written well of Eternity Psal. 117. 2. and 146. 6. Heb. 13. 8. Precious are the serious thoughts of eternity the treasures of eternity are opened in the times of the Gospel 2 Tim. 1. 10. Dicamus Deum immutabilem non modo mutatione substantiali quia esse vivere non modo nunquam definet qued Angelis competit animabus rationalibus sed fieri non potest ut definat Dicimus etiam ne accidentalis mutationis capacem esse quia transferretur à potentia ad actum aliquem accidentalem Twis Animadvers in Colat. Arm. cum Iun. propofit 6. Sect. 3. Vide Aquin. part 1. Quaest. 9. Artic. 1 2. Quaest. 9. Art 7. Iob. 4. 18. And his Augels he charged with folly the good Angels with possible though not actual folly * Geâ—h loc commune Martinus de Deo Wendelinus Christ Theol. l. 1. c. 1. Psal. 120. 27 28. Heb. 4. 13. Mat. 5. 18. * Cum nos paenitet destruimus quod fecimus Sic Deus paeâ—tuisse dicitur secundum similitudinem operationis in quantum hominem quem fecerat per diluvium à terrae facie delevitâ— Aquinas Quaest 19. Artic. 7. partis primae * Mutat facta non mutat consilia August Aliud est mutare voluntatem aliud velle mutationem Aquinas Quaest. 19. Art Septimo partis primae * Jer. 18. 8. and 26. 2 3. Windelinus Christ. Theol. l. 1. c. â— Consectaries from Gods Immutability 1 Sam. 15. 18 19. Adam supported himself with that one promise Gods promises are faithful and firm words What good thing the Lord hath promised what grace or priviledge as Christians any ever received or succoâ— found the same may the faithful iook for Gal. 6. 9. 2 Tim. 3. 14. 1 Cor. 15. ult Queen Elizabeths word was Semper eadem Deut. 32. 3. Nihil magnum niâ—i magnus Deuâ— Of Gods Perfection Greatness is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largeness of all excellencies * The Apostle by an Hebrew pleonasm saith the same thing twice illustring it by the contrary Reasons of Gods Perfection 1. That which is the chiefest being and Independent is most perfect 2. That which is infinite in Essence can want nothing 3. The more simple a thing is the more perfect * Psal. 7. 10. and 7. 6 8. and 137. 9. Psal. 56. 3. and 11. 1. Rom. 12. 2. Perfect in the general is that to which nothing is wanting therefore that is most perfect to which agreeth no imperfection Little works of nature and of providence have a greatness in them considered as done by God 2 Sam. 22. 31. All Gods works are perfect Gen. 1. 31. Alphonsus was wont to say If he had been of councel with God in the making of his works he should have made some of them melius ordinatius Ezek. 36. 23. Iob 38. 34 35 37. Isa. 40. 12. Elihu alledgeth Gods works to Iob to shew his greatness Iob 36. 27. 28 29. and 37. 1. to 7. Reasons why Gods works are great 1. He that worketh most universally unlimittedly supremely must work great things 2. He that works most wisely must needs do great things Psal. 104. 24. 2. He that works most mightily and powerfully must needs do great things Isa. 43. 13. 4. He that does all this most easily must needs do great things Psal. 33. 6. God is great in his Authority He is King of Kings the only Potentate God is most high The Greatness of Gods authority standeth in two things 1. The universality of it Gods authority reacheth to all things the whole world and all creatures in it are subject to his will and disposing 2. The absoluteness of it what he willeth must be done Absolute Dominion is a Power to use a thing as you please for such ends as you think good God hath a double power and authority over the Creature 1. As an absolute Lord. 2. As a Judge according to which double power he exerciseth two kindes of acts Actus Dominii and Iudicii 1. He hath an absolute soveraignty over all the Creatures and hath no rule to govern the Creature by but his own will Dan. 4. 17 32. Ephes. 1. 11. He can do the creature no wrong in any of his dispensations Four things he doth to the creatures as an act of Soveraignty 1. He gives the Creature what being he pleaseth 2. He appoints it to what end he pleaseth Rom. 9. 22. 3. He gives it what law he will here come in acts of Justice and Mercy 4. Orders all their actions by his effecting or permitting will 2. He resolves to govern these creatures Modo Connaturali suitably to their own natures He gives reasonable creatures a Law which they must know and approve and the service they perform to him must be reasonable Gods Soveraignty here below is seen in ordering 1. Natural causes which act from an instinct of nature and are carried to their end by a natural necessity 1. In acting them according to their natures for the ends he appointed them 2. In restraining their acting sometimes that fire shall not burn 3. In acting them above their natures the rock shall yield water 4. In acting them contrary to their natures fire shall descend 2. Voluntary causes acting from a principle of reason and the liberty of will Prov. 16. 