Authore Jo. Prideaux S.T. profes R. in folio Fasciculus Controversiarum Theol. Authore Jo. Prideaux S. Th. D. in 4o. Theologiae Scholasticae Syntagma Mnemonicum Conciliorum Synopsis Authore Jo. Prideaux S.T.D. in 4o. An Easy and Compendious Introduction for Reading all sorts of Histories Contrived in a more facile way then heretofore hath been Published by Jo. Prideaux D.D. in 4o. The Doctrine of the Saints Perseverance examined and confirmed by J. Owen D.D. in folio Socinianisme examined in the confutation of Biddles and the Racovian Catechisme by Jo Owen D.D. A Review of the Annotations of H. Grotius in reference unto the doctrine of the Deity and satisfaction of Christ in Answ to Dr. Hammond By Jo Owen D.D. 4o. Of the Mortification of sin in beleivers with a Resolution of sundry cases of Conscience thereunto belonging by J. Owen D.D. 8o. Diatriba de Justitia Divina seu Justitiae Vindicatricis Vindiciae Authore Jo. Owen D. D. in 8o. Providentiall Alterations in their Subserviency to Christs Exaltation Opened in a Sermon on Ezek. 17. vers 24. by Io. Owen D. D. in 4o. A Sermon concerning the Kingdome of Christ and power of the Civill Magistrate about things of the Worship of God on Dan. 7.15,16 by Io. Owen D. D. in 4o. A Guide to the Holy City or Directions and Helps to an Holy Life by Io. Reading B.D. in 4o. Opera Mathematica de Angulo Contactus semicirculi disquisitio Geom de Sect Conicis Tractat Arithmetica Infinitorum Eclipseos observatio Auct Jo Wallis Geom. Profes S. T. D. 4o. Jo. Wallis Geom. Profes Saviliani in Ac. Ox. Grammaticae linguae Anglicanae cui praefigitur de Loquela sive sonorum formatione tractatus Grammatico-Physicus in 8o. Apologia Ecclesiae Anglicanae grae lat Auct Joh Juello 8o. Tract de Demonstratione Auct Joh Flavel 8o. Dionysius Longinus de grandi Loquentiâ gr lat cum not 8o. Joh Barclaii Poemata 12o. Latium Lycaeum Graeca cum Latinis sive Gram Artis in utraque lingua lucidissima Auct Rob Wickens 8o. Conciones tres apud Acad Oxon. Tract de Jure Divino Diei Dominici Auct Hen Wilkinson S. T. D. 8o. Stratagemata Satanae Auct Jacob. Acontium 8o. Musica Incantans sive Poema exprimens Musicae vires Auct Rob. South 4o. Diologi Gallico-Anglico-Latini Authore Gab. Dugress in 8o. Jul. Lu. Florus de Rebus à Romanis gestis cum Annot. Jo. Stadii Claud. Salmasii in 12o. Roberti Baronii Philosophia Theologiae Ancillans in 8o. Eryci Puteani Suada Attica sive Orationum select Syntagma in 8o. Eryci Puteani Historia Insubrica in 12o. Jo. Bambrigii Astron Profes Saviliani in Ac. Ox. Canicularia Quibus accesserunt Insigniorum aliquot Stellarum Longitudines Latitud Ex Astron obser Vlug Beigi in 8o. Adagialia Sacra Novi Testam Selecta Exposita ab And. Schotto in 12o. Jo. Buridani Quaestiones in decem lib. Aristotelis ad Nichomachum in 4o. Iuris Iudicii Fecialis sive Iuris inter gentes Quaestionum de eodem explicatio Authore R. Zouch LL.D. in 4o. Specimen Quaestionum Iuris Civilis cum designatione Authorum à quibus in utramquè partem discutiuntur Authore R. Zouch LL.D. in 4o. Cases and Questions Resolved in the Civil-Law Collected by R. Zouch Professor of the Civill-Law in Oxford in 4o. Pliny's Panegericke A Speech in Senate to the Emperour Trajan Translated into English by S. Rob. Stapleton in 4o. The Royall Slave a Tragi Comedy written by M. William Cartwright in 4o. A Seasonable Expostulation with the Netherlands Declaclaring their Ingratitude to the Necessity of their Agreement with the Commonwealth of England in 4o. A True Narration of the Miraculous Deliverance of Anne Greene who being Executed at Oxford Decemb. 14. 165º afterwards Revived with divers Poems thereon in 4o. The Hoary Head Crowned a Funerall Sermon on Prov. 16.31 by Thom Hodges B.D. The Only way to Preserve Life A Sermon on Amos 5.6 by Gr. Williams D.D. King Davids Sanctuary A Sermon Preached before the King at Oxford Psal 73.25 by Rich Herwood M.A. 4o. The Immortality of Humane Soules asserted in Answer to a Tract entituled Mans Mortality in 4o. A Treatise of the Consecration of the Son of God to his everlasting Priesthood being the 9th book of Commentaries upon the Apostles Creed By Tho Jackson D.D. in 4o. Good Counsell for the peace of the Church by B Davenant and B Hall in 4o. Confessions and proofes of Protestant Divines and Reformed Churches for Episcopacy with the Originall of Bishops and Metropolitans in 4o. The Doctrine of Christian Liberty by Bishop Downamt 8o. Horace and Persius in English by Dr. Holliday 8o. A defence of Tithes by Jo Ley. 4o. A Buckler for the Church of England in Ans to Mr. Pendarvy's Queries by William Ley. 4o. Vindiciae Acudem in Ans to Websters Exam Acad by S. Ward D.D. 4o. A Treatise of Prayer or an Apology for the use of the Lords prayer By Tho Hodges B.D. 12o. The Private Christians non ultra or a plea for the Lay-mans interpreting of Scriptures 4o. A Compleat