Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures and from those meanes which God hath appointed in the Church for the perpetuall edification of the same 2. And hence they are called ordinary because they may and are wont to bee called to Minister by order appointed by God 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures 4. Therefore also they depend upon extraordinary Ministers and are as it were their successors for although in respect of manner and degree exraordinary Ministers have no successors yet in respect of the essence of administration ordinary Ministers performe the same office toward the Church as extraordinary did of old 5. The right of his Ministery is wont to be communicated by men and in that respect the calling of an ordinary Minister is mediate 6. But this is so to be understood that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers and the appointing of persons upon which it is bestowed is done by the Church 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them therefore she can only chuse those whom before she sees fitted for not as extraordinary Ministers so also ordinary are made fit by their very calling when they were unfit before 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe 1 Tim. 3. 10. Let them be first tried then let them Minister if they be blamelesse 9. Ordinary Ministery is for the preserving propagating and restoring the Church by ordinary meanes 10. There are two parts of this Ministery 1. That in the Name of God he doe those things which are to be done with the people 2. That in the name of the people he doe those things with God which are to be done with him 11. But in these the preaching of the Word doth most excell and so it hath beene alwayes of perpetuall use in the Church 12. The duty of an ordinary preacher is to propound the Will of God out of the Word unto the edification of the hearers 1 Tim. 1. 5. The end or preaching is love out of a pure heart and a good conscience and faith unfained 13. But because there is chiefly required a serious desire to edify the Church therefore he cannot be a fit preacher who hath not prepared his heart to seeke the Law of the Lord and to keepe it and to teach Israel the statutes and judgements For he that teacheth another ought before and when he teacheth to teach himselfe Rom. 2. 21. Otherwise he is not fitted to edifie the Church 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common but also specially in respect of order and age whatsoever as of old men young men servants Tit. 2. 3. Of teachers 2 Pet. 1. 12. c. Yea of every one 1 Thess. 1. 11. We exhorted and comforted and charged every one of you not publickly onely but privatly also Acts 20. 20. Publickly and from house to house 15. He ought to have this scope
THE MARROW OF SACRED DIVINITY DRAWNE OUT OF THE holy Scriptures and the Interpreters thereof and brought into Method BY WILLIAM AMES sometime Doctor and Professor of Divinity in the famous University at Francken in Friesland Translated out of the Latine for the benefit of such who are not acquainted with strange Tongues Whereunto are annexed certaine Tables representing the substance and heads of all in a short view directing to the Chapters where they are handled As also a table opening the hard words therein contained A Worke usefull for this Season 1. COR. 14. 26. When yee come together every one hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation Let all things be done unto edifying Published by order from the Honorable the House of Commons LONDON Printed by Edward Griffin for Henry Overton in Popes-Head-ally next Lumbard streete 1642. A Briefe Premonition or forewarning of the Author touching the reason of his purpose ALthough I doe not assume this to my selfe to comprehend in my minde all the thoughts of evill speakers yet I foresee divers exceptions which this my endeavour proceeding certainly from a very good intent Proseculi genio according to the disposition of the world will fall into the chiefe of which I purpose briefly to meete withall Some and those indeed not unlearned dislike this whole manner of writing that the sum of Divinity should be brought into a short compend They desire great Volumes wherein they may loosely either dwell or wander Whom I desire to consider that all have not so great leasure or so vast a wit as to hunt the Partrich in the Mountaines and Woods but that the condition of many doth rather require that the nest it selfe or the seat of the matter which they pursue bee shewed without any more adoe Some doe not dislike this way if the chiefe heads be handled in a Rhetoricall way but they thinke that every particle is not so punctually to be insisted on But indeed when the speech is carried on like a swift stream although it catch many things of all sorts yet you can hold fast but a little you can catch but a little you cannot find where you may constantly rest but when certaine rules are delivered the Reader hath alwayes as it were at every pace the place marked where he may set this foot Some also there will be who will condemne the care of Method and Logicall form as curious and troublesome But to them a sounder judgement is to be wished because they remove the art of understanding judgement and memory from those things which doe almost only deserve to bee understood known and committed to memory On the otherside there will not be wanting some who will require more exactnesse of the art of Logick whom I could not fully satisfy if I would through my own imperfection neither indeed would I so much as I could because of the weaknesse of others I imagine there will not be few who will thinke that to set forth such institutions as these after so many labours of learned men in the same kind is superfluous and but to doe that which hath