11. Psal. 33. 15. Prov. 21. 1. in ordering their thoughts apprehensions counsels affections Rom. 9. 17. Rom. 9. 20. Heb. 12. 9. Consectaries from Gods greatness in his nature Corollaries of Gods perfection Deut. 18. 13. Matth. 5. 48. Psal. 18. 22. 1 Cor. 13. 10. Consectaries from Gods great works There is a twofold greatnesse in the works of God 1. In the bulk or quantity of them as the work of Creation 2. Of quality or vertue Gen. 1. 16. The Moon is a great light in regard of light and influence excellency and usefulnesse to the world See Iob 37 38 39. Consectaries from Gods being most high Mihi verò dicendum videtur Nihil extra Deum esse absolutè necessarium sed tantum ex hypothesi Attamen esse necessarium secundum quid viz. ex hypothesi reicuique fateor vel contingentissimae poterat accidere Twiss Animadvers in collat Armin. cum Iun. IndepeÌ„dentia est proprietas Dei qua quoad essentiam subsistentiam actiones à nulla aelia dependet causa cum à seipso fit subsistat agat Wendelinus John 1. 3. Act. 17. 25. Ab independentia Dei non differt sufficientia qua ipso in se à se sibi nobis sat habet nullaque re indiget cum omnia alia uti à Deo dependent ita sibi ipsâ—s minimè sufficiant Proprietatem hanc indigitat nomen Dei Schaddai Gen. 17. 1. 35. 11. Wendelinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. β Rex unus est apibus dux unus in gregibus in armentis rector unus multo magis mundi unus est rector qui universa quaecunque sunt verbo jubet
life eternal Secondly There are some particular principles There is a natural light and supernatural The light of Nature teacheth some principles That you must do as you would be done by that no man hates his own flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernatural Let all our actions be done 1. In Love 2. In Humility 3. In Faith 4. In God This the Gospel teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of Nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errours and erroneous principles will lead men into erroneous practices 2. Labour to act your principles if you captivate the light God will put it out 3. Be sure you work according to your principles we pity another in an errour when he follows his principles Here is an Apology for those Teachers which tread in Pauls steps are carefull to lay the foundation well It was the Observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundedness in points of Catechism How many wanton opinions are broached in these dayes I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the Immortality of the Soul Errours are either Contra against the foundation which subvert the foundation as that of the Papists who deny the all-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-Government whether it be Social or Solitary this strikes not at the foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speaks not of heretical Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both they build upon one and the same foundation Christ. See Mr Burgess of Justific p. 80. We should contend for a known fundamentall necessary truth Iude vers 3. The common faith not every opinion entertained on probable ground It is a great Question in Divinity An Magistratui Christiano liceat capitales poenas de Haereticis sumere Whether Hereticks are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they do not trouble the State ought to be put to death Luther doth not approve of the capital punishment of Hereticks especially for the pernicious sequel of it among the Papists against the Protestants He thinks it better that they be banished The present Lutherans hold the same almost concerning that Question Meisner doth distinguish between Haereticus simplex and Haereticus seditiosus ac blasphemus these last he saith may be punished with capital punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious You must not look say the Socinians into the Old Testament for a a rule of proceeding against false Prophets and Seducers Nor saith Calvin and Catharinus can you sinde in the New Testament any precept for the punishment oâ— Thieves Traitors Adulterers Witches Murtherers and the like and yet they may or at least some of them be capitally punisht For the Protestants hear what Zanchy saith Omnes fere ex nostratibus hujus sunt sententiae quod haeretici sint gladio puniendi Beza hath written a peculiar Tract De Haereticis à Magistratu puniendis Calvin also hath written Aureâ—m librum as Beza cals it of this very Argument We do deservedly condemn the cruelty of Turks and Papists which go about by force alone to establish their superstitions The Church of Rome and the Pope will judge