called hungring and thirsting As the Hart pants after the water brook and moderately carried to the things of this world grace is a spur to our desires for spiritual things and a bridle to them for earthly We must 1. Desire spiritual things more then temporal Mat. 5. 6. 2. Among spiritual things those most which may do us most good as Paul bids us covet spiritual gifts chiefly that we may prophesie 3. The publick good more then our own There is no evidence of grace so constantly to be found in a gracious heart as the holinesse of their desires Nehem. 1. 11. The desire of our hearts is toward thee Rom. 7. Cant. 1. Draw me and we will run after thee Reasons 1. Because their good is absent from them the heart which cannot say I pray and believe can say I desire to pray and believe The true desire of grace is grace it self in a degree 2. The Saints of God have ever pleaded their desires as an evidence of their interest in God when they could plead nothing else My soul longeth for thy salvation Marks to try whether our desires after these things be sanctified First Then thou desirest all that is good Christ Grace the Ordinances the Gospel holds out Christ to be good to me therefore one may somewhat desire this and not be sanctified I must desire him to be my King and Lord as well as my Saviour Secondly It hath five Properties 1. It is the greatest and strongest the soul hath of rational not sensitive desires therefore set out by hunger and thirst panting after God Whom have I in heaven but thee and in the whole earth in comparison of thee Desires put out on Election and counsel are put out most on these things 2. It is accompanied with sadnesse and languishing if it attain not the thing desired Hope deferred makes the heart sick 3. They would enjoy the object presently Balaam could desire it at later end If I desire a thing as an end I cannot but desire it presently 4. These desires are constant till the thing be fully enjoyed Ioh. 4. 14. 5. Such desires are operative otherwise if they put us not on the use of means they are not right Such an one will be at any cost for exalting adorning that thing What is a mans happinesse end glory he desires to make as excellent as may be Who ever truly desires spiritual things desires them as their glory they will give all for the glory of Christ and the beauty of the Gospel How to know whether our desires after the things of this life be sanctified try that by two things 1. In the point of subordination as they may stand with subordination to the great things he desires As farre as these outward things may be usefull and helpfull to the things of Gods Kingdome One thing have I desired saith David as an end Zeâ—h 7. 5 6. Whether you eat or drinke or what ever you doe and so desire do all to the glory of God 2. You shall try it by the moderation of your spirit If you desire these things as inferiour goods 1 Cor. 7. 27. Means or Directions to keep your desires strong and vigorous after spiritual things and to moderate your desires after earthly things Of the first 1. Labour for a thorow knowledge and acquaintance with these spiritual things knowledge of a thing stirs up the appetite Two men did vehemently desire a spiritual communion with God Moses and Paul and none knew more of Christ then these Study the things of God of Christ and Gods Kingdom not only a speculative knowledge but a practical taste of God rest not till thou hast some experience of this supernatural object Other truths quickly â—loy when one understands an Art or Tongue the knowledge of spiritual things quickens the appetite and enlargeth the soul. 2. Labour to be acquainted with thine own emptinesse how empty of all grace and full of corruptions thou art Tecum habita labour to get a sense of these things what a great evil an hard heart is and what it is to be deprived of God so the Lord counsels the Angel of Laodicea 3. Hope of attaining is the whetstone of desiring study those promises He will satisfie the hungry soul and those that thirst after the Well of life and open thy mouth and he will fill it Directions how our desires after the things of this life may be sanctified In general The sanctification of these desires stands in their moderation we must have a care that they be not inordinate First Labour in general for a contented minde Heb. 13. Be without covetousnesse Get a contented spirit which may stand in an indifferency to these things 3. Rules 1. Let thy desires be fully let out after the things of heaven this will moderate them to all other things because they will satisfie them 2. Labour to be rightly informed what all these worldly things are and thy soul will be moderate toward them know six things of them 1. None of all the things of this life have any good in them to us further then they are useful There is a necessity of food and raiment to uphold our natural being but otherwise all these things are but useful in a subordinate way not good further then of good use 2. They are of no use at all to the saving of thy soul I am going to a place said the Martyr where money is nothing worth the thing I am to look after is the saving of my soul. 3. They are all by Gods own appointment most
hope will puririsie himself as he is pure One cannot have a Gospel-hope and lead a wicked life Fourthly This hope will never deceive you or make the soul ashamed Rom. 5. 5. The hope of the wicked is like a Spiders-web and the giving up of the ghost Means to get a sanctified Hope In general you must labour to be new-creatures the Spirit of God must work it 1. Let thy hope never rest on any thing but a word of God Rom. 15. 4. there is no bottom for this Anchor but that 2. Meditate on the All-sufficiency of God who hath given thee that word Rom. 4. 18 19. Psal. 9. 10. 1. On Gods Almighty power how infinitely able he is to help 2. On his free grace on his own accord he makes and keeps the promise 3. His mercy goodnesse and faithfulnesse 3. Experience of Gods dealings with others Iam. 5. 11. and our selves Psalm 42. 8. Rachel when she had one son she called him Ioseph saith she God will adde another Psal. 77. 10 11. The servants of God of old did write some special name on their deliverance or named the place so as to remember it to help them both to praise God for mercies received and to strengthen them to hope in God for time to come as Eben-ezer The stone of help Iehovah-jireh The valley of Berachâ— Psal. 78. 9 10. 4. The examples of his mercy and favour to others Psal. 22. 4. 44. 1 2. 5. Such a one must be careful to walk in holinesse and righteousnesse before God 1 Ioh. 3. 3 29. Iob 31. 24. CHAP. XXVI II. Fear IT is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer First It must be exercised alone upon fit objects The things we may and must fear are real evils 1. Natural as poverty shame danger death when God or our lawful Governour threaten them against us for we must fear Gods threats and tremble at his Word or when God or the Magistrate executes them therefore when we hear of the punishment of sinners also it must make us fear Iacob feared Esau and David saith He feared reproach that is due and just reproach 2. Spiritual at all times viz. sinne Gods anger and eternal damnation we must fear to sinne to incurre Gods anger and bring our selves to death as Ioseph feared How shall I do this great evil and Paul saith Having this terrour we perswade men and Iob feared the judgement of God and durst not wrong his servant So long must we fear eternal punishment of sin till we be freed from it by Christ and then we must fear it no more Secondly The measure of our fear in two things 1. All our fears of what things soever ought to be moderate so farre as to awaken wit courage and care to avoid peril and no farther For all the affections of man were planted in him to further his welfare and they must be fitted to that end in the measure of their working As we see in Iacobs fear of Esau and in Christs fear in the Garden yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape even of submitting our selves to God Only in one case excessive fear is no sinne but alone a fruit of weaknesse viz. when God shews himself extraordinarily in terrible signs or when an Angel shews himself 2. We must fear spiritual evils more then natural sinne more then mans displeasure or any losse and damnation above all other evils whatsoever as the Saints of God and Martyrs in former times have done David saith I will not fear what man can do unto me And I will not fear though I walk in the valley of death We must not fear 1. The causlesse anger or reproach of men nor imaginary evils The wicked stie when none pursueth The noise of a leaf shall chase them Levit. The shadows of the mountains seem men to them Iudg. 4. 2. More real evils when they oppose us in a way of our duty Fear not them that kill the body fear not any of these things that thou shalt suffer 3. The evils against which God hath secured us by his gracious promise as the Lord bids Ioshua not to fear and the people are commanded not to fear when they shall see a great army David said God is my light and shield I will not fear what man can do unto me A Christian reconciled to God should not fear any outward danger for he hath God ingaged to him to save and deliver him in all extremity The fearfull must to hell those which fear when and what they should not The way to rectifie this passion is to get faith in God true fear of God and a good conscience toward God pray to him to sanctifie it The affection of fear must be distinguished from the grace and vertue of fear Though where ever this vertue is there the affection by power of the vertue will be ordered also aright yet they must be distinguished for the affection of fear is in all men naturally yea in the very Devils but the grace of the fear of God is a part of sanctification and cannot be found but in the elect childe of God The fear of God may be thus defined It is a grace whereby a man is so overawed with the apprehension of Gods greatnesse and presence that he dare not offend him Deut. 23. 12 13 14. Eccles. 8. 12. Prov. 23. 17. The fear of God is an excellent grace 1 Sam. 12. 14 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear him that can cast soul and body into hell fire saith Christ. There is not any one vertue more frequently commanded nor abundantly commended in Scripture It is the first and chiefest point of wisdom Prov. 1. 7. 9. 10. Psal. 111. 10. Fear of the Lord is taken 1. Generally for all graces and gracious dispositions Eccles. 12. 13. as faith in the New Testament carries all graces with it so fear in the Old compare those two Proverbs Prov. 13. 14. with 14. 27. 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God Hos. 3. 4. Reasons 1. From God he is in himself every way surpassing excellent having in him a perfect mixture of greatnesse and goodnesse able to destroy and yet willing to save and help and in respect of us he hath an infinite and unlimited Soveraignty as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing he can save and destroy he hath authority to command and reason to be displeased if any thing be done by us otherwise then becometh us Secondly From our selves we are mean and vile in comparison of God no way able to resist him or flie from him or to
with them Fifthly Thy body shall be raised out of the dust and made like the glorious body of our Lord Jesus Christ. Sixthly Look upon thy body in the relation it stands to thy soul it is to be the vessel thy soul should use by defiling it and regarding it more then enough you make the soul a slave to it Seventhly Consider that our bodies without a great deal of looking to and watching over will never be kept clean originall sinne hath over-spread them Eighthly A small temptation prevails over our bodies they are more subject to spiritual then bodily evils Ninthly Satan well knows that although God most looks at the grace and corruption which acts in the inward man for judging of the inward goodnesse or badnesse yet when grace breaks out in the body it is majoris gloriae and when corruption appears there it is majoris infamiae turpitudinis Tenthly In the judgement of God the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to God and thus imployed The bravery of our cloathes washing and trimming is to set out our bodies because we would not appear deformed in the eyes of others Prov. 3. 22 23. Means to possesse our bodies in purity 1. Take heed of over-loving or over-valuing the body then I shall not put my body on any duty of mortification the body is but a Scabberd the soul is the Tool 2. Above all look to thy heart within keep that in a right frame and the body will easily be kept Ierom saith I left the City and went into the wildernesse but I took my wicked heart thither 3. Look to the senses sinne came into the world by our senses the devil spake slattering words to the ear shew'd the fruit to the eye she touched it and tasted of it and perhaps smelt to it Prov. 7. The harlot kist him for his touch she had the attire of an harlot for his eye perfumed her bed for his smell her words dropt as the honey comb for his ear 4. Keep the body as well as the soul in frequent Communion with God exercise thy hands eyes and ears in prayer 5. Because our bodies being filthy vessels ever since our fall and prone to be defiled our care must be to wash them in clean water 2 Cor. 7. 1. Heb. 10. 22 23. We must daily renew our faith and repentance Psal. 51. Besprinkle we with â—ysâ—p and wash me For our external actions they are 1. Sinfull and here is all new the grosse sinfull actions are removed Old things are past away Ye were sometimes thus but ye are washed cleansed Hence they are called Saints and called from the world Let him that stole steal no more 2. Common infirmities are much subdued and what is yet remaining is much bewailed Gal 6. 