been done before Of whose opinion I should readily be if any thing of this kind were extant which did please all in every respect Which notwithstanding I would not have so taken as if it ever came into my mind to hope any such thing of this writing but because I am not out of hope that it may come to passe that two or three or so may fall upon this of ours who may here find something more fit to instruct and stir them up to piety then they have observed in the more learned writings of others which conjecture if it doe not faile me I shall think I have done a work worth the labor I cannot but expect to be blamed of obscurity of those that are not so skilfull whom I desire that they would learne of Cyrus Radiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latis luminibus non tam esse suaves that is The diffused brightnesse of the beames of the Sun is not so pleasant in large windowes certainly a contracted light although it may seem small yet it doth more enlighten if a man come neere and observe then that which is as it were dispersed by too much enlargement The drinesse of the style and harshnesse of some words will be much blamed by the same persons But I doe profer to exercise my selfe â—…n that heresie that when it is my purpose to Teach I thinke I should not say that in two words which may be said in one and that that key is to be chosen which doth open best although it be of wood if there be not a golden key of the same efficacy Lastly if there be any who desire to have some practicall things especially here following more largly explained we shall indeavour to satisfie them hereafter if God give leave in a particular Treatise which at this time we have an affection to touching questions which are usually called cases of conscience If there be any who doe yet find fault with or desire other things I would intreat them that they would vouchsafe candidly to impart to me their thoughts which may afford desired matter for a just apology or due amendment To the Reader These words explained are not intended for the learned but for the unlearned whereby they may come to the understanding of this booke and others of the same nature and the rather because many sentences may depend on the opening of a word SYnecdoche A figure containing a part for the whole p. 3. Genuine distribution naturall or proper division p. 4. Metonymy a figure by which the cause is put for the effect or the subject for the Adjunct or contrarywise the effect for the cause p. 5. Inaccessibile that cannot be gone unto p. 10. Essence the beginning p. 11. Consectaries or conclusions p. 12. Subsistence the manner of being ibidem Abstract the substantive as whitenesse ibidem Concrete the Adjective as white ibidem Imparitie Inequality ibidem Equivocally Doubtfull p. 13. Analogically by way of Resemblance ibidem Numericall Individuall As one and the same thing not only in nature but in number p. 14. Dimension the meansureof a thing ibidem Immensity greatnesse p. 15. Relatives Respective p. 17. Individuating Restraining or Limiting ibidem Procession Issuing p. 19. Efficiency of God his whorking power p. 21. Syllogisme an argument p. 23. Identity Samenesse of a thing p. 25. Termination the relation of a worke to a particular person p. 26. Analysis resolution p. 28. Idea a forme or image of a thing in a mans mind ibidem Quiddity the being of a thing p. 29. Existence the actuall being of a thing ibidem Contingent accidentall ibidem Simple intelligence Gods absolute Knowledge ibidem Science is Knowledge p. 30. Sapience is Wisdome ibidem Concomiâ—… â—…panyng p. 31. Antecedent going before ibidem Connexion joyning before ibidem Exist to have an ectuall
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
unknowne to the writer as doth sufficiently appeare in the History of the Creation past and in foretellings of things to come but some things were before knowne unto the writer as appeares in the History of Christ written by the Apostles and some of these they knew by a naturall knowledge and some by a supernaturall In those things that were hidden and unknowne Divine inspiration did performe all by it selfe in those things which were knowen or the knowledge where of might be obtained by ordinary meanes there was also added a religious study God so assisting them that in writing they might not erre 6. In all those things which were made known by supernaturall inspiration whether they were matters of right or fact he did inspire not onely the things themselves but did dictate and suggest all the words in which they should be written which notwithstanding was done with that sweete attempering that every writer might use those manners of speaking which did most agree to his person and condition 7. Hence the Scripture is often attributed to the holy Spirit as to the author making no mention of the Scribes Hebrewes 10. 15. Whereof the Holy Ghost also is a witnesse to us 8. Hence also although in the inscriptions of the holy Bookes it is for the most part declared by whose labour they were written yet there is sometimes deepe silence of this matter and that without any detriment of such bookes or lessening their authority 9. Neither yet doth it suffice to make a part of holy writ if a booke be written by some extraordinary servant of God and upon certaine direction of the spirit unlesse it be also publickly given to the Church by divine authority and sanctified to be a Canon or rule of the same 10. The thing it selfe which they committed to writing as touching the summe and chiefe end of the matter is nothing else then that reveale will of God which is the rule of Faith and manners 11. Hence all those things which in the first disputation were spoken of the doctrine of life revealed from God doe properly agree to the holy Scripture For the Scripture is nothing else then that doctrine with the manner of writing joyned to it which manner was not to be handled there but in this place 12. Hence the Scripture in respect of the thing and subject meaning that is as it was the doctrine revealed from God it was before the Church but in respect of the manner in which it is properly called Scripture it is after the first Church 13. It is called the holy Scripture and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture and the writers themselves are called holy partly in respect of the subject and object matter which is so called the true and saving will of God and partly in respect of that direction whereby it was committed to writing Romans 1. 