what Heresie is and who is an Heretick and they appropriate to themselves the name of Catholicks and all such as dissent from them must presently be pronounced Hereticks The Pope and Canonists hold him to be an Heretick Qui non in omnibus ac singulis Papae decretis obtemperat He that readeth the Bible in his Mother-tongue will be esteemed an Heretick with them Virgilius a Germane Bishop and a Mathematician was sent for to Rome by the Pope and condemned of Heresie because he held that there were Antipodes Because Heresie is not easily defined as Augustine saith and because faith should be perswaded not compelled We conceive that all fair means should be first used to convince men of their errours and heresie which indeed is so Therefore we will premise some things concerning the nature and danger of Heresie before we speak particularly of the punishment of Hereticks Chillingworth thus defines Heresie It is saith he an obstinate defence of any errour against any necessary Article of the Christian faith Two things must concurre say some to constitute an Heretick 1. Error in side 1 Tim. 1. 19. 2. Pertinacia Titus 3. 10. Errare possum Haereticus esse nolo See Mr Vines on 2 Pet. 2. 1. p. 46 47. Neque vero alia magis ratione definimus quam si veterum trium Symbolorum vel si veterum quatuor Generalium conciliorum ulli contraveniat Episc. And. Tert. Dr Field thus describes the nature of Heresie Heresie is not every errour but errour in matter of Faith nor every errour in matter of Faith for neither Jews nor Pagans are said to be Hereticks though they â—â—â—e most damnably in those things which every one that will be saved must believe and with all the malice fury and rage that can be imagined impugn the Christian faith and verity but it is the errour of such as by some kinde of profession have been Christians so that only such as by profession being Christians depart from the truth of Christian Religion are named Hereticks Secondly For the danger of Heresie Heresie is a fruit of the flesh Gal. 5. 20. An Heretick after the first and second time reject Tit. 3. 10. Heresie or false doctrine is in Scripture compared to Leaven and to a Gangrene for the spreading and infectious nature of it The Heresie of Arius was more dangerous to the Church then the Sword of all the persecuting Emperours It is compared to a Land-floud Revel 12. because it did overcome all presently We need not to ask whether he joyn obstinacy to his errour saith Dr Field which erâ—eth in those things which every one is bound particularly to believe because such things do essentially and directly concern the matter of our salvation and he is without any further enquiry to be pronounced an Heretick and the very errour it self is damnable as if a man saith he shall deny Christ to be the Son
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
before another and ought not to do so now that God chooseth some it is of his meer grace for all deserve eternal damnation Vide Dav. Dissert Praedest p. 132 133. Obj. Predestination or Election is grounded on Gods foreknowledge Rom. 8. 28 29 1 Pet. 1. 2. Ergo say the Papists God out of the foresight of mans good works did elect him And the Arminians say that God elected them out of the foresight of mens faith and perseverance so Election and Predestination shall be grounded on the will of man Answ. The foreknowledge of God is 1. Permissive so he foresaw all mens sinnes the fall of Angels Adam 2. Operative so he foreknows all the good that is in men by working it God foresees to give men faith and then they shall beleeve perseverance and then they shall hold out There can be no difference till elective love make it When God hath decreed to give grace he foreknows that man which beleeves 2. Predestination is not onely an eternall act of Gods will but of his understanding Ephes. 1. 5. Act. 2. 23. 3. There is a twofold foreknowledge of God 1. Generall whereby he foreknew all things that ever were 2. Special a foreknowledge joyned with love and approbation as 1 Pet. 1. 21. Mat. 7. â—8 Arguments against the Papists and Lutherans That which is the effect and fruit of Election that cannot be a cause or condition for then a thing should be a cause to it self But these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseen holy Acts 13. 48. A man is not ordained to eternal life because he beleeveth but he beleeveth because he is ordained to eternal life Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly then we should choose God and not he us contrary to that Ioh. 15. 