24. You shall not see the same anger and love as before He that was a very Nabal before is turned to a meek Moses and he that was a Tiger before is changed into a Lamb. 2. Natural and civil actions they are altered 1. They are put upon a right end Whatsoever you do do all to the glory of God so that as God made all things for himself so we desire to live to him whereas naturally a man doth all these actions for himself as the utmost end we eat drink and do every thing to the glory of God either immediately when we give him the glory and acknowledge him the author of these mercies we partake of or else mediately when we do imploy and lay out the strength comfort and profit we have in the way which God hath required at our hands 2. They are made but the accessary and heavenly things the principal Matth. 6. Seek first the kingdom of Heaven John 6. Labour not for the meat which perisheth And what will it profit a man to gain the whole world Naturally a mâ—â— iâ— so â—â—t on the world that he is taken up with it if there were no heaven no soul no better thiâ—gs to be looked after it were another matter but the conversation of the godly is in heaven and their affections are set upon things above 3. In the use of all these they live by faith Hab. 3. The just shall live by faith it is thrice repeated in the New Testament a man depends upon Gods promise in the most trouble some straights believeth in God as a Father Matth. 6. who will provide for him Care and distractions what thou shalt do how thou shalt live oppose the work of converting grace Paul knew how to abound and how to want he saith he had all things because he that by faith hath God as his hath all things of God his wisdom power 3. Their religious actions they are altered For 1. These are done with the inward man with inward sorrow and delight people think that praying and doing other duties is godlinesse it self but here if any where grace makes a great change for whereas before these duties were done out of custom and more verbally now he performs them with more sense of his unworthines the Spirit making groans unutterable and taking away the sâ—oninâ—s of our hearts now they are earnest and â—ervent in prayer and hear the Word diligently 2. They are effects of faith reconciling us to God whereas before his conversion all his duties were abominable things yet he had high conceits of them now they are accepted converting grace working faith in them which laying hold upon Christ doth cover them all with his worth and excellency before they were but the meer desires of nature such as any Heathen would make and they did no more prevail and if God did hear them it was in a common way of providence such as he shewes to the Ravens when they cry to him but now they are the prayers and duties of those which are in Christ in whom God is well-pleased There is as much difference between a beleevers prayer and a naturall mans prayer as between Lazarus dead and him risen again 3. They are done effâ—â—aciously to make us grow more and to get more strength that is the end of prayer of hearing the Word of the Sacraments partly to cleanse us and partly to further us in the way of salvation the godly man faithfully using these Ordinances findeth them such bread that in the strength of them he liveth and groweth but the natural man is never reformed by these though he live under the Minstry he retains the same old lusts and sins 4. They are so done as that we go out of them and relie on Christ only This is a wonderful change wrought on the godly mans heart that he goeth out of all his prayers All our righteousnesse is as a menstruous cloth naturally a man relieth on these and till God make us see the spiritual purity of his Law and all the inward filth of our hearts it spoils all our duties and it is impossible that we should depend upon
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
pulled down the Images of Baal and broke his Altar so did Iehu too but alone for his own sake to establish his Kingdome by pulling down the Religion which Ahab had set up but Iosiah was upright because he did it to please God and for Gods sake This grace is much commended Psal. 51. 6. 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14. David being an upright man is entituled A man after Gods own heart 1 Sam. 13. 14. such a one as God would have him to be all the promises are made to such Blessed are the upright in heart Lord do good to those which are upright in heart it becometh upright men to rejoyce No good thing will he withhold from them that walk uprightly It is a defence 1. At time of death so to Hezekiah Remember O Lord how I have walkt before thee in truth and with a perfect heart See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie the devil laboured to perswade Iob all was false 2. In calumnies and reproaches of men so Paul was slandered by false Apostles but saith he We have the testimony of a good conscience that we did it in sincerity Signs of it 1. He is fearful of himself fulfilling his salvation with fear and trembling 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret and laments before God and confesseth and resists the secret evils of his heart and life 3. Extends his desire and endeavour of doing good and shunning evil to all kinds and degrees of evil and good to all times and places Psal. 18. 22. desiring in all things to live honestly 4. Is still humbled for his imperfections and failings 5. Gives the praise of goodnesse he hath attained to God alone 6. It makes him easie to see and confesse a fault in himself 7. Rejoyceth to see others exceeding him in good and pities those that are bad 8. Loves him that plainly admonisheth him and is thankful for the admonition 9. Is at peace with those that differ from him in judgement 10. Suffers wrongs patiently There are three main signs of it 1. Such a one is set against every known sin especially his darling sin Psal. 18. 23. 2. Hath universal respect to all the Commandments Psal. 119. 6. 3. He is much in examination of himself and jealous of his own heart Ps. 26. 2. The right Causes of it The Spirit the Word Faith Love The right ends the pleasing and glorifying of God and obtaining his favour The right Subject both the inward and outward man too the will is chiefly the seat of it We are perswaded saith the Apostle that we have a good conscience which is never separated from this uprightnesse willing in all things to live honestly It is a firm purpose of the will not a slight weak and sudden qualm or motion as was sometimes in Saul to leave persecuting David and in Pharaoh to let Israel go but a well-grounded stable setled lasting durable purpose which holds out constantly and is rooted in the heart such as David noteth in himself saying I have sworn and will perform it to keep thy righteous judgements Motives to it 1. The Lord hath pleasure in uprightnesse 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3 4 Psal. 147. 10. 2. God will be upright with thee if thou wilt be upright with him Psal. 18. 25. if you be upright in the waies of obedience he will be upright in his rewards Psal. 11. 7. Means to get Truth or Sincerity 1. See ones want of it 2. To see the great danger of wanting it 3. To desire it and to pray to God for it 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do The End of the seventh Book THE EIGHTH BOOK OF Ordinances OR Religious Duties CHAP. I. Something general of the Ordinances HOw a Christian stands affected to the Ordinances of divine worship the exercises of Religion in general 1. He makes great account of them and finds more good benefit and comfort by them then by any other thing as David saith He loves the place where Gods honour dwelleth and when he could not enjoy his Ordinances his life was no life he envied the Swallows One thing have I desired that I may live in the house of God all the dayes of my life and enquire in his Temple he loves them as the Babe the brest 2. He findes God and the power of God in them else he is not satisfied he rests not in a bare outward performance of them but looks for the efficacie of them to unite him to God and to strengthen and confirm his soul and to make him grow by them in godlinesse David saith That he may enquire in his Temple and Peter That he may grow thereby His life is sweet and joyful when he feels the Ordinances of God in power that they work on his heart to humble reform him beat down his flesh edifie him in grace then he is like a healthy man with a good stomack at a good meal 3. This respect to Gods Ordinances is joined with a care of Righteousnesse Mercy and Charity to men also and the more forward he is in Religion the more he abounds in all other parts of good conversation Iam. 1. ult Christ is present in his Ordinances 1. In Majesty Revel 4. 2 3. 2. In Beauty Revel 4. 6. David cals it the beauty of Gods house 3. In Communion Exod. 20. 24. 4. In waies of Bounty and Communication Gods people are transformed into his Image that place in Exodus proves this also Ordinances shall continue in the most flourishing times and most glorious estate of the Church Matth. 20. 18 19. I am with you not your persons but successours with you preaching and baptizing Ephes. 4. 9 10 11. The Ministry is to continue till all the Saints be perfected therefore till Christs second coming 1 Cor. 11. 27. You shew the Lords death till he come viz. to judgement therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement Some in these dayes cry down all Ordinances as things carnal and unbecoming a spiritual and raised estate they call them low administrations and our walking by them to be a walking by Moon light They say these had their time and may be of some use to some low sort of people but it is but an abasement for seraphical and spiritual men to use them The Papists deny the prohibition of the second Commandment they set up Image and Angel-worship these the precept of it it enjoyns instituted worship Christ and the Apostles made use of the Ordinances and pressed them upon the Churches See Mat. 5. 19. Acts 2. and 3. ch They urge Isa. 60. 19. which speaks not of the
we communicate to others what we have learned or learn of others what we are ignorant of or strengthen one another in that which already hath been taught us Prov. 1. 5. 13. 20. 2 Pet. 1. 12. 4. Practise it in our conversation Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them Habits are perfected by action Knowledge a good understanding have all they that do thereafter Faith and love are perfected by works this glorifies God Galat. 5. Matth. 16. 16. 1 Pet. 2. 9. Motives to diligent attention in hearing 1. It is Gods Word Thus saith the Lord and The word of the Lord. 2. It is of special concernment the matter of it requireth attention it is the word of life of righteousnesse it will sanctifie us and make us grow in grace 3. It is the introduction 1. To Understanding Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation therefore hear is often in Scripture put for obey 3. To Memory Iam. 1. 23 24. 4. It is necessary to bring in and build up Gods people Iam. 1. 21. Mark 4. 24. 5. There are particular Promises to it 1. God will give them strength to overcome their greatest corruptions Psal. 119. 9. 2. God will work peace in their consciences Isa. 57. 19. CHAP. III. Of Singing Psalms A Psalm is a strict composition of words in measure and number fit to be sung to some tune Singing of Psalms hath been of ancient and commendable use in Gods publick worship It was used in Moses his time Exod. 15. 1. and in the times of the Judges Iudg. 5. 1. and in the dayes of Samuel 1 Sam. 18. 6 7. in Davids and Salomons time 1 Chron. 6. 32. in the dayes of Iehosaphat 2 Chron. 20. 21 22. and of Hezekiah 2 Chron. 29. 28 30. and after the Captivity in Nehemiahs time Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apostles used it Matth. 26. 30. and prescribed it to Gods people Col. 3. 16. See 1 Cor. 14. 15. 26. Ephes. 5. 19. Yea it was the exercise of the holy Angels themselves Luke 2. 13 14. The people of God in the Psalms are provoked quickned and stirred up to this duty Psal. 95. 1. and the Psalme specially destinated for the Sabbath It was used at Gods publick worship 1 Chron. 23. 30. and at their private prayer Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his 2 Chron. 29. 30. Ezra 3. 10 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel that the boyes learnt their Hosannah from that with which they cried to Christ in the Temple which is a familiar acclamation with the Hebrews as Io triumphe with the Romans for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment did continually sing Hosannah The Psalms of David contain the very spirits as it were and are an abstract of all the whole word of God the choisest works of God the choisest promises threats instructions comforts Some have the inscription and that worthily of Jewels or golden Psalms because they comprehend most precious matter Reasons 1. God hath often shewed himself to take great delight in this part of his worship 2 Chron. 5. 13. 20. 22. 2. It is a singular help and means to stir up in us holy affections in Gods service Eph. 5. 18 19. Acts 16. 25. Reformed Churches use to begin and end with a Psalm and to sing Davids Psalms in order that the people of God might be acquainted with them all and professors used to sing Psalms in their families Psal. 118. 15. The Protestants in Mountaban in France when they being besieged were compelled to fight in their own defence they alwayes went out to fight singing of Psalms and grew so terrible to the besiegers that in the end as soon as they heard their singing voice lifted up within the Town before the Portcullis was drawn up or the Gates were opened their hearts would fail them and they used to cry out They come they come and even fled away for fear M. Martial on Psal. 8. 