2. Eph. 5. 5. 2 Pet. 1. 21. 2. 22. 3. 2. Rev. 18. 20. 14. But although divers parts of the Scripture were written upon some speciall occasion and were directed to some certaine men or assemblies yet in Gods intention they doe as well pertaine to the instructing of all the faithfull thorough all ages as if they had beene specially directed to them whence Heb. 12. The exhortation of Solomon which is used in the Proverbs is said to be spoken to the Hebrewes who lived in the Apostles time as to children and 2 Pet. 3. 15. Paul is said to have wrote to all the faithfull in that he wrote to the Romans Hebr. 13. 5. That which was said to Ioshua is said to be spoken to all the faithfull 16. All things which are necessary to salvation are contained in the Scriptures and also all those things which are necessarily required to the instruction and edification of the Church 2 Tim. 3. 15. 16. 17. The holy Scriptures can make thee wise unto salvation that the man of God might be perfect perfectly furnished to every good worke 16. Hence the Scripture is not a partiall but a perfect rule of Faith and manners neither is here any thing that is constantly and every where necessary to be observed in the Church of God which depends either upon any tradition or upon any authority whatsoever and is not contained in the Scriptures 17. Yet all things were not together and at once committed to writing because the state of the Church the wisdome of God did otherwise require but from the first writing those things were successively committed to writing which were necessarily in those ages 18. Neither did the Articles of Faith therefore increase according to succession of times in respect of the essence but only in respect of the explication 19. As touching the manner of delivery the Scripture doth not explaine the will of God by universall and scientificall rules but by narrations examples precepts exhortations admonitions and promises because that manner doth make most for the common use of all kinde of men and also most to affect the will stirre up godly motions which is the chiefe scope of Divinity 20. Also the will of God is revealed in that manner in the Scriptures that although the things themselves are for the most part hard to be conceived yet the manner of delivering and explaining them especially in those things which are necessary is cleere and perspicuous 21. Hence the Scriptures need not especially in necessaries any such explication whereby light may be brought to it from something else but they give light to themselves which is diligently to be drawne out by men and to be communicated to others according to their calling 22. Hence also there is onely one sence of one place of Scripture because otherwise the sence of the Scripture should be not onely not cleere and certaine but none at all for that wich doth not signifie one thing signifieth certainly nothing 23. For the determining of controversies in Divinity there is no visible power as it were kingly or pretorian appointed in the Church but there is laid a duty on men to enquire there is bestowed a gift of discerning both publickly and privatly and there is commanded a desire to further the knowledge and practise of the known truth according to their calling unto which also is joyned a promise of direction and blessing from God 24. But because the Scriptures were given for the use and edification of the Church therefore they were written in those tongues which mere most commonly vulgar in the Church at that time when they were written 25. Hence all those bookes which were written before the comming of Christ were written in Hebrew for to the Iewes were committed the Oracles of God Rom. 3. 2. 9. 4. And upon lice reason they that were written afterward were delivered in the Greeke tongue because that tongue was most common in those parts were the Church did first florish 26. Hence there is some knowledge at least of these tongues necessary to the exact understanding of the
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
of the Sabbath and the other was of the Land of Canaan but David Psalme 95. promissing rest speaketh not of the rest of the Sabbath because that was from the beginning of the World nor of the rest in the Land of Canaan because that was past not to be expected To day therefore he understands a certaine third rest that is eternall in Heaven 10. Neither doth it any thing hinder this truth that it is not recorded in the History of Genesis that the observation of the seventh day was solemny kept by the first Patriarchs For 1. All and every thing which was observed by them for a thousand and five hundred yeares neither could nor ought to be particularly declared in so short a History as is that of Gensis Also after the Law of the Sabbath delivered by Moses there is no mention in the booke of Iudges and some other Histories of the observation of it 2. If this very thing be granted that the observation of this day was for the most part neglected yet this ought no more to make the first institution doubtfull then Polygamy of the same times can shew that the sacred Lawes of Wedlock were not equall in time with the very first mariage 3. Before the promulgation of the Law in Mount Sinas the observation of the Law is propounded and urged not as a new thing but ordained of old Exodus 16. 