Concordance of the English Bible composed after a new and most compendious method By Robert Wickens 8o. Advice to a Son or directions for his better Conduct through the various and most important Encounters of this life 12o. Politicall Reflections upon the Government of the Turks Nich Machiavel c. by the same Author 12o. The want of Church-Government no warrant for a totall omission of the Lords Supper with a reply to Mr. Fullwood By Hen Jeanes 8o. The severall Treatises contained in this Volume viz. Of the sinfull feare of Man and Immortality of the soule on Math. 10.28 And feare not them which Kill the Body c. Of Christs Incarnation on John 1.14 And the word was made flesh Of the Resurrection of Christ on Colos 1.18 Who is the beginning the first borne from the dead Of the Fulnesse of Christ considered according unto 1. His Relations 2. His natures Divine and Humane 3. His twofold state of Humiliation and Exaltation On Coloss 1.19 For it pleased the Father that in him should all fulnesse dwell To which may be added a Treatise formerly Publisht by the same Author Of the excellency of prayse and thanksgiving on Psal 92.1 It is a good thing to give thanks unto the Lord c.
beasts and such as chewed the cud did teach that Christians must be discreet and given to meditate on the word though it is liker that the permitting them only pure creatures did signify that we must desire the sincere milke and food of the Gospel or creatures of middle nature dâ—d admonish us how our spiritual food of knowledge though it be farre higher then the world yet it is farre inferiour to that we shall be fed with when we walke by sight he doth not barely affirme but prove Indeed that diverse Jewish ceremonies were only moral signes signifying unto us moral duties is affirmed by most expositors upon the bokes of Exodus and Leviticus That the ceremonial difference betwixt meates enjoyned Levit. 11 had a moral signification the Fathers generally held as you may see in Bishop b Veteres plerumque moralem illam significationem consectantur in suis commentariis sigillatim ostendunt in prohibitis animalibus affectus mores pravos esse fugiendos Sic Origines Hom. 7. in Levit. Sic Tertul. de cibis Judaic unde non pigebit quaedam adscribere ut homines mundarentur pecora culpata sunt scilicet ut homines qui eadem vitia haberent aequales pâ—coribus aestimarentur Et paulo post in 15. animalibus mores depinguntur humani actus voluptates mundi sunt fi ruminent id est in ore semper habeant praecepta divina c. Cum suem edi prohibet lex reprehendit caenosam luteam gaudentem vitiorum sordibus vitam Haec multa plura Tertul Eandem rationem sequitur Theodoret quaest 11. in Levit. Et Augustinus totam rem paucis hisce verbis complectitur Quos cibos inquit Judaei vitabant in pecoribus nos vitare oportet in moribus Davenant in his Commentary on Col. 2.17 where he alleadgeth divers sentences out of them wherein they explaine what they thought it to be In the first seven dayes of the Passeover the Jewes were by the ceremonial law to eate unleavened bread and to put away leaven out of their houses Exod. 12.15 Now that the duty of Believers was shadowed by this ceremony appeares by Paul's application of it 1 Cor. 5.7,8 Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passeover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Thus you see clearly proved that many legal ceremonies did only shadow out some duty to be performed by Believers who are the body of Christ And this place Col. 2.17 is to be extended unto all legal rites whatsoever and therefore all of them are to be abolished not only those which signified Christ to come but also those which taught the Church by their signification Now from this ground the Authours of the abridgment of that book which the Ministers of Lincolne Diocess delivered to King James pag. 41.42 conclude that all humane ceremonies being appropriated to God's service if they be ordained to teach any spiritual duty by their mystical signification are unlawful It is much less lawful for man to bring significant ceremonies into God's worship now then it was under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral duties so as now without great sinne none of them can be continued in the Church no not for signification Of this judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Westphaling and others And if those ceremonies that God himselfe ordained to teach his Church by their signification may not now be used much less may those which man hath devised This reason our Divines hold to be strong against popish ceremonies namely Calvin Bullinger Hospinian Arcularius Virel D. Bilson D. Rainolds D. Willet and others Yeae this is one maine difference which God hath put between the state of that Church under the Law and this under the Gospel that he thought good to teach that by other mystical