2. The Church of Rome have abandoned this point of Christian devotion from all both publick and private use because they sing not in a known tongue Some think we ought to use as much or rather more devotion attention and reverence in singing of Psalms as in making of prayers or hearing and that to sing a Psalm well and as we ought is one of the hardest exercises of Christian Religion because it requireth most attention and most affection We should sing in a right manner 1. With understanding Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chanting in the Popish service 2. With feeling Col. 3. 16. 3. To the Lord lifting up our hearts to him in this service Psal. 101. 2. 4. To edifie our selves by it Ephes. 5. 19. 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service It were good to learn by heart some choice Psalms of most use and plainnesse that if we should be cast into dungeons and dark places and could not enjoy a book or light yet we might be able to edifie or solace our selves in such extremities as divers of Gods people have done As we may lawfully sing Scripture psalms so also Songs and Psalms of our own inditing say some agreeable to Scripture Sing unto the Lord a new Song framed on a fresh occasion therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church For seeing a Psalm is but a musical praier for the most part therefore we may make Songs for our selves agreeable to the Word of God as well as prayers and God knowing the efficacie of Poetry and Musick to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural The Apostle speaketh of Psalms Hymns and spiritual Songs Ephes. 5. 19. Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms Why may not one praise God in a Song for our deliverance in 88 or the Gun pouder treason Whether instrumental Musick be lawful in the Church of God Bellarmine pleads for it lib. de bonis operibus c. 16 17. D Burgess who wrote in defence of the ceremonies and some other of our Divines defend it They say Musick used in the Old Testament was no figure type or ceremony but a real thing for elevation of the soul types had their principal use in signifying something to come but the first time we hear of a Psalm we hear of Tymbrel too therefore they were used to it before else they could not have played presently therefore that precept Psal. 150. Praise
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
and salvation How can our praiers satisfie for others faults seeing themselves are defective and faultie many waies and how can that deserve heaven which when God heareth he must forgive or else it will be hard with him that makes it What a madnesse is this that when we have the satisfaction and merits of Christ we should not be satisfied therewithall but should thrust our own most imperfect services into that room Let us pray let us fast let us give alms let us do good works in obedience to God in assured faith of obtaining his promises and being more then abundantly requited for our service But what should this proud fancie of merit and satisfaction be added to our praiers Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services why should we stand upon such terms with God as to think rather to satisfie him and earn of him then to receive things that be good of his free favour in Christ and to attain pardon of things that be sinful for his meer mercie sake in the mediation of his Sonne and for his satisfaction sake which he hath made Woe unto them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction to rest in part upon their own poor weak and many waies defective services which further then they be washed with the bloud of Christ must needs be unacceptable much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect What is if this be not to bring strange incense strange fire strange beasts and strange Sacrifices unto the Altar of God But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies For if any trust to the goodnesse of his own praiers or other services by them to satisfie Gods justice and to deserve heaven Lucifer himself shall as soon sinde favour as he continuing thus because he doth not seek to be found in Christ but in himself and because as yet he is not poor in spirit nor broken nor contrite nor heavy laden and so not capable of Christ. But secondly let Gods people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves to prevent as much â—s may be those many defects whereto they are subject and those many faults which they are apt to commit If we set our selves with the best diligence we can to call on the name of God we shall not escape some nay many faults but if we fall to make roving praiers as it were looking to nothing but the bare deed done and thinking all is well if a few words be said over and if so much time be spent in uttering some good speeches O how much sinne will this ill carriage bring upon us Let us therefore in praying pray that is pray with all earnest and heedfull observation of our selves yea let us not think our selves sufficient to make our own praiers but let us humbly beseech the Lord to assist us with his Spirit of praier without which we cannot pray as we ought in any sort To pray as one ought to pray is a difficult a hard a painful work It requireth the whole man and the greatest labour and even more then a man No wit no learning no good parts will suffice to make a good praier unlesse we have the Spirit of praier poured upon us from above If praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully it were an easie matter to pray but the affections of the soul must be set in a good frame as well as the words The eye must see God the heart must stoop to him the whole man must be made sensible of his presence a man must conferre with his maker lift up his soul to God pour forth his heart before him and he knows not himself that knows not this to be more then he can do of himself Wherefore we must not only take great heed to our selves when we come to pray but we must even trust upon God and call upon him for the assistance of his Spirit to help our infirmities or else our praiers will not be such as may give us comfort Thirdly This should teach poor Saints not to be discouraged at the manifold failings of their praiers but alone to be humbled It is one of the faults accompanying praiers to be made heartlesse thereby 1 King 8. 30. Salomon requests of God not alone to hear but when he heareth to pardon God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail and cast our selves upon Christ for acceptation of If we should finde our selves never so much assisted in praying so that we could scarce say what it were that we ought to blame yet if we do trust to our praiers and their worth God cannot be well-pleased with them for he is not well-pleased but in Christ. On the other side if we can renounce our selves though our praiers have many weaknesses those praiers shall be heard because those faults in Christ shall be forgiven Christ is our Mediator and Intercessor and he sits at his Fathers right-hand by the sweet Incense of his merits as a thing most acceptable to God to do away the rank smell of our carnalnesse which shews it self in praying We are therefore to trust on him stay in him rest in his supplications and intercessions This thing which Salomon praied for he the true Salomon hath praied for and will procure Wherefore be not heartlesse and make not any such perverse conclusion Surely these Petitions cannot be heard cannot be regarded Consider them in themselves they cannot consider them as they are perfumed with the incense of Christs intercession they cannot but prevail Christs intercession doth not make our services meritorious that were to put them into the room of his own righteousnesse which he never intended to do but he makes them as effectual and available even as if they were meritorious because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial and to pronounce against it self a rejection of thy sutes but flee to Christs intercession then thou shalt be heard and forgiven But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray because you cannot pray well There be some things sinful for matter these we must not do for feaâ— of sinning against God there be some things sinful in regard of manner and other circumstances those we must do as well as we can and not omit altogether for fear of doing them amisse Better a great deal offend through failing in good things then by
make some solemn praier unto God whether it be in Church Family Closet Field or any other place Dan. 6. 10. Thirdly Praier is conceived or prescribed Conceived praier is that which he who uttereth the praier inventeth and conceiveth himself as are most of the praiers recorded in Scripture Prescribed praier is when a set constant form is laid down before-hand and either conned by heart or read out of a book or paper by him that uttereth it and that whether he be alone or in company A set and prescribed form of praier is lawful 1. Because God prescribed a set form of blessing for the Priests constantly to use Num. 6. 23 24. See Deut. 26. 13. Christ himself prescribed his Disciples an excellent form of praier which hath been used in all ages of the Church since his time Luke 11. 2. that is do it in haec verba St Paul observes a set form of blessing in the beginning and end of his Epistles 2. Many weak ones who have good affections but want invention and utterance are much helped by prescribed forms 3. Prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall Churches See Calvins Epist. Protectori Angliae and Cartw. Catech. All the Reformed Churches use to sing the same Psalmes not only as set forms but set in Meetre that is after a humane composure Beza ordinarily before his Sermon used an entire praier out of the Geneva Liturgy See his Lectures on the Cantic The Spirit of God is no more restrained by using a set form of praier then by singing set Hymns or Psalms in meetre See Mr Hildersam on Psal. 51. 1 2. Lect. 12. That a set form of praier is lawful Doctor Preston of Praier Master Ball of this subject The Spirit of God assists us in praier not by immediate inspiration as he guided the words and matter of Prophets and Apostles but by sanctifying our abilities for otherwise every mans praier should be like that of the Prophets and Apostles M. Norton in his Answer to Apollonius cap. 13. saith The use of forms prescribed lawful in themselves may be unlawful from unlawful circumstances as the tyrannical manner of imposing them repugnant to Christian liberty He doth not disallow the imposing of them simply but only the tyrannical manner of imposing them as repugnant to Christian liberty And after he saith Formula praescripta potest adeo componi ut adsint omnia in precatione legitima requisita absint omnia repugnantia Therefore this very thing that it is a prescribed form is not repugnant to a lawful prayer He saith There is not an approved example of set forms in Scripture Nor is there an example of the contrary practice viz. that in the ordinary meetings of the Church prayers were then conceived He saith Formula praescriptae patrocinantur Ministerio inidoneo Not the prescribed forms but a Churches contentednesse in such a state in which it is not lawful to use other then prescribed forms gives occasion to that inconvenience He addes Si sufficiat ex libro precari Quid non ex libro concionari sufficiat It is one thing for a prescribed form of prayer to be lawful another to be sufficient Fourthly Prayer is either publick or private Publick invocation is the prayer of a Congregation as of a Colledge or the like The children of Israel three times a year publickly worshipt at Ierusalem beside their Synagogue-meetings Christ and the Apostles went frequently to their publick Assemblies See Heb. 2. 12. 10. 25. Act. 3. 1. We should make special account of publick prayer 1. The more publick prayer is the more honourable and acceptable it is to God Mat. 18. 20. David saith I will praise thee in the great Assembly 2. It is more powerful See Ioel 2. 16 17. Ionah 3. 8. Vis unita fortior there is a double promise to publick Ordinances Exodus 20. 24. of Communion and Benediction 3. It is an especial means of mutual edification for thereby we stir up the zeal and inflame the affection of one another the Saints enjoy a great part of their holy communion one with another Amyraut in Apol. pour ceux de la Relig. Sect. 7. saith There ought to be publick Assemblies where the whole world may be instructed in common by those to whom God hath committed the charge and that those which separate from these Assemblies crosse the Ordinance of God and break the unity of his Church And this was judged so necessary by the Apostles and ancient Christians that they alwaies practised it notwithstanding the Edicts of Emperours and all the persecutions they made to hinder them Deserere conventus est initium quoddam defectionis contra in Ecclesiis Deus auget sua dona Grot. in Heb. 10. 25. The Turks and Mahometans have their Stata tempora set times of worshipping God The Papists their canonical hours so called because they are appointed by their Canons which are therefore to be condemned because they place Religion in them as though those hours were more holy then others Divine service in publick ought only to be celebrated in the vulgar tongue See 1 Cor. 14. The Patriarchs and Prophets under the Law the Apostles and primitive Church did alwaies pray in a known tongue Neither can any sound testimony or approved example be produced to the contrary for six hundred years after Christ. Private prayer is that which is made by some few together 2 Kings 4. 33. Luke 9. 28. Acts 10. 30. or by one alone which may be called secret prayer Matth. 6. 6. I will here give reasons both for praier in a Family and also for secret praier I. For praier in a Family 1. There is a need of it The Family hath need of peculiar blessings which are to be sought by prayer and it receiveth many blessings for which peculiar thankes are to be given in the house 2. There is profit and honour in it it bringeth Gods blessing into his house 2 Sam. 6. 11. a Christians house is hereby made Gods Church Rom. 16. 5. Philem. v. 2. The Apostle there cals the Families of certain godly people Churches because they had this domestical service of God as well as the Church their Ecclesiastical See 1 Cor. 16. It is said Ier. 10. 26. Cursed be the families which will not call upon thy name as well as the Kingdomes And again They shall mourn over him every family apart Our Saviour went about with his Apostles which was his Family to pray This is made one of the Reasons why husbands should dwell with their wives that their domestical praiers be not hindered 1 Pet. 3. 7. It is requisite also to adde secret praier both to publick praier in the Church and private praier in the Family First Praier is a part of Gods worship The Scripture bids us Pray continually manifestly alluding to the continual burnt Sacrifice which was twice each