24. 30. Which although it may be affirmed of sacrifices and some other ceremoniall observations yet in the Sabbath there seemes to be for the reasons before put a certaine respect had unto the first institution which was equall in time with mans Creation which is also declared in the 30. Verse in that word of the time past hath given you c. 4. Among the very Heathens there were alwayes those foot-steps of the observation of the seventh day that it is more then probable that the observation of the seventh day was delivered them from those Patriarchs whose posterity they were Iosephus in his last book against Appion denies That there can be found a nicity either of the Greekes or Barbarians which had not taken the resting from labour on the seventh Day into their own manners Clemens Alexandrinus Lib. 5. Stromat doth demonstrate the same thing also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That not only the Hebrewes but the Greekes also observe the seventh Day Euseb. de praeparatione Euangelica lib. 13. affirmeth that not only the Hebrewes but almost all as well Philosophers as Poëts did know that the seventh day was more holy Lampridius in Alexandro Severo tells that on the seventh day when he was in the City he went up to the Capitoll and frequented the Temples Neither is it far from this purpose that holy dayes were wont to be granted to children in Schooles on the seventh day Lucianus in Pseudologista Aulus Gellius li. 13. cap. 2. And some heathen Doctors were wont to dispute only upon the Sabbaths as Suetonius relates of one Diogenes lib. 3. Hesiod lib. 2. Dierum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liâ—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The former forgetfulnesse or carelesnesse and neglect of this day is easily seene to be reproved by that same horratory word which is used in the beginning of the fourth Commandement Remember 11. But the right and morall perpetuall authority of this institution is most of all declared from this that it is expresly commanded in the Decalogue for this is a most certaine rule and received among all the best Divines That morall precepts were thus differenced from ceremonialls and Iudicalls that all and onely moralls were publickly proclaimed before all the people of Israel from Mount Sinai by the voyce of God himselfe and afterward also written and written againe as it were by the finger of God himselfe and that in Tables of stone to declare their perpetuall and unchangeable continuance Christ also doth expresly testifie that not one Iot or tittle of this Law should perish Matthew 5. 18. 12. That which is commanded in the fourth Commandement is not indeed of a morall nature in the same degree and manner altogether with those things that are commanded for the most part in all the other Commandements because it belongs to positive right whence also it is that whereas the three former Commandements were propounded negatively by forbidding those vices unto which we are prone by the pravity of our nature this fourth Commandement is first propounded affirmatively in declaring and commanding that which in this part pertaines unto our duty and afterward negatively by forbidding those things which are repugnant to this duty which also is in part the reason of that admonition which is specially prefixed before this precept Remember the Sabbath day that is Remember to keepe this day as it is explained Deut. 5. 18. Because it may more easily be forgotten seeing it belongs to positive right then many other things which are more naturall Yet this positive right upon which this ordinance is grounded is Divine right and in respect of man altogether unchangeable 13. Those who turne this fourth Commandement into allegories of a cessation from sinnes and from the troubles of this life and such like and thence doe faigne a fourefold or a fivefold Sabbath according to their manner who play with Allegories they attribute nothing at all to this member of the decalogue which doth not as well and much more properly agree to many Iewish ceremonies which are now wholy abrogated 14. But those that would have this precept ceremoniall as they would have the second to be also besides that they are sufficiently refuted by those things which have beene spoken before they contradict the expresse testimony of Scripture which affirmes that ten words or morall precepts are contained in the decalogue Exod. 34. 18. Deut. 4. 13. 10. 4. Where they leave only nine or rather eight 15. They who would have that only to be morall in this precept that some time or some certaine dayes should be assigned to Divine worship doe no more make this ordinance to be morall then was the building of the Tabernacle and Temple among the Iewes For by that very thing this was declared to all to be the perpetuall Will of God that some fit place is alwayes to be appointed for Church meetings and publick exercises of Divine worship so that by this reason there is no more a morall precept given touching some time of worship then there is given touching the place and so neither that indeed which only they leave in the fourth precept Thou shalt observe Feast-dayes ought any more to be put in the Decalogue then this Thou shalt frequent the Temples 16. Moreover the yearely Feasts new Moones and the like ordinances which were meerely ceremoniall doe containe that generall equity also in them and doe still teach us that some certaine and fit dayes ought to be appointed for publick worship finally by this reason God should by this Commandement command severall men nothing at all