ceremonies besides the ordinary Sacraments and not thiis And of this judgment is Calvin Bullinger Chemnitius Danaeus Hospinian Arcularius our book of Homilies D. Humfry D. Rainolds D. Willet and others All which Divines doe teach that to bring in significant ceremonies into the Church of Christ is plain Judaisme This argument so pinched Bishop Morton and after him D. John Burges who undetook in his behalfe to rejoyne unto the reply of D. Ames as that to avoid the force of it they both affirmed that the use of some Jewish rites with a mind or intention not Jewish is lawful and they instance in circumcision as it is used under Prester John not as a Sacrament or as necessary but as a national and customary rite The falshood and danger of which assertion you may read at large confirmed by D. Ames in his fresh suit against ceremonies pag. 274 275 276 277. Lastly we may hence learne what a gratious mercy of God it is unto us to be reserved until this time of Reformation as the Apostle termes the time of the Christian administration of the Covenant of Grace Heb. 9.10 wherein we have fully and really exhibited that which was but promised and foreshadowed unto the Jewes Of his fulness have we received grace for grace John 1.16 that is as Chrysostome expounds the words for the grace of the old Testament the grace of the new for darke figures and resemblances the things figured and resembled for obscure shadowes the very truth and substance for the paschal lambe the Lambe of God For typical sacrifices the true expiatory sacrifice of Christ Jesus himselfe for typical high Priests a great high Priest that is passed into the heavens Jesus the Son of God Heb. 4.14 For a Mosaical Tabernacle a true a greater and more perfect Tabernacle not made with hands that is to say not of this building Heb. 9.11 For that antiquated and abrogated way unto the Sanctuary the bloud of beasts or the material vail which was dead uneffectual unable to bring to everlasting life we have a new and living way which Christ himselfe hath consecrated for us the flesh the humanity of Christ Heb. 10.20 Those words of our Saviour Mat. 13.16,17 Luk. 10.24 however they be chiefly to be understood concerning the Apostles such disciples as bodily conversed with our Saviour yet they may be extended in some degree and proportion unto all Believers after the manifestation of Christ in the flesh It may be said unto every one of them Blessed are your eyes for they see and your eares for they hear Blessed are the eyes which see the things that ye see For many Prophets and Kings and righteous men have desired to see those things which ye see and have not seen them and
not his generation of him for it is connexed with and compared unto his own sending of his Apostles which was a proper sending by way of command or commission Besides the generation of the Son cannot be the mission of him because the mission of a divine person say the * Suarez de Deo uno Trino tract 3. de Trinitate lib. 12. Becanus Summae Theol. Scholast partis primae Tom. 1. p. 514. 515. Franciscus Amicus Cursus Theol. Tom. 1. disp 27. Sect. 2. Schoolmen is alwaies in time for however it includeth materially and by way of presupposal the proceeding of one person from another yet formaliter and completivè it signifieth some temporal operation manifesting the eternal procession God sent forth his Son in the fulness of time Gal 4.4 In a second place the Lutheraus hold that omnipotency is given unto Christ as man by dispensation of the personal union Now we grant a communication of omnipotency and other divine properties unto the manhood expressed concretively For we may truly and safely say the man Christ is omnipotent But this communication of omnipotency is an immediate consequent of the personal union and therefore not the donation of all-power in heaven and earth here spoken of for this as I shall shew hereafter is a consequent of his humiliation and a branch of his exaltation his sitting at the right hand of God Luk. 24.26 Hebr. 1.3 Besides the Lutherans will not be satisfied unless we yeeld unto them a communication of the omnipotency unto the manhood expressed abstractively Unless we say the manhood it selfe is omnipotent And against such a communication our Divines usually oppose these following arguments 1. Omnipotency is a reciprocal property of the Deity and therefore incommunicable unto the humanity For any one to averre that such a property may be communicated is to say that may be communicated which is incommunicable then which what contradiction can be more gross Yea but saith Eckard the divine properties are communicated to the humanity not transitively but intransitively and if my memory faile me not Martinus in lectures of his against Keckermans Legick distinguisheth of an inhesive and possessive communication The divine properties are communicated