that Petition and so when evils are praied against their causes occasions and events are praied against 5. What we pray for we ask not for our selves alone but for others specially our brethren in the faith There be three parts say some of the Lords Praier the Preface the Praier it self and the Conclusion Others say two the Preface and the Praier it self consisting of Petitions and the conclusion containing a confirmation of our faith joyned with the praising of God and also a testification both of our faith and the truth of our desire in the word Amen The Preface is laid down in these words Our Father which art in heaven The Petitions are six in number all which may be reduced unto two heads 1. Gods glory 2. Mans good The three first Petitions aim at Gods glory as this Particle Thy having relation to God sheweth The three last Petitions aim at mans good as these Particles Our Us having relation to man imply Of those Petitions which aim at Gods glory The first desireth the thing it self Hallowed be thy name The second the means of effecting it Thy Kingdome come The third the manifestation of it Thy will be done in earth as it is in heaven Of those that aim at mans good the first desireth his temporal good Give us this day our daily bread The two last his spiritual good and that in his Justification Forgive us our trespasses as we forgive them that trespasse against us 2. In his Sanctification And leade us not into temptation but deliver us from evil In the Conclusion or form of praise three things are acknowledged 1. Gods Soveraignty Thine is the Kingdome 2. Gods Omnipotency And the Power 3. Gods Excellency And the Glory All these are amplified by the perpetuity of them For ever which noteth out Gods Eternity The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier to have him in our hearts Christ leads us here to direct our Petitions in the terms of affection faith and fear in the terms of affection while we call God Father in the terms of faith whilst we call him our Father and by faith make him to be ours in Christ Jesus and in the terms of fear whilst we acknowledge his power in heaven and earth M. Wischart on the L. P. The Preface containeth a description of God to whom we pray taken 1. From his relation to us that he is Our Father 2. From the place where his Majesty principally appears that he is in heaven The former signifying especially his love the other his power the one his goodnesse the other his greatnesse therefore he is both able and willing to grant our requests A due consideration of these both together is a special means to preserve in us both confidence and reverence Our Father Father is taken 1. Personally My Father is greater then I. 2. Essentially so here God is a Father to us only in Christ and in him only w◠are adopted and born again Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4 5. Adoption is an act of the free grace of God the Father upon a believer accounting him a Sonne through the Sonship of Christ. All by nature are strangers and enemies to God have lost their Sonship Adoption is to take a stranger and make him his Son Extranei in locum liberorum samuntur saith the civil Law 2. It is an act of the free grace of God the Father none but he hath power to adopt Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity God had a natural Sonne and the Angels which never sinned were his Sonnes by Creation 3. An act of God upon a believer none are adopted but believers Iohn 1. 12. Gal. 3. 26. till then we are enemies to God 4. The nature of Adoption lies in accounting a man Sonne and that by God 1 Iohn 3. 10. 5. Through the Sonship of Christ imputing Christs righteousnesse to us makes us righteous God accounts you also sons through Christ he gives you the priviledge of sons Iohn 1. 12. It is lawful and sometime profitable for a childe of God to say in his praier My Father to declare his particular confidence not his singular filiation yet it never ought to be so used exclusively in respect of charity but we ought usually to call upon God as our Father in common In secret praier which a man makes by himself alone he may say My Father or my God but not in publick or with others yet in secret praier there must be that love and affection toward others which must be expressed in publick and with others If God be your Father know your priviledges and know your duty 1. Know your priviledges a Father is full of pity and compassion Psal. 103. 13. a Father is apt to forgive and passe by offences Father forgive them said Christ Matth. 6. 14. a Father is kinde and tender good and helpfull you may then expect provision protection Matth. 6. 32. an inheritance from him Luke 12. 32. As he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward Tam Pater nemo tam pius nemo saith Tertullian Gods love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isa. 49. 15. 63. 15. Psal. 27. 10. Luke 11. 13. 2. Know your duty Where is the filial disposition you expresse towards him do nothing but what becomes a childe of such a Father Rules to know whether I am the childe of God or have received the Spirit of Adoption First Where ever the spirit of Adoption is he is the spirit of Sanctification 1 Iohn 3. 8 9 10. Secondly Where the spirit of Adoption is there is liberty 2 Corinth 3. 17. Psal. 51. 12. Thirdly The same Spirit that is a Spirit of Adoption is a Spirit of Supplication Rom. 8. 15. Fourthly This works in that mans soul a childe-like disposition makes one tender of his Fathers honour willing to love and obey him Fifthly It raiseth up a mans heart to expect the full accomplishment of his Adoption Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted Heaven is a purchase in reference to the price Christ hath paid an inheritance in reference to his Sonship Isa. 63. 15. Which art in Heaven In Heaven sets forth his Greatnesse Psal. 12. 4. Gods Being Majesty Glory Ioh 4. 19. Heaven is all that space which is above the earth of which there are three parts Coelum Aëreum Gen. 1. 8. Aethereum Gen. 1. 14. Empyreum Acts 3. 21. The first Air in which are the Birds Fowls of Heaven The second is that Heaven wherein the Stars are which are called the hoast of Heaven The third is the seat of the blessed and throne of God called
Covenant of grace is sealed and personally applied the body and bloud of Christ may be held forth in a Sermon God renews unto them all that he hath promised Matth. 26. 22 This Cup is the New Testament in my bloud as the New Testament is founded in the bloud of Christ so it is exhibited and sealed therein 2. It serves for the nourishing and building up of his people in all graces it is called eating and drinking He that eats my flesh and drinks my bloud Two things are comprehended under nourishment 1. The maintenance and preservation of the stock of spiritual life which we have got already as by our meat and drink we are preserved and continued in our life 2. In children it serves to augment their parts make them larger stronger the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation The Sacraments are not properly Seals unto our faith but of the Covenant They may be said to be seals of our faith consecutivè by a consequence of speech because as seals confirm a thing so faith is confirmed and strengthened by receiving but they are not formaliter in a true proper sense seals unto any thing but the Covenant All graces are nourished and increased by the Lords Supper because the new Covenant is sealed but three cardinal Graces especially as in the body nourish the stomack liver brain heart lungs nourish them and you nourish all the rest 1. The in-dwelling vertue of the Spirit of God they receive an increase of the Spirit 2. Faith nourish that and you nourish all it is called the life of faith Faith is the condition of the Covenant and we seal to our condition 3. Love to God and his people it doth enflame thy love to God and his people it is a communion we are all made one Spirit This Sacrament doth not beget but increase and strengthen Grace where it is already wrought Christ is conveyed in this Sacrament by way of food The Word was appointed to work conversion Faith cometh by hearing This ordinance is not appointed for conversion but it supposeth conversion it seals mens conversion therefore in the Primitive times they let all come to the hearing of the Word and then when the Sermon was done there was an Officer stept up and cried Sancta Sanctis Holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the Masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first because all others were sent away and only such as were of the Church and accounted godly stayed Reasons 1. The nature of it being the seal of the Covenant of Grace requires it it must be supposed that all which come hither must be in Covenant with God The condition of the Covenant of Grace is Believe and be saved therefore it is appointed for believers Secondly It is the Ordinance of spiritual nourishment there must be first life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before Thirdly We are required to examine our selves 1 Cor. 11. and of our godliness examine what work of God hath been upon the soul. Fourthly It is a Sacrament of Communion with God and with the Saints and What Communion hath light with darknesse Or What fellowship hath Christ with Belial All ignorant prophane scandalous persons and such as are meerly civil are hence excluded Conversion is sometimes and that improperly in Scripture as Matth. 18. 3. taken for the renewed exercise of faith and repentance in one that is already converted but the Question is Whether the first work of Regeneration the infusing of the first habits principles and seed of grace be effected by the Lords Supper received It is one thing to be converted at a Sacrament another to be converted by the Sacrament There is some expounding praying It is one thing intentionally to convert as an Institution and another accidentally to convert as an occasion Philip Goodwins Evangelical Communicant The Assembly upon these grounds thought it fit that scandalous sinners though not yet cast out of the Church should be suspended from the Sacrament 1. Because the Ordinance it self must not be prophaned 2. Because we are charged to withdraw from those who walk disorderly 3. Because of the great sinne and danger both to him that comes unworthily and also to the whole Church The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6 14 15. 1 Cor. 11. 27. to the end of the Chapter compared with Iude v. 23. 1 Tim. 5. 22. Another proof added by the Assembly was this There was power and authority under the Old Testament to keep unclean persons from holy things Levit. 13. 5. Numb 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Analogy continues under the New Testament for the authoritative Suspension from the Lords Table of a person not yet cast out of the Church Wicked men saith Master Hildersam should not be admitted to the Table of the Lord Ezra 6. 21. holy things are prophaned thereby Ezek. 22. 26. 1 Cor. 5. 6. There should be a publick confession for scandalous sins David was more honoured for this Psal. 51. then dishonoured for his sinne Salomon left his Ecclesiastes as a monument of his Repentance Paul frequently mentions his faults Tertul. de poenit and others speak of it Ebrius infantes erroneus atque furentes Cum pueris Domini non debent sumere corpus It was their great sinne in the Church of Corinth that they did not cast out the incestuous person and it was a commendation to that Church Revel 2. that they could not endure the Nicolaitans A prophane person in Augustines Chrysostoms time Tertullians and Cyprians time in Pauls in Iohns time could not come to the Sacrament They are called Tremenda mysteria mysteries which the soul is to tremble at the Fathers call it the most terrible day and hour as if it were a day of Judgement This Suspension is called by the Schoolmen Excommunicatio minor The power of suspending one from the Sacrament is given not uni but unitati to the Eldership not to any one either Minister or Elder M. Gillesp. Aarons Rod bloss l. 3. c. 1. Church-officers should not admit all promiscuously but be careful whom they admit to the Supper That they be not cruel to the souls of them they admit and to the Nation and their own souls by being guilty of other mens sinnes Pareus said to those of Heidelberg When I see your Sacrament prophanation I wonder not at the warre Of receiving with the wicked It is lawful to joyn with a known unsanctified man in the service of God 1 Sam. 15. 30 31 Christ knew Iudas