saith he not inhaesivè but possessivè I confess it was a long time since that I read the book when I was a Boy But I suppose I am not mistaken But sure I am that the * Gerard depersonâ officio Christi cap. 12. generality of them hath the same thing for substance The Divine properties say they are communicated unto the manhood not by any physical and real transfusion or subjective inhesion but by a real donation by which the Divine properties doe so become the attributes of the humanity that it may freely use them As for example the divine omnipotency doth so become the omnipotency of the humane nature as that it denominates the humane nature to be omnipotent and the humane nature may work omnipotently with it no less then the divine nature doth it selfe But all this is but gibberish and unintelligible non-sense and I cannot find any tollerable explication of it though I have diligently searcht for it in their bookes And for reply unto it I shall only say that omnipotency is not an extrinsecal denomination but an intrinsecal attribution and therefore cannot denominate the manhood without it were formally and actually in it Even as it is impossible for the wall to be white by a whiteness that is not seated in it Adde hereunto out of M. Bayne upon the Ephesians pag. 189. That this opinion touching the communication of divine properties by way of real donation maketh the divine properties become instrumentary faculties as it were to a finite nature Againe omnipotency is really the same with the essence of the God-head and with all it 's other attributes particularly with it's simplicity eternity and infiniteness Now of things which are really the same one cannot be communicated without the other be imparted also For otherwise as my learned friend M. Barlow argueth against Gerard in his Exercit. Metaph. 6 it might come to pass that a thing might be communicated when it is not communicated it selfe If so be then omnipotency be so communicated unto the manhood of Christ as to denominate it in abstracto omnipotent Why then the very essence of the God head may be communicated also thereunto to denominate it God and all the other attributes particularly eternity simplicity infiniteness may be communicated unto it in like manner so that we may say of the manhood abstractively it is simple eternal infinite But now the most rigid Lutherans will deny that the humanity of Christ is God that it is of a simple uncompounded being from everlasting and infinite and yet they may by equal anology of reason say this as well as they doe that it is omnipotent omnipresent omniscient D. Field in his fifth book of the Church c. 15. minceth this horrid tenet of the Lutherans and speaketh very favourably of it I am perswaded saith he that howsoever some of them have used harsh doubtful dangerous and unbefitting formes of speech yet they differ not in meaning and judgment from the Orthodoxe and right believers That which led this great Schollar into this mistaken charity was his mis-interpretation of that usual saying of Divines that the subsistence of the Son of God is really communicated unto the nature of man in Christ But this communication of the subsistence of the second person unto the humanity is not as Baron philosophia Theol. Ancil Artic. 12 and after him M. Barlow in the forementioned place very excellently shew by way of real inhesion or denomination but only by way of sustentation And this is no advantage unto the Lutherans communication of divine properties Look as when a subject doth communicate it selfe unto it's Accidents by way of support it doth not hereupon follow that it inhereth in them or doth denominate them So though the person of the Sonne doe assume receive and sustaine the humanity of Christ yet it doth not hereupon follow that the subsistence of the Sonne is formally in the â—…hood or that the manhood is a person as is proved at large by those two mentioned Authours 2. Others in the next place understand the words concerning a physical power of the manhood But these I shall confute when I come to examine what fulness of power dwelleth in the manhood of Christ By what hath been said you see the place is to be understood concerning a moral power a power of Authority Now there agreeth unto Christ a twofold power of Authority essential and official 1. Essential or natural which belongs unto him as God Psal 93.1,2 and 95.3 and 22.28 and 59.13 and 103.19 Isai 6.5 Dan. 4.34,35 Now this is common unto the Father and Holy Ghost together with him and is potestas innata not data therefore not here meant 2. Official dispensative or donative delegated unto him as Mediatour