of our hearts heartily loving all men even our enemies We must also pity and help the distressed shew kindnesse and meeknesse to all even those that hurt us not revenging our selves nor hurting or grieving any by evil deeds or speeches For our neighbours spiritual safety we must exhort comfort and admonish one another with all meeknesse and must pray one for another The seventh Commandment requires all care to preserve our own and our neighbours chastity To preserve our own chastity we must abhorre all impure desires behaviours speeches and deeds with all occasions provoking thereto and must use temperance and sobriety with fasting and praying at fit times and diligence in our calling We must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire words countenance and gesture The eighth Commandment requires a right carriage of our selves in regard of our own and our neighbours goods In respect of our own goods we must get them justly and keep them thriftily from evil and idle expences use them liberally for good purposes and not set our hearts upon them For our neighbours goods we must neither take nor keep any thing from any man whose own it is by force fraud or unequal bargains we must seek the profit of our neighbours as our own profit 2. We must do to them as we would have them do to us and not corrupt justice and equity by partiality and self-love The ninth Commandment requires all due care of maintaining our own and our neighbours good name and credit 1. Our own by lowlinesse and esteeming meanly of our selves accounting others better then our selves by being true sparing and holy in our speeches innocent and humble in our carriage slying ill company and all appearances of wickednesse and abounding in good works 2. Our neighbours by judging and speaking the best of them their words and deeds praising their vertues and defending their innocency The tenth Commandment requires that we be fully contented with our own condition and keep out all inclinations and motions after the things that pertain to others II. The Gospel The Law holds forth the holinesse and purity of God the Gospel holds forth the grace and favour of God Rom. 2. 4. There are two great ends of the Gospel and the Ministery of it 1. Union with Christ 2 Cor. 11. 2. 2. Reconciliation with God 2 Cor. 5. 20. The Angels sang when Christ was born on earth peace and good-will toward men The Gospel hath two parts as some say 1. All are cursed and damnable sinners This must be believed so firmly as that we assent to the particular comprehended under the general bringing it home to my self and saying to my self I am a cursed and damnable sinner 2. Jesus Christ is a perfect and all-sufficient Saviour he can and will save all penitent sinners and me also among the rest upon my turning to him He hath sealed this to me in Baptism which is the Baptism of repentance for remission of sins which doth assure me that upon repentance shall by the bloud of Christ attain full remission of all my sins this is â—â— believe the Gospel We have gone asiray like lost sheep but he hath laid upon him the iniquities of us all Rom. 3. 23 24. For all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Iesus Christ. The terms of the Gospel are three 1. To choose Christ as he is there offered Iohn 6. 40. 2. To receive the Gospel with readinesse Act. 17. 17. Mat. 13. 44. 3. That we should give up all for Christ and to him Rom. 12. 1. It requires three things especially of us 1. True Repentance for sins committed 2. True Faith in the Mediator which expiates sins 3. A sincere desire to obey God which hath pardoned us our sins Impenitency unbelief and disobedience then are sins against the Gospel Sins against the Gospel are greater then sins against the Law Heb. 2. 3. because committed against greater light and greater love the love of the Father in sending of Christ of Christ in coming of the Spirit in manifesting therefore the curses and punishment of the Gospel are grievous Mat. 3. 10. Mark 16. 16. He that loveth not the Lord Iesus let him be Anathema Maranatha Psal. 2. 12. Christ is the best friend and worst enemy His wrath is 1. The wrath of a Mediator and Deliverer who then shall speak a good word for you Psal. 50. 22. 2. He is able to execute his wrath he hath all power in his hand as well as all love in his heart Two sorts of sins ripen men for wrath 1. Sinning against Ordinances Ezek. 10. 2. Amos 8. 1. 2. Sinning against the Gospel Matth. 3. 10. Having laid down the rule viz. the Law and Gospel for the finding out the number of our sins I shall now shew the uses of them for finding out the measure of them First For the Law we must not be content to rip up our sins by the Law but aggravate them 1. By the greatnesse of the Commander the great God of all the world that gave the Law with thunder and lightening is offended He is glorious in his Essence Subsistence working sinne provokes the eyes of his glory Isa 3. 8. 2. By the latitude and extent of every Commandment Psal. 119. 96. it bindes the conscience and commands the heart forbids all sins at all times together with their causes occasions provocations signs 3. Consider the filthinesse and sinfulnesse of sinne it is called filthinesse it self and is worse then hell for that is of Gods ordaining Persons and things are termed evil from it evil Angels men times 4. Consider the price of the bloud of Christ and the greatnesse of his punishment sin was such a hainous and notorious thing that nothing else could satisfie God all the Angels in heaven could not expiate one sin 5. Aggravate sinne by the person sinning from the evil circumstances and unprofitable ends by the effects giving scandal 2 Sam. 12. 14. by the manner of committing it wilfully and with a high hand Secondly We should labour especially to mourn for Gospel-sins 1. Because the sins of the Gospel carry the greatest guilt 1. They are against the second Covenant the Heathens perish under the guilt and curse of the first Covenant the second Covenant was never offered to the Devils when they fell from God they had never a second offer of mercy 2. They are against the bloud of the Son of God Heb. 6. 6. 10. 29. To sinne against God in his Son is a greater sin then to sin against the Law the Law is subservient to Christ in the Gospel 2. No man lies under such fierce wrath 2 Cor. 2. 15 16. no condemnation is confirmed by an oath but theirs Heb. 3. 11 12. 3. That which should have been for your welfare becomes your snare Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâ—ile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâ—ing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â—1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
of the spiritual Combate and two other fruits of Faith which Method I shall here the rather follow because I have not yet discussed that Subject The first Question then to be resolved is What follows the purifying of the heart by faith Ans. A fighting and combating against sin and corruption Rom. 7. ult Gal. 5. 17. a Law in the Flesh and in the Spirit there is alwaies bellum though not alwaies praelium betwixt the Flesh and the Spirit In the state of Nature men are wholly in the Flesh and not in the Spirit in the state of Glory they are wholly in the Spirit and not in the Flesh in the state of Grace there is both Flesh and Spirit As long as there is a mixture of Principles there will be a mixture of our actions a Christians life is nothing but a checker-work of light and darkness The Flesh resists Divine Admonition before and in and after conversion but though it may resist God exhorting yet it cannot resist God regenerating as dead flesh cannot resist God raising it from the dead In the first moment of conversion the Flesh cannot lust against the Spirit since that is filled up by introducing the Spirit and regenerating the man The nature of this Fight First It is the contrary renitency between the Flesh and the Spirit in the whole course of a mans life 1. There is an habitual enmity of one against the other in the bent of ones spirit he is disposed both waies all the daies of his life the Will doth will and nill sin and Grace loveth God and sin there is a proneness to both sides 2. An actual Opposition when the faculties of the soul are to act on any thing that fals under a Rule they both close with it in all holy actions or sins Both these have their seconds to joyne with them Grace hath its second and Corruption its second the Devil and World side with the one and the Spirit of God and holy Angels side with the other The Devil by suggesting to the Flesh sinful thoughts presenting objects and taking all advantages The world joynes with it 1. All wicked men 2. Things and state of the world prosperity and adversity 1 Iohn 2. 15 16. they feed these Lusts Riches Honours Pleasures The Power of God the Intercession of Christ the in-dwelling vertue of the Holy Ghost joyne with Grace the Holy Ghost by his exciting and assisting grace by chasing the Devil away A natural conscience may fight against sin as well as a renewed when a mans conscience is tempted to sin often and Satan and corruption will take no denial when conscience yet resists this is properly a fight this may be in natural conscience Numb 22. 13. Dav. Psal. 73. 13. The difference between the fighting of the natural conscience and of the renewed conscience with sin 1. The conflict in a natural man is between Conscience and the Will and Affections the Will carries the Soul one way Conscience another 2 Pet. 2. 15. In a regenerate man the fight is in the same faculty between Conscience and Conscience there is Sin and Grace in every faculty a party in the Will for Grace and another for Sin this is properly the fight between the Flesh and Spirit in the regenerate id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good the Devils and damned all for evil One saith it is an apparent errour to affirm that a godly man cannot sin with a full consent of will Gal. 5. 17. Sanctification is in every faculty 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain 1. An antecedent and concommitant willingness and unwillingness before the sin one may seem very unwilling while the lust and objects are kept asunder but bring them together the natural conscience presently sins 2. There is a willingness perse and per accidens a wicked man loves sin but for Hell 2. The fight in a natural conscience never puts sin out of dominion Rom. 6. 12 14. There may be in natural man an opposition of flesh against flesh corruption against corruption he may strive against all sin from the dictates of his understanding and his conscience but his will is never troubled at it This opposition is but weak and treacherous he hath no will to any good but a kind of woulding that is but now and then the opposition of the Spirit to the flesh is everlasting and irreconcileable Why doth not the prevailing party keep the other under when it hath gotten the victory A good man hath a twofold strength 1. Habitual a readiness to that which is good and against evil by the work of Regeneration which gives him a Will 2. Actual strength the assisting power of the Holy Ghost which calleth out the graces that are in us strengthens them God is a free Agent when his assistance is withdrawn sin prevaileth Nature opposeth sin with worldly weapons carnal considerations I shall lose my credit the Spirit with heavenly weapons the Word of God I shall offend God grieve the Spirit The Flesh gets the better of nature and at last prevails the Flesh is worsted by the Spirit Sanctification is an imperfect work in this world we are adopted reconciled justified as much at first as ever but sanctified by degrees The imperfection of Sanctification stands in three things 1. All the habits of Grace are weak 2. There remaineth still a whole body of corruption 3. All the acts which they perform here are mixt A wicked man may have fighting about corruption as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference say some between the war in the godly and this in the wicked In the regenerate man there is the flesh against the Spirit and the Spirit against the flesh in the unregenerate there is only flesh contending with it self on several considerations on the one side flesh lusting after a present content and at the same time flesh fearing an after reckoning 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened and the inordinate affection but in the regenerate man faculty against faculty in the whole man in the will somewhat which closeth with sin and somewhat which abominates it 3. In the Matter in the unregenerate the contest is onely about gross sins the gracious heart is against sin as sin and consequently against every sin 4. In the end they propound the unregenerate man to stop the clamours of his conscience and secure his soul from the danger of Hell the godly man to destroy the body of sin and please God in all things 5. In the effects the unregenerate man is given up to walk in the waies of sin but in Gods servants the longer the warre is continued the more corruption is mortified and Grace grows in him It seems their estate then in the second Adam is not better then it was
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