Doctor and all his partie can never make good What undecency can the Doctor prove to be in the administration of Baptisme without the Crosse as also in publicke prayers and preaching without a surplice But of this see further in Ames in the places but now quoted The Dr may perhaps looke upon him as an inconsiderable Adversary But we shall thinke his arguments considerable untill the Dr or some other of his partie give a satisfactory answer unto them In the meane while let us examine the proofe that the Dr brings for this sense and it is because custome is the only rule of decency This proposition though very strange is proofelesse and therefore we might as well reject it as the Dr dictates it But I shall adde a confutation of it from these following arguments 1. If custome be the only rule of decency then nothing else can be a rule thereof besides custome but this is false for the light and law of nature is also a rule thereof and that infallible 2. Nothing can be undecent that is agreeable unto the only rule of decency But diverse things are undecent which yet can plead custome and this is so evident as that I will not so much undervalue the Doctors judgment as to endeavour any proofe thereof It is impossible that the only rule of decency should be undecent But yet it is very possible that many customes should be undecent and therefore I shall conclude that custome is not the only rule of decency 3. Lastly unto custome as you may see in both * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 1. cap. 11. Actus maximè multiplicati consuctudinem efficiunt Thom. 1 a. 2 ae q. 97. Art 3. Aristotle Aquinas the frequent usage of a thing is required But now there may be decency or handsomnesse in the first usage of a thing and of this decency custome is not the rule and therefore it is not the only rule of decency As for the other part of the words Let all things be done in order Ames in the place forementioned sheweth that order requireth not such ceremonies as ours and he giveth this reason because order requireth not the institution of any new thing but only the right placing and disposing of things which are formerly instituted and this he makes good from the notation of the word from the definitions of order which are given by Philosophers and Divines c. from the context of the Chapter and from the usage of the word else where But the Doctor that the words may give some countenance unto our ceremonies adventureth upon a new interpretation of them The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he literally import according unto appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to appoint as Math. 28.16 Act. 22.10 and 28.23 And we may hereupon argue à congugatis that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be sometimes rendred appointment But because it may sometimes be rendred appointment will it therefore follow that it must be so rendered in this place We may say as well as the Doctor that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally import according unto order as order is taken strictly for the right placing or ranking of things one before another after and this we have confessed even by Dr John Burges in his rejoy nder unto Ames pag. 78. a book published by the speciall command of the late King Moreover this sense is favoured by the coherence for 1. vers 31. we have a particular instance of order in this acception of the word Ye may all prophesy one by one c. and not all or many speake at once 2. We have the oppositite of order taken in this sense vers 33. confusion Let all things be done in order then is as much as let all things be done without confusion And I hope confusion may be avoided in the worship of God without such ceremonies as ours But we will for once suppose though not grant that the clear importance of the words is that all be done in the church according to custome and appointment Yet the Doctor hath a hard taske to performe before he can come nigh his conclusion that the words of Paul are a proofe of the more then lawfulnesse of prescription of such ceremonies as ours in a Church For he must prove that custome and order here are taken in such a latitude as that they include not only the customes and appointments of the Apostolicall Churches but also of all the Churches of God in succeeding ages and the performance of this he will find not to be so easie as he may imagine I am sensible that I have by this discourse provoked a very learned and formidable adversary but it is only love of the truth hath engaged me in so unequall an encounter and therefore I hope the Doctor will pardon and excuse my boldnesse If he can by dint of argument prove the truth to be on his side I shall not be sorry or ashamed to be overcome by him 2. Their institution of Symbolicall ceremonies that teach spirituall duties by their mysticall signification is a derogation from the fulnesse of Christs Propheticall office This the abridgment of that book which the ministers of Lincolne diocesse delivered unto King James December 1. 