hac Epistola fuit una de auctore altera de authoritate ejus Bellarm. l. 1. de verb. Dei c. 17. Vide Drusium ad titulum ad Hebraeos De side est Epistolam ad Hebraeos esse Scripturam Canonicam Cornel. a Lapide Dr Fulk against Martin Multo facilius dicere quis istius Epistolae non sit Author quà m quis sit Author Cameron Tomo tertio praelect in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo quam firmis Argumentis persuasi simus alium esse Auctorem Calvinus in Epist. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books both in the Old and New Testament God would have us believe his Word though we know not the Authors it is written by the Spirit of God though we know not whose hand God guided Dr Holsworth on Luk. 22. 11 12. g Sciebat nomen suum invisum Hebraeis esse quamvis ad fidem jam conversis propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat cujus legis illi adhuc aemulatores erant Actorum vigesimo primo Bellarminus ex Hieronymo haec citat l. 1. de verbo Dei cap. 17. Vide Bezam in titulum illum Epistola Pauli Apostoli ad Hebraeos Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur Beza Compare 2 Pet. 3. 15. with 1 Pet. 1. 1. Other Books have no name prefixed and yet they are certainly believed to be Canonical as Iob Iudges Ruth Chronicles h Epistola Pauli ad Hebraeos Hebraico id est sermone tunc in Syria usitato scripta fuit ab alio versa quem quidam Clementem fuisse volunt alii alium Salmasius de Helenistica i Waltherus in officina Biblica Bellarminus ubi supra k Jun. Parallel lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Biblicam l Epistolae aliorum Apostolorum Catholicae dicuntur quia generatim ad omnes â—ideles in omnes quasi mundi partes missae sunt ista inscriptione à Paulinis distinguuntur quae vel ad certas Ecclesias vel ad certos homines missae fuerunt Rivetus in Catholico Orthodoxo Hieron Epist. Fam. M â— Pemble on Justification Sect. 6. â— 1. m This may be seen in the Harmony of Confessions n Rivet Iesuitâ— vapulans c. 9. Waltherus in officina Biblica Sect 281. Waltherus also in officina Biblica holds it Canonical o Rainoldus de lib. Apoc â—om 1. praelect quarta Vide etiam prâ—olectionem tertiam p As Eusebius and Ierom witnesse Chap. 1. 11 13. Eusebius l. 2. 24 3. 21. Zanchy hath done well on the first Epistle Calvin on all three * Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno. It is reckoned among the Canonical books and cited by Athanafius Tertullian Cyprian Origen Ierom under Iudes name Iohn neither in his Epistles nor Revelation cals himself an Apostle This short yet General Epistle was written the last of all the Epistles and is therefore called by some Fasciculus It was written by Iude the brother of Iames and Kinsman of Christ he lived longer then all the rest of the Apostles save Iohn Besides the Dedication and Preface it contains two things 1. Warnings of the Church against false Doctors 2. Woes against false Teachers q Vocatur istâ— liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Ioanni Ioannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot â—habet Sacramentâ— quot verba Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste Hieronymo soli Scripturae est proprium apud Ethnicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Iohanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei â—n hoc libro Apoc. 19. v. 13. Gerardus Waltherus Vide Bezae Prâ—legomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. cap. 20. colligerunt Chiliastae qui ab Ecclesia explosi sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos annis mille Rainold de lib. Apoc. Tom. 2. Praelect 131. r Mr Selden of Tithes cap. 1 ex Bodin Meth. Hist. See Mountag against him c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus iâ—tactam se relinquere fatetur Lutherus quod dubiae sit interpretationis arcani sensus in qua etsi periculum sui multi hactenus fecerint nihil certi tamen in medium protulisse Zepperus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts 3. 18 10. 43. â—otum vetus Testamentum rejiciebant Manichaei tanquam à Deo malo profectum Duos n. illi Deos impiè singebant quorum unus bonus malus alter esset Whitakerus de Scripturis Libri digni qui abscondantur magis quam qui legantur Athanas. in Synops. Sac. Script Stephen Act. 7. 42. cites a book of the twelve lesser Prophets and so confirms the authority of them all being in one volume Luke 16. 29. Vide Whitakeri controv 1. quest 3. c. 3. p. 210. * The History of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Ezra is accounted by some as the Apocrypha of the Apocrypha because it was never owned for Canonical either by the Jewes Romish Church in general or Protestant Writers The Apocryphal Books are either purer as Syrach Wisdom Bâ—â—â—ch the first of Maccabees and the prayer of Manasses or more impure as the rest Toby Iudith the second of Maccabees the supplement of Esther and Daniel Nos quidem non negamus horum librorum plerosque Sapientiaâ— praesertim Ecclesiaiâ—icum esse valde bonos utiles omnibus Tractationibus praeserendos sed propriè per excellentiam Canoâ—icos esse iâ—sallibilis veritatis è quibus sirma ducantur argumenta id verò inficiamur Rainold de lib. Apoc. praelect 6. See Mr Lightfoot on Luk. 1. 17. p. 5. 6. Acts 6. 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpuram volunt prius lanam insiciunt ut in quit Cicero Rainol de lib Apoc. tom â— praelect 18. * Chamier de Canonc l. 4. c. 2. Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. A
3 4. * Elegit qui è multis aliquos legit The very word Election signifieth a separating and culling out of some from the rest Iohn 15. 19. 2 Thess. 3. 2. Matth. 8. 11 Rom. 5. 19. Rev. 7. 9. 13. 3. Heb. 2. 10. Multitude is not then a good mark of the Church Brâ—rewoods Enquiries touching the diversitie of Languages and Religions Reprobatio est praedestinatio quorundam ad â—ternam mortem propter peccata infligendam ad declarandam justitiâ—m divinam Wendelinus Reprobavit Deus propter voluntatem damnavit propter peccatum Rom. 9. 22. Electio compleâ—a neminem spectat nisi morientem * Qui quosviâ— homines vult servari God doth noâ— will that simply every man should be saved but all given to Christ whom God doth call externally them he doth seriously invite to come unto him that they may be saved and doth approve of their conversion but doth not effectually move every particular man to beleeve The Greek word here used answereth to Chaphets the Hebrew word used by Samuel 1 Sam. 15. 20. David Psal. 51. 21. Iâ—rem 9. 24. Ezek. 33. 11. and signifies not onely to will but also to agree to a thing and to be pleased Consectaries of Gods decree Psal. 115. 3. 135. 6. Jam. 1. 14. Consectaries of Predestination Eph. 1. 4. Praedestinatorum haeresis inquit Sigebertus ad annum Christi 415. hoc tempore coepit sâ—rpere qui ideo Praedestinati vocantur quia de Praedestinatione divina gratia dispuâ—â—ntes asserebant quod nec piè viventibus profit bonorum operum labor si à Deo ad mortem Praedestinati fuerint nec impiis obsit quod improbè vivant si à Deo Praedestinati fuerint ad vitam Quae assertio bonos à bonis avocabat malos ad mala provocabat Camero Collat. cum Tileno Consectaries of Gods electiâ—n and reprobation Austin and some others which have written largely of election write sparingly of reprobation because there appears more seeming offensive harshnesse in the Doctrine of reprobation then in that of election the first being known gives light to the other This Doctrine of absolute election is very comfortable and useful Eph. 1. 5 6 11 The Apostle there inculcates it three times in one Chapter Rom. 8. 33. It is absolute as it opposeth cause or condition in us not as it opposeth means Licet electio non sit conditionata tamen per electionem constituit Deus ut salus non Contingeret adultis nisi sub conditione fidei Twissus contra Corvin It is the duty of Christians to make their Election sure by their calling 2 Peter 1. 10. Make it your main study there is the adverb of correction rather you would rather look after other matters but study this most 1 The Apostles exhortation shews it is a thing possible 2. It is necessary of great concernment use all diligence 3 It is profitable Such shall never fall utterly an entrance shall be ministred unto them abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. 2 Gods external works Psal. 33. 6. Heb. 10. 13. * Creatio est actio Dei externa qua in principio temporis sex dierum spatio mundum produxit solo voluntatis suae imperio ad nominis sui gloriam Wendelinus Creation is a work of God wherein in the beginning of time He did by the word of his mouth make all things of nothing exceeding good in six dayes for his glory Gen. 1. 1. And the beginning of the Apostles Creed The Father is said to work all things by his word and spirit not as by an instrument but as by a principal efficient of the same substance and equal with himself Vide Ludov. viv de veritate Fidei Christianae l 1. c. 9. Plus apud me valent illa quitique verba In principio creavit Deus coelum terram quà m omnia Aristotelis Coeterorumque Philosophorum argumenta quibus docent mundum carere initio Eras. Epist. Pellicano l. 19. Rom. 1. 20. Ephes 1. 4. Psal. 33. 9. a Fareus alij Acts 17. 24. Col. 1. 16. b Dubitare non potest primum fidei articulum quo credimus in Deum creatorem coeli terâ—e extructum esse ex hoc Mosis aphorismo Pareus Prov. 8. 23. John 17. 24. Ephes. 1. 4. 1 Pet. â— 20. Vide Gatakeri Adversaria miscell l. 2. c. 2. c Quamvis naturall lumine demonstrari posset mundum à Deo fuisse conditum tamen rectè Augustinus de Civit. Dei l. â—1 c. 4. Quod Deus mundum fecerit nulli tutius credimus quam ipsi Deo Si mundus sit opus Dei necesse est ut Creator ejus fit aeternus Rom. 1. 26. alioquin fuisset ipse factus consequenter pars mundi Nam per mundam intelligimus compagem five aggregationem rerum Creatarum T will contra Corvinum cap. 6. sect 2. Master Pemble in his Treatise of the providence of God Vide Ludov. Viv. de veritate Fidei Christianae l. 1. c. 10. August de civitate Dei l. 15. c. 9. Plin. l. 7. c. 16. Aul. Gell. l. 3. c. 15. Iuven Sat. â—3 See the several reasons urged by the Philosophers and their followers to prove the eternity of the world answered by Raymundus in his Pugio Fidei adversus Iudaeos parte primae c. 7 8 9 10 11. See also ibid. c. 12 13 14. Lactantius That the World is so compounded our senses tell us seeing some things are heavie some light some hot some cold and one of these is apt to destroy another as is the nature of Contraries What is eternal is without beginning mutation succession or end so onely God See Doctor Hackwels Apologie of Gods providence p. 39. 46. De qua re inter duos Rabbinos est Controversia R Eliezer R. Josue altero mundum in Martio altero in Septembri contendente conditum esse Quod quia nobis Scriptura non exprimit tanquam curiosum relinquamus Mercet If the question were asked indefinitely Whether the world began in the Spring the Summer the Winter or the Autumn the answer must be That it began in all For so soon as the Sun set forth in its motion the seasons immediately grew necessary to several positions of the Sphere so divided among the parts of the earth that all had every one of these and each one or other at the same time Gregorie de Eris Epochis c. 5. Iulius Scaliger saith Mundum primo vere uatum sapientes autumant credere par est So the most part maintain and for the best reasons And if it were not otherwise evident Nature it self is very convincing whole Revolutions begin and end in the Vernal Aequinox Id. ib. Mundi adeoque Anni primi initium circa vernum aequinoctium fuisse non dubito Unde Astronomi omnes coelestium motum initia à primo Arietis puncto sumpserunt Haec opinio firmata est omnium Scriptorum Ecclesiasticorum consensu
monstraverint ubera lacrymis suis te voluerint retrahere contemne lacrymas conculca pedibus parentes nudusque fuge ad crucem Christi Vox Hieronimi impiahaeâ— Diabolica vox Lutherus a Lib. 2. de Monach. cap. 5. Ante revelatam Evangelii lucem putabatur sanctissimum vitae genus esse Monachum fieri sed profectò perdite viximus quotquot in monasteriis viximus Iam lucente verbo una hora plus boni facimus quam toto umpore vitaeâ—in Caenobiis Luth. in Gen. 19. * Lib. 2. de Monachis c. 5. The famous Armachanus wrote seven Books De paupertate salvatoris yet proves that he was not a beggar He wrote also Contra fratres mendicantes and should have been canoniâ—ed but for the Friers Dr Fcatlâ—ys Case for the Spectacles c. 8. From that time forward the Monks of this order have been alwayes imployed in the inquisition Phil. 2. 20 21. Next to the title of God Christ values that title of being head of the Church Rom. 4. 13. See M. Lockyers Church-Order from p. 29. to 62. Mr Firmine last Book pag. 82 83. The Apostles could not at that time go by this rule upon the hearing of a Sermon a thousand perhaps profest to be satisfied in that Doctrine and that they would live and die in it I am verily peâ—swaded that were the union and communion of the people of God rightly known there is no Saint in any part of the world but where ever he comes might demand upon the profession of his faith and his voluntary subjection to the Gospel his right in the Ordinances hear the Word with them pray with them receive the Sacrament with them Mr. Martiall on Rom. 12. 4 5. See more there See Mr. Hilders on John 4. 22. We know what we worship and Mr. Bals Trial of the Church-way Haec communio est inter Deum hominem inter sanctos Angelos homines electos inter sanctos homines in Coelis sanctos homines in terris seu inter Ecclesiam trium hantem militantem denique inter omnes cives Ecclesiae militantis Alsted Theol. Cas. c 8. See Dike on Philemon Our Communion is with the Saints as with Christ the Head in two things we receive the same Spirit and walk in the same way Ephes. 4. 4. 1 Cor. 12. 12. Communio sanctorum in co est fita quod singuli electi capiti suo per fidem sunt insiti caeterisquâ— corporis illius membris arctissimè per Spiritum uniti Alsted Theol. casuum The Papists make the Pope a god in divers particulars 1. In that they make the Scriptures subject to him in that no man is bound to beleeve the Scriptures unlesse he determine that they be so 2. In that they make him able to dispense with the oaths and vows which no Scripture dispenseth withall 3. In that they make his Decrees to binde the conscience with the same necessity that the Scripture doth 4. In that they give to him the Keyes of Purgatory The Fathers hyperboles this way followed by Luther gave occasion to this a Dr. Hill on Ephes. 4. 15. b That is partaker of one and the same Spirit and so united by the Spirit There is a union between Christ and his people 1. In reference to imputation so that what Christ did is accounted theirs 2. In reference to inspiration they have the Spirit dwelling in them 3. In reference to compassion 4. In reference to vindication what injury is done to them is looked on as done to him Some say the actions of the Saints are of infinite value as the obedience of Christs humane nature because of the hypostatical Union and that they are so one with Christ that they can sinne no more then Christ can sinne Not imaginary Ephes. 