1605. maketh good pag. 41. Christ say they is the only teacher of his Church and appointer of all meanes whereby we should be taught and admonished of any holy duty and whatsoever he hath thought good to teach his Church and the meanes whereby he hath perfectly set downe in the holy Scriptures so that to acknowledg any other meanes of teaching and admonishing us of our duty then such as he hath appointed is to receive another teacher into the Church besides him and to confesse some imperfection in those meanes he hath ordained to teach us by Unto them I shall take leave to adde the words of Ames in his fresh suite against ceremonies p. 210 211. Only this by the way I would learne how we can acknowledg and receive any meanes of religious teaching with faith except it appeare to be appointed by an authentique teacher and law-giver And how our Prelates in appointing meanes of spirituall teaching which Christ appointed not can be accounted therein ministeriall teachers under him as their and our only authentique teacher As also if Christ be our Authentique teacher in all good that we learn about religion who taught our Prelates such good manners as to put fescues of their own making into his hand and so appoint him after what manner and by what meanes he shall teach us 2. From this fulnesse of Christs office and authority we may inferre the derivation of all ministeriall ecclesiasticall power from him Indeed the Church and her officers may be h Non latebat Bellâ—rm distinctio illa quam Thomas tradit in 1. dist 12. q. 1. a. 3. Et contra Gentes l. 3. c. 70. de mediato et immediato dici
of it's owne or the Churches safety seeing the head of the Church who hath the key of David openeth and no man shutteth and shutteth and no man openeth that is governeth and protecteth his Church irresistably if we take the word irresistably in opposition unto a final complete and victorious resistancy why should we feare the malice and enmity of weak men as long as we have the love and favour of so potent a Saviour if he be our friend no matter though we have all the world for foe If he be with and for us who can be against us Rom. 8.31 In that terrible invasion of Israel by Shalmanaser which ended in the utter ruine desolation and captivity of the whole nation described Isay 8. ult to be a time of trouble and darknesse and dimnesse of anguish far surmounting their former troubles though very great and grievous cap. 9.1 yet the prophet goeth to support the sinking spirits of the believing and penitent party with the promise of comfort and liberty v. 2 3 4. the ground of all which he makes to be Christs soveraignty vers 6. though the remnant of Christs people amongst the captiv'd Israelites walked in darknesse and dwelt as it were in the shadow of death yet they shall see a great light vers 2. the light of sprituall comfort and deliverance shall shine upon them they shall joy according to the joy of harvest vers 3. they shall be freed from the bondage of their spirituall enemies the yoke of their burden the staffe of their shoulder the rod of their oppressours shall be broken as in the day of Midian vers 4. for unto us a child is borne unto us a son is given upon whose shoulders the government of the Church the whole world is cast vers 6. And this government is managed as by unconceivable wisdome He is the wonderfull Counsellor so by unspeakable love the Zeale of the Lord of Hostes will performe this And the ground of this assertion is his relation unto us He is our everlasting Father v 6. If the Church be full of disorder and Confusion 1 Cor. 14.32 if the Spirits of the prophets be not subject to the prophets 1 Cor. 12.17 if the whole body affect to be the eye and the hearing why his government is upon the throne of David and his king dome to order it if the Church be in a weake and tottering condition his government is upon the throne of David and upon his Kingdome to establish it vers 7. We find Psal 80. that when the hedges of the Church of Israel were broken downe the hedge of discipline the hedges of God and the Magistrates protection vers 12 13. so that all they which passe by the way did pluck her The Beare out of the wood did wast it and the wild beast of the field did devoure it Why then the alone refuge and Sanctuary of her genuine members was the exaltation of Christ vers 17 18. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for-thy selfe So will we not go◠back from thee As if the Psalmist should have said if our blessed Saviour be highly exalted a name given him above every name and hath all power given unto him in heaven and earth why then we may wax confident of our perseverance for he wil imploy this his power and authority to preserve us from Apostacy and defection the shipwrack of faith and a good conscience so that we shall never draw back unto perdition Heb. 10.39 And this will satisfy and compose our spirits let the world goe how it will let all things be turned topsy turvy so as we goe not back from thee O Lord of Hostes so long as there is not in us an evill heart of unbeliefe we hope we shall possesse our soules in patience Though the vineyard of the Lord be burnt with fire and cut downe though there be scarce left among us so much as the face of a Church visible men may throw us out of our earthly enjoyments they may shut us up in a deep and darke dungeon and there exclude the light of the Sunne from us but in such a condition the power of our Mediatour should uphold our spirits He hath the Key of David and openeth and no man shutteth if he open heaven gates unto us not all the men in earth not all the Devils in hell are able to shut or barre them against us If we be cast upon a time of trouble such as never was since there was a nation even to that same time why at that time Michael shall stand up the great Prince which standeth for the children of thy people and at that time thy people shall be delivered every one that shall be found written in the booke Dan. 12.1 This place of Daniel you may expound by Revel 12.7 where we have a warre raised in heaven that is in the Church of God by the Dragon and his Angels that is Satan and his adherents but they are encountered by Michael and his Angels who give them a totall rout and overthrow vers 8. They prevailed not neither was their place found any more in heaven They had no more power to tyrannize over the Church And it is observable that the Instruments of this great victory are none but poore martyrs for such as these were the Angels of Michael that is Christ described to be vers 11. They loved not their lives unto death The strongest weapons of their warfare are their sufferings The victory that overcometh the world is the faith and patience of the Saints 1 John 5.4 The shedding of their blood drawes blood from their adversary and their death puts life into the cause which they dye for so that we may say of them as of the King of Sweden at the Battell of Lutzen they conquer when they are killed If that befall our Church which Paul foretold of the Church of Ephesus that grievous wolves enter in among them not sparing the flock Act. 20.29 If foxes spoyle the vines and tender grapes Cant. 2.15 If hereticks false teachers seduce weake Christians especially new converts why he is the great shepherd of the sheepe and is able to represse them and chase them away If never so malitious potēt adversaries assayle the house the Church of God why Christ is the Lord of the house and he is faithfull to him that appointed him Heb. 3.2 therefore there is no need of any other garrison for it's protection then his power and care Psalm 2.1,2,3,4,9 the Kings of the earth set themselves the rulers take counsell together against the Lord against his anointed saying Let us breake their bands asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessell If ten Kings
this where the phrase is used in the new testament Now 1. They are tearmed rudiments or elements in an allusion unto Grammar wherein letters are the rudiments or elements of all literature even so the ceremonies of the Mosaicall law contained an elementary kind of instruction They were as it were the Primer the A B C of the Church suited unto her age of infancy Even so we when we were Children were in bondage under the elements or rudiments of the world Gal. 4.3 2. They are tearmed rudiments of the world or worldly rudiments because they enjoyned Corporeall sensible and in comparison of the more spirituall ordinances of the Gospell earthly and carnall ceremonies And the reason of this appellation Estius conjectureth to be Because the world is often in Scripture put for that part thereof which is corporeall and sensible and in conformitie hereunto the Leviticall sanctuary is said to be a worldly Sanctuary Heb. 9.1 By this you see that those who presse the antiquated and abrogated ceremonies of the Mosaicall law are seducers that carry away the sheepe of Christ from his fold as a spoile a prey or bootie Gal. 5.2 Lastly we have these two rules of superstition the tradition of men and the rudiments of the world set downe adversatively by way of Antithesis or opposition And not after Christ that is they are not after the doctrine or commandement of Christ Whatsoever is not after Christ that is according unto the doctrine of Christ in the Gospell is against Christ and therefore vaine deceit The uncommandednesse of a worship is sufficient to brand it for unlawfull Nadab and Abihu offered strange fire before the Lord which he commanded them not Levit. 10.1 They have built the high places of Tophet c. Which I commanded them not neither came it into my heart Jerem. 