5. 30. We reade of Christs being in us our being in him 1 Co. 1. 13. Col. 1. 27. Rom. 8. 10. of Christs dwelling in us and our dwelling in him 1 Ioh. 3. 24. of Christs abiding in us Ioh. 15. 17. and our abiding in him Christs living in us and we in him Gal. 2. 20. The hypastatical union A spiritual or mystical union This union non mutat naturas nec miscet personas sed confoederat mentes consociat voluntates I may know that I am one with Christ also by my faith Ephes. 3 17. I may know I have that by two principal effects of it 1. It purifieth the heart Act. 15. 9. not only the wayes and outward man 2. It is an operative vertue Gal. 5 6. sets all graces awork From our union with Christ flows 1. Spiritual life 2. Spiritual acting 3. Spiritual growth 4. Spiritual duty Ioh. 15. 5. Col. 2. 19. Eph. 4. 15 16. Omnis communio fundatur in unione Christ will do nothing unlesse we be united to him whatever he doth he doth as a head a root Ioh. 15. 4. As by the personal union he meriteu all things for us so by this union of persons he dispenâ—eth all to us We should labour 1. To get into Christ. 2. To grow up into him That consists 1. In being emptied more and more of our own righteousnesse and going to Christ for acceptation of our persons 2. In going to him for strength in duty and acceptation of our services 3. In doing all for Christ and his glory 4. In going to Christ for a rule in all our actions 5. In doing all out of a principle of love to Christ 2 Cor. 5. 14. 6. In making Christ the reward of our services to serve Christ for Christ. See Mr Pembles Vindiciae Gratiae pag. 42 43. Vocatio alta secreta Aug. Efficax vocatio Rom. 8. 30. Solenne vobis est profitert facultatem credendi resipiscendi ex mera Dei gratia dari Sic olim Epicurus verbis Deos posuit resustulit 〈…〉 ed Pelagius post Ecclesioe censuras professus est Dei gratiam quo artificio propemodum imposuerat Augustine adeò ut ipse Augustinus professus fit se gavisum esse quod dogmata ejus aut recta essent aut correcta Quibus tamen diligenter expensis advertit tandem haec ab eo ita disserta esse tantum ut frangeret invidiam affectionesque declinaret Nam sola suafione hortatione gratiam Dei circumscripsit Twis contra Corvin c. 9. Sect. 7. Vide plura ibid. Isa. 53. 1. Trahit Deus volentes Praebet vires efficacissimas voluntati The Arminians say Effectual Calling is nothing but holding out an object and using arguments Those are special places against them Rom. 9. 15 16. Jam. 1. 18. 1 Pet. 1. 3. In praeparationibus tam regenerationi quà m generationi propriis agnosco successionem at ipsam regenerationem instantaneam esse judicant Theologi sicut generationem instantaneam esse tradunt Philosophi Twis contra Corv. Tam essicax tam potens Dei operatio optimo jure dici potest irresistibilis si terminum barbarum nuper malis avibus excogitatum liceat aut
lubeat usurpare irresistibilis quidem est 1. Ex parte gratiae Rom. 9. 19. Luc. 2. 15. Act. 11 17. 2. Ex parte voluntatis Jon. 6. 37. Acta Synod Dord Art 13. propos 3. Nos per vim suavissimam Dei motionem atque in voluntatem humanam influentiam designamus quam irresistibilem esse dicimus non tam respectu voluntatis conversae neque enim illa omnino vult resistere dum eam omnipotenti facilitate uti loquitur Augustinus convertit Deus ex nolenti volentem sacit quà m respectu Diaboli qui gratiae Dei resistere vel maximè cupit ne scilicet miserae hominum animae laqueis ipsius quibus implicatae tenentur exercentur Hortationi unumquemque resistere posse dicimus sed regenerationi suae hominem non magis resistere posse dicimus quà m potest cadaver Deo resistere si modò libitum fuerit Deo ipsum resuscitare Twis contra Corvinum cap. 8. object 16. Nâ—hil in hac tota causa quod adversariis est magis in ore quà m conversionis gratiam esse resistibilem Rescriptio Ames ad responsum Grevinch c. 8. Vox ista irresistibilis à nostris usurpatur duntaxat ad operationem graetiae explicandam in oppositione positam sententiae ipsorum qui volunt gratiam Dei in operatione sua pendere ex nutu voluntatis nostrae libero hominis arbitrio subjici Interea minimè negamus libere credere libere resipiscere libere bonum opus quodcunque operari quotquot per Dei gratiam credunt resipiscunt quodlibet bouum opus operantur Twis contr Corv. c. 6. Digress 2. Vide illum ibid. Sect. 1. Aphoris 10. Acta Synod Dordrecht exam Act. 4. Vocationis partes duae sunt oblatio Christi ejusdem receptio Joh. 1. 11 Ames Medul Theol lib. 1. cap. 26. Vocatio externa nihil aliud est praeter suasionem aut hortationem ad credendum nomine Dei mandantis ut credamus medò salvi esse velimus Vocatio interna est ipsius sidei sive conversionis nostrae ad Deum effectio Twis contra Corvin c. 4. Sect. 1. Vide plura ibid. This distinction of calling into outward and inward is opposed by Mr. Plaifore in his Apello Evangelium c. 7. We should try whether God hath called us not only with an external call by way of proposal and command but by an internal influence of his Spirit he hath then conveyed a quickning principle into us then the soul will be enabled to give up it self to God to choose him for its portion Some describe it to be a turning from all sin as sin and to all righteousnesse for the love of righteousnesse Finis specificat inpracticis Quod sorma est iâ— naturalibus finis est in moralibâ—â— 1 Cor. 10. 3 â— Finis ultimus perfiâ—â—â—â—am agentem quam â—ctionem Entire there must be all the parts of conversion one as well as another We may consider the sweetnesse and power of grace in this woâ—k 1. The sweetnesse of grace Ezek. 16. 6. 2. The power of Gods grace Ioh. 7. 44. when you had such a corrupt nature and could not think a good thought that God should then change you God must be be exalted as the highest good and utmost end Live in the Spirit walk in the Spirit Luke 15. God the Father 1. Requesteth and commandeth conversion and saith He doth delight in it 2. He giveth us time and leisure to convert and doth not cut us off 3. He vouchsafeth us means to convert the light of nature the Doctrine of the Word 4. He will afford help to us in converting 5. He will accept us and therefore gave Christ that converts might be saved Secondly His holy Attributes make him a fit person to turn to 1. He is just and cannot abide sinne 2. Mighty and can punish sinne 3. Gracious to pardon sinne Let thy dislike of that which is but an image of obstinacy in the creatures make thee ashamed to be obstinate thy self As the Prodigal saith I will go to my Father Vide Augustini confess l. â— c 5. 7 What hindered his conversion and the means of it c. 12. Liberi arbitriâ— phrasis quae apud Latinos scriptores in usu est jam olim usurpata fuit non legitur in vulgata interpretatione Latina veteris Novi Testamenti vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam usurparunt Scriptores Ecclesiastici Graeci quae à Classicis etiam autoribus accepta fuit pro eo qui sui juris est liber neque apud LXX neque apud autores librorum Apocryphorum qui Graecè scripserunt usquam comparet Rivet Disput. 8. Thes. 1. Nominatur arbitrium respectu mentis monstrantis voluntati objectum liberum respectu voluntatis ultrò sequentâ—s indicium intellectus aut repudiantis Id. ib. Arbitrii vox propriè significat mentis sive intellectus tum facultatem qua mens de aliqua re sibi proposita judicare potest tum ipsum judicium à mente secundum istam facultatem peractum Transfertur autem à meâ—â—e ad voluntatem propter arctissimam quae inter illos est unionem Libertas arbitrio tributa propriè affectus est voluntatis quanquam radicem suam habeat in intellectu ratione Armin. Thes. Publ. 11. Si quis voâ—is hujus usum non prava intelligentia sibi permittat per me quidem non vexabitur ob eam rem sed quia sine ingenti periculo non posse retineri censâ—o magno contrà Ecclesiae bono futurum si aboleatur neque ipse usurpare velim alios si me consulant abstinere optarim Calvin Institut lib. 2. cap. 2. Vide Bellarm. de Gratia Libero Arbitrio lib 3. cap. 2. lib. 4. cap. 6. Non controvertitur an homo ratione utens sit liberi arbitrii quateuus liberum arbitrium in genere intelligitur Ergò non quaeritur an sit in homine talis facult as quam liberum arbitrium appeliant etsi propter ambiguitatâ—m locutionis disputatum sit an ita appellari debereâ— vel servum potius dici quam liberum Verum quoniam eidem facultatâ— servitâ—s libert as tribui potest diversa consideratione cum agitur de natura liberi arbitrii in se non de viribus ejusdem objectorum variorum ratione non existimamus rejicâ— endam esse liberi arbitrii receptam appellationem etsi in Scriptura totidem verbis non reperiatur Rivet Cath. Orth. Tract 4. Qu. â— Vide Qu. 3. A man dead cannot enliven himself Lazarus being dead is an instance of mans natural condition not the man half wounded When we deny that a natural man hath any free-will unto good by a natural man we understand one that is without Christ and destitute of his renewing grace by a free-will a thing that is in our own power to do and by good a Theological not a Philosophical good Bonum verè spirituale salutare a spiritual good and tending to
as a duty in assurance as a priviledge Iacob prayed and as a Prince prevailed The Word preached is the most powerful but not the only ordinary means to beget faith as Mr Down proves in a Treatise concerning the force and efficacy of reading The Spirit of God commonly and primarily is conveyed by the Word preached Act. 10. 44. 13. 48. The Manna came with the Dew unbelief came by heaâ—ing God would beat Satan by his own weapon sinne entred by the ear 2. God doth this to humble us that we may not ascribe any thing to our selves we are beholding to others for what we hear Gillesp. Aarons Rod blossoming lib. 3. cap. 14. Christ hath revealed in the Gospel that accepting of him for a Saviour to beleeve in is an acceptable service 2. God rejects all works which are not accompanied with faith Heb. 11. 6. 3. This is the great command in the Gospel this is the will of him that sent me that you beleeve in him 4. The Lord hath made great promises to faith and admired it in the woman of Canaan the Centurion 5. It was Christs great design to work faith John 20. two last verses As this grace honours God most Rom. 4. 20. so God honours it most All actions of all vertues regularly performed slow from faith See Heb. 11. per totum Therefore the Schoolmen say Faith is not onely it self a vertue but matâ—r radix auriga omnium virtutum Vide Ames in Rescript ad Grevinchov cap 10. Arminiani interrogati an credant fidem esse donum Dei rotundo ore pronuntiant plenis buccis intonant se credere Deum dare sidem Sed homines vasri haec verba non accipiunt â—â— sensu quem sonant Nam corum mens est Deum dare omnibus vires credendi si velint per Deum non stare quiâ— credant At censent Deum non dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ipsumque actum credendi ne vis inferatur libero arbitrio Cui impuro dogmati opponimus vorba illa Apostoli Phil. 1. 29. Cap. 2. 13. Quibus verbis ipse actus credendi designatur non vero virâ—s â—redendi Molinaeus contra Amyraldum Per sidem in infantibus intelligimus principium sive semen sidei non habitum sidei aâ—â— actualem sidem quae infantes habere non possunt quit gratia praesupponat naturam in infantibus autem nondum ea naturae est perfectio ut in iis ratio se exerere possit ne lum habitus supernaturalis actusve ex co ortâ—s esse possit Vossius de Sacramentorum vi efficacia De fide habitualtres est manifesta nam infantes in statu integritatis nati fuissent habitibus originalis justitiae ornati ut docent non solum Sententiarii lib. 2. Sent. Dist. 20. Verùm etiam Evangâ—lici â— hcologi cum differunt de primo hominis statu quâ—m integritatis vocant unde patet manifestè habitus sidei spei cheritatis etiam nune t is inesse posse quia quicqâ—id olim possibile suit etiam nunc esse potest modò respiciamus potentiam Dei absolutam Fidem etiam actualem seu actum credendi â—is posse inesse facilè probatur exemplo Joannis Baptistae qui Lâ—cae 1. 24. dicitur exultasse in utero matris in gaudio Ergo cognovit Domini sui praesentiam proinde infans potest intelligere per consequens actu credere Baron Philos. Theol. Ancil Exercit. 3. Art 10. Vide plura ibid. Vide Baron Philos Theol. ancil Exercit. 3. Art 13. See M. Pemb. Vindis grat p. 110 111 245 246. and of Justificat p. 38 c. 2. Sect. 2. L'homme n'est point obligè à croire en Iesus Christ que quand il luy est annoncé Adam n'y estoit pas obligé avant qu'il pechast â—l a commence à y estre oblige luy a promis la semence qui briseroit la teste du Scrpent Esclaircissement Des controverses Salmuriennes par Pierre du Mâ—ulin See M. Pemb. Vindic. grat p. 100 101. Vide Bellarm. de gratia lib. arbit l. 6. c. 1 2 3. The general means are the word prayer we must ask for it in prayer and wait for it in the answer of the Word I will come to you and manifest my self to you Christ imparts his graces and communicates his counsels to them Unregenerate men have many communications from Christ no communion that is founded in union See M â— Hâ—rris of the Beatitudes p. â—5 and Paâ— on Rom. 8. p. 33. The Civilians thus define it Est gratuita assumptio personae non habentio jus in haereditate ad participationem haereditatis Adoptio imitatur naturam Adoptio nuptiarum subsidium fortunae remedium supplet sterilitati vel orbitati Jurisâ— Profectò haec est indulgentia non indigentia Ber. Ephes. 2. 18. There are three great fruits of our Adoption 1. Dignity 1 Joh. 1 2. 2. Liberty Rom. 8. 21. 3. Inheritance If sons then heirs Certum est tam in Veteri quam in Novo Testamento verbum justificandi nomen justificationis intelligo autem aequivalentia in linguis originalibus Hebraicum Histâ—ik Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum nominibus derivatis communiter accipi significatione forensi pro justum habere censere pronunciare maximè ubi agitur de eo qui accusatur tanquam injustus Prov. 17. 15. Ubi evidens est verbum justificandi per oppositum verbum intelligi debere quod cum non possit de reali infusione iniquitatis injustitiae intelligi quasi ejus aliquis habitus in corde justi generaretur à judice iniquo sic neque intelligi potest ab codem aliter justificari impium quà m justum pronunciando non efficiendo Non potest aliter hoc verbum intelligi quam per justum agnoscere aut declarare Matth. 1â— 19. Luc. 7. 35. 39. v. Communiter haec vox opponitur accusationi condemnationi Isa 50. 8. Rom. 8. 33 34. Rivet Cathol orthodox Tract 41. Qu. 1. Vide Pemb. de Iustificat lib. 1. Sect. 4 5 7 8 9. Est vocabulum sorense à foro soliad forum poli sive à judiciis humanis ad judicium Deitranslatum qui non imputans peccata sed peccatorem à reâ—tu exgratia absolvens cum justificare dicitur Rom. 3. 4 5. Capp Alting Exeg Aug. Confess Art 4. Camer collat cum Tilen The Papists confound Justification and Sanctification they say to justifie signifies to make righteous by inâ—usion of grace Remission of sins saith Bellarmine is extinctio peccati in subjecto The extinguishing of sinne in the subject Iustificatio Sanctificatio peccatoris sunt duo beneficia à se invicem valde diversa distincta sed minimè separata In Papatu non distinguuntur à multis Protestantibus separantur Nos non quaerimus Iustificationem in Sanctificatione nostra nec quaerimus Iustificationem nostram sine Sanctificatione 1 Joh. 5. 6. Streso in
and weaknesse the Tree of life would have preserved him from that 3. The whole person consisting both of soul and body was conformable to God in respect of his felicity and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himself but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fall is lost for a great part because of our rebellion against God the creatures rebellion should minde us of ours we may see sometimes a little childe driving before him an hundred Oxen or Kine this or that way as he pleaseth For the infusing of the soul it is most probable that the body was first made as the organ or instrument and then the soul put into it as God did make Heaven and Earth before man was made God did not create all the souls of men at once but he creates them daily as they are infused into the body for that the reasonable soul is not ex traduce Baronius in his Philosophia Theologiae Ancillans Exercit. 2. Artic. 3. proves it well There are these two Questions to be resolved 1. Whether immortality was natural to Adam 2. Whether original righteousnesse was natural to Adam For the first A thing is immortal four wayes 1. Absolutely so that there is no inward or outward cause of mortality so God only 1 Tim. 6. 16. 2. When it is not so by nature but immortality is a perfection voluntarily put into the constitution of the creature by the Creator so Angels are immortal 3. Not by any singular condition of Nature but of Grace so the bodies of the Saints glorified 4. When it is mortal inwardly but yet conditionally it is immortal that is if he do his duty and so Adam was immortal For the second Question The properties of it are these First It is original righteousnesse because it is the natural perfection of the whole man and all his faculties for distinction sake we call it original righteousnesse It is so both in regard of it self for it was the first in the first man Secondly In regard of man because he had it from his very beginning Thirdly In regard of his posterity because it was to be propagated to others Secondly It is universal it was the rectitude of all parts it could not else be an image of God unlesse it did universally resemble him in all holinesse His understanding had all things for truth his will for good his affections for obedience Thirdly Harmonious every faculty stood in a right order the will subject to the understanding and the affections to both Fourthly It was due to him not by way of desert as if God did owe Adam any thing but conditionally supposing God made Adam to enjoy himself and by way of means Fifthly Natural 1. Subjective that which inwardly adheres to the nature of a thing from its beginning 2. Perfectivè that which perfects nature for its end and actions 3. Propagativè when it would have been propagated in a natural way if man had continued in innocency but Constitutivè and Consecutivè supernatural The Papists deny that that was natural to man in innocency and therefore they say mans nature is not corrupted by the fall because a supernatural gift only is taken from him all his naturals being left which is the opinion of the Pelagians who affirm That the nature of man fallen is perfect before the committing of actual sins Paradise is spoken of in Gen. 2. Some of the Ancients as Origen Philo yea and of later Authors have turned all this into an Allegory but now that it was a real corporal place we may prove 1. Because God planted a Garden and put Adam into it and there went a River out of it which was divided into four streams but these were visible and corporeal as Euphrates and Tigris and in the third Chapter it is said That Adam hid himself with the leaves of the Tree therefore the Trees in Paradise were real and not allegorical and lastly Adam was cast out of it The ground of allegorizing all these things ariseth from the vanity of mans mind which thinketh these things too low for the Spirit of God to relate and therefore endeavours to finde out many mysteries 2. In what part of the earth it was Some have thought it to be the whole world but that cannot be for it is said God took Adam and put him into it and likewise that he was cast out of it Others thought Paradise to be a very high place reaching to the very Globe of the Moon but that cannot be habitable for the subtilty of the air Others as Oleaster and Vatablus think it was in Mesopotamia only and that it hath lost his beauty by the floud A Lapide Willet Rivet Zanchius and others say it was about Mesopotamia and Armenia because 1. There are the Rivers Euphrates and Tigris 2. Because Eden is part of Babylonia and this part of Mesopotamia as is manifest from Ezek. 27. 23. Isa. 37. 12. 3. These Regions are in the East and most pleasant and so agree with the description of Paradise Gen. 2. But the safest way is not to trouble our selves any further then Moses Text which saith it was in the Region of the East in respect of Iudaea Egypt or Arabia and as for the limits and bounds of it they cannot now be known Vide Bellar. de gratia primi hominis c. 12 13. Homer had his invention of Alcinous Gardens as Iustin Martyr noteth out of Moses his description of Paradise Gen. 2. And those praises of the Elysian fields were taken out of this story Ver erat aeternum c. Ovid. Metam lib. 2. And from the talk between Eve and the Serpent Aesops Fables were derived Thirdly Whether the waters of the Floud did destroy it Bellarmine and generally the Papists will not admit that it was destroyed by Noahs Floud and it is to maintain a false opinion for they say That Enoch and Elias who are yet in their bodies are the two Witnesses spoken of and that they shall come when Antichrist shall be revealed and then he shall put them to death and therefore they hold that Enoch and Elias are kept alive in this Paradise which they say still remaineth but that this is a meer fable appeareth because Iohn Baptist is expresly said by Christ to be the Elias that was to come because he came in the spirit of Elias Therefore we hold that wheresoever Paradise was yet in the great Floud it was destroyed not but that the ground remaineth still only the form beauty and fruitfulnesse is spoiled
Gen. 7. 19. Paradise signifieth a Garden the word being translated out of Greek into Latine and so into French and English In Hebrew it is called Heden which signifieth Delights a Garden of all manner of Delights a place beset with all kinde of fruitful and beautiful Trees Paradise was a little model of Heaven and a sign of the great Heaven assuring Adam that if he continued in obedience to God he should be translated into Heaven to enjoy God supernaturally as there he did enjoy him naturally for the Law saying Do this and live means it of everlasting life So Mr Wheatley held but M Ball seems to differ from him in his Book of the Covenant Man was to die if he disobeyed Gen. 2. 17. which implies strongly that Gods Covenant was with him for life if he obeyed In several other Scriptures the promise is annexed This do and live Negatio fundatur in affirmatione the life promised must be answerable to the death threatned that was not only a miserable condition but a separation from God for ever in hell therefore the life promised was not only a happy condition but a translating of Adam to Heaven and his injoying of God for ever there How long Adam should have lived before he had been translated is not determined There is an innate desire in the soul after the full enjoyment of God here this instinct was not put in men in vain Rom. 3. 23. And come short of the glory of God The word signifies to fall short of the race that price and crown he ran for the full and perfect enjoyment of God See Heb. 4. and what man fell short of by sinne if he had not sinned he should have obtained This is the received opinion of Divines That if Adam had not sinned then as soon as the number of Saints had been accomplished men should have been translated from the earth to heaven from their natural life to spiritual life as we reade of Enoch and Elias Heb. 11. 6. 2 King 2. 11. Dr Hampton on Gen. 1. 26. Though Menasseh Ben Israel de fragil hum Sect. 12. saith That common opinion that Enoch was translated with his body and soul to heaven doth not take place with them and saith that R. Solomon Abrabanel Aben Ezra interpret Gen. 5. 24. of a short death See more there There were two special Trees in it one called the Tree of life the other of the knowledge of good and evil Some say it was called the Tree of Life from the effect because of the hidden power and force it had of sustaining and prolonging mans life Although it be a Dispute Whether it had this force as meat to prolong life or as a medicine to prevent death old-age and diseases as likewise whether this power in the Tree were natural or supernatural Vide Menass Ben Israel de fragil hum Sect. 4. Therefore others say it was called so not from the effect but signification because it was an outward sign that God would give them immortality if they did continue It is questioned Whether the Tree of Life was a Sacrament Paraeus answers That it was a Sacrament three wayes First As an admonition to them that the life which they had they had it from God for as often as they tasted of it they were to remember that God was the author of life Secondly As it was a symbol of a better life in heaven if he did continue in obedience Thirdly Sacramentally of Christ as in whom Adam and Angels did obtain life Revel 2. 7. He is called The Tree of Life in the midst of Paradise but that is only allegorical and allusive so that what the Tree of Life was to Adam in innocency the same is Christ to us in our corrupt estate 2. The Tree of Good and Evil. It was not so called from any internal form as if it self were knowing good and evil nor from the effect as if by eating thereof it would have procured wisdom in man and made him wiser nor yet was it called so from the lying promise of the Devil concerning omniscience for God called it so before they met together therefore it was named so from the Event for God by this name fore-told what would follow if man did not abstain from it that he should experimentally know what was good and what was evil he should practically feel what he had lost and what evil he had plunged himself into Some have thought that those words Gen. 3. 24. should not be understood historically but allegorically that is that God gave him no hopes of coming into this place again but the Text contradicts that some have understood by Cherubims some species and images of terrible creatures as we call Scare-crows but that is simple to think that Adam was so childish to be afraid of those others interpret it of the fire of Purgatory The more probable Interpretation is that by Cherubims are meant Angels who did after a visible manner shake up and down this fiery sword Moses doth therefore call them Cherubims because the Jews knew what he meant having such forms over the Ark. Therefore it is taken for Angels not simply but as they appeared in some shape It is a curiosity to enquire how long they staid there although it is certain they ceased when Paradise was destroyed which was by the Floud Therefore this serves 1. For Information to instruct us 1. That every man and woman hath a soul there is a body and a spirit which enlivens and acts the body for all performances of the Compositum we must glorifie God in both 1 Cor. 6. 20. 2. It is immortal by Gods appointing but in it self endable because it hath a beginning that it may be capable of everlasting weal or woe 3. It is so immortal that it admits of no cessation or intermission the Anabaptists say It is asleep when it parts from the body till the day of Resurrection as soon as it leaves the body it goes either to Abrahams bosome or a place of torment This opinion of the souls sleeping is repugnant to the holy Scriptures Luk. 16. 23. Phil. 1. 23 and an heresie long since condemned in the Church The soul lives after death and in a state of separation Psal. 90. 10. and we flee away that is the soul as a bird out of the shell Eccles. 12. 3. Revel 6. 9. 2 Cor. 5. 1 8 9. See Ioh. 17. 22 24. 1 Cor. 13. 12. and B. Halls Invis world l. 2. Sect. 3. 4. At the last day it shall be united with the body and the body raised up for it and both be happy or miserable for ever 2. Be thankful to God that hath given us our souls and redeemed them by the bloud of his Son Propter hanc Deus fecit mundum propter hanc Filius Dei venit in mundum Chrysost. Blesse him especially for soul-mercies Eph. 1. 3. Ioh. 3. 2 4. and let the soul praise him Psal.