7.31 You have seen the words expounded in themselves I shall in the next place briefely dispatch the inference of this exhortation from the dwelling of all-fulnesse of the Godhead in him bodily implied in the particle for Beware lest any man spoile you through philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ for in him dwelleth all fullnesse of the Godhead bodily From the fulnesse of the Deitie in the person of Christ we may conclude the fulnesse perfection and all-sufficiency of his doctrine And consequently the danger vanity and deceitfulnesse of all additions thereunto whatsoever whether heathenish philosophy Pharisaicall or Popish the traditions of men or Judaicall the rudiments of the world What seducers can more spoile the flock of Christ then the patrons of such additionals For they withdraw from all fulnesse in the God head unto that which is but vaine deceit They lead from the fountaine of living waters unto broken cisternes that can hold no water The Philosophy of the Gentiles hath indeed a shew of wifedome but it was but folly and thick darknesse compared with the wisdome of Christ In him as man were hid 〈◊〉 the treasures of â—…sedome and knowledge vers 3. of this chapter And as the sonne of God he was the eternall uncreated wisedome He was full and perfect God His knowledge then was infinite and therefore he was able to provide not onely sufficiently but abundantly for the instruction and salvation of his Church without the supply of humane traditions or Mosuicall â—eremonies All men are lyars and therefore it would be a madnesse to embrace the traditions of men as long as we have the truth it selfe to instruct us The highest perfection of the saints of God is to be pantakers of the divine nature to have the Godhead dwell in them operatively in regard of it's gracious effects Whereas the sonne of God hath the fulnesse of the Godhead dwelling in him personally and therefore in comparison of his precepts which are able to make even the simple wise unto salvation Psal 19.7.2 Timoth. 3.16 the most specious and plausible traditions of even the best of men are in matters of faith and salvation most vaine empty and deceitfull trifles In Christ dwelleth an all fulnesse of knowledge and we having so able a seacher it would be extreame and unspeakable folly in us to fall back againe unto our horne booke unto the rudiments of the world unto an elementary worldly or carnall way of instruction by the ceremonies of Moses his law that was accommodated onely unto the Childish condition of the Church Besides Christ himselfe hath abrogated all ceremonies of the law and from the all-fulnesse of the Godâ—head in him we may gather his all-fulnesse of power and authority to make such an alteration Because he is God he is Lord of the Sabbath and all other ordinances in the Church It is no lesse therefore then a treasonable presumption for men to revive those lawes which he hath repealed to presse those observances which he hath abolished Interpreters upon the place generally make this observation upon the coherence that the Apostle giveth this generall refutation of those three impostures before specified that they are not according unto the doctrine of Christ not after Christ to shew that this consideration alone is ground enough to reject any doctrine or part of worship For he that derogates from the all-sufficiency of Christs doctrine detracteth from the alsufficiency and infinitenesse of his Godhead If men would but seriously consider how great and glorious a person he is how infinitely wise they would not listen unto impostors but hang upon Christ's mouth onely for direction in matters of faith and worship They would never dare to presume to attempt any supply unto the unsearchable riches or fulnesse of wisedome the manifold wisedome of God displaid in his Gospell Ephes 3.10 In him dwelleth all-fulnesse of the Godhead bodily and therefore beware least any man spoile you through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ The Deitie of Christ was the maine ground why Peter professeth in the behalfe of the rest of the Aposties a resolution to adhere constantly and solely unto the doctrine of Christ Joh. 6.68,69 1. He layeth downe two reasons for adherence unto Christ's doctrine alone 1. The alsufficiency thereof to instruct us in the way unto eternall life and salvation Thou hast the words of eternall life vers 68. and this he maketh good from the alsufficiency of his office and person vers 69. Thou art that Christ the sonne of the living God Thou are not onely man but God The sonne of the living God therefore thou art all-sufficient to be our Christ our Priest King and Prophet and therefore thou hast the words of eternall life 2. We have the utter insufficiency of all created persons to give us any light herein whither shall we goe vers 68 that is for the words of eternall life Christ is the sunne of righteousnesse Mal. 4.2 therefore will infallibly guide us unto heaven But if