19. Thirdly Infants are elected who cannot beleeve or do good works This argument saith Rivet Disputat 4. de causa electionis although it be puerile by reason of the Subject yet it is virile if we respect its weight for the Adversaries cannot avoid it without running into many absurdities by denying that Infants are saved against that of Matthew 18 and by affirming that some are saved which are not elected against Rom. 11. Fourthly If man were the cause of his own election he had cause to glory in himself election should not be of grace See Master Bailyes Antidote against Arminians p. 26. to 46. All the sonnes of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thess. 1. 10. 2. 13. Chosen out of the world John 15. 19. therefore he chose not all in the world but some 2. Saving faith is a true effect of Gods election peculiar to the elect and common to all the Elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16 Rom. 11. 5 7. Few saved Luke 13. 23. The Elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handful Mat. 7. 13 14. 22. 14. Luke 12. 3â— Though some of the places of Scripture may be expounded of the small number of Beleevers in the daies of our Saviour yet some are more generally spoken shewing plainly that onely few do finde the way to life At this day if the world were divided into thirty parts nineteen of them do live in Infidelity without the knowledge of the true God The Mahometans possesse other six parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomatical not personal they acknowledge that there is a choise of this or that particular means to bring men to salvation God say they hath revealed but two waies to bring men to life either by obedience to the Law or by faith in Christ. But they deny that there is an election of this or that particular man God hath set down with himself from all eternity not onely how many but who shall lay hold on Christ to salvation and who not â— Pet. 1. 10. speaks of an election personal Rom. 9. 11 12. of both elections axiomatical and personal See Iohn 10. 3 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable as that the elect may become reprobates and the reprobate elect There is say they a constant and frequent intercourse of members between Christ and Satan to day a member of Christ to morrow a member of Satan Rom. 8. 28. All things work together for their good then nothing shall work for their greatest hurt that is their damnation And ver 30. he saith Those whom he predestinated he hath called justified glorified not others but those whom he hath predestinated these he called and justified Gods election is most firm certain and unchangeable Iohn 6. 37. 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of election for they hold that absolute election onely follows final perseverance in faith and that faith may be totally lost and faile finally So much concerning Election In the Scriptures reprobate and to reprobate are referred rather to the present conditions of wicked men then Gods eternal ordination concerning them But the decree of reprobation is exprest in such tearms as these God is said not to have given them to Christ not to shew mercy on some not to have written the names of some in the Book of Life Reprobation is the purpose of God to leave the rest of men to themselves that he may glorifie his justice in their eternal destruction Est decretum aliquod quo destinavit alicui Deus damnationem Twiss The Schoolmen and others distinguish between a negative and positive or affirmative act of Reprobation The negative act is called preterition non-election or a will of not giving life The positive or affirmative act is called pre-damnation or a will of damning the reprobate person So there are two parts of election viz the decree of giving grace by which men are freed from sin by faith and repentance 2. of rewarding their faith and repentance with eternal life The word Reprobation is taken three waies saith B. Davenant out of Iunius 1. For preterition and damnation joyntly 2. For the alone decree of damnation so to be reprobated is to be appointed to eternal torments 3. As it is opposed contradictorily to election so it is taken for preterition onely or non-election Daven Dissertat de Praedestinat c.
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
regula fidei Chamierus The Scripture is therefore called canonical because it prescribes a rule of our faith and life Phil. 3. 16. Gal. 6. 16. Tertullianus appellat Scripturam regulam veritatis Augustinus de doctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continenâ— fidem moresque vivendi Advers Helvid cap. 9. Sacra Scripturae regula credendi certissima tutissimaque est Bellarm. de verbo Dei l 1. c. 2. k Hoc primum credimus cum credimuâ— quod nihil ultra credere debemus See Mr. Anthony Burâ—â—â— on Mark 1. 2 3. Deut. 5. 29. Isa. 8. 20. l Verba Scripturae non sunâ— legenda sed vivenda Doctrinae saâ—itas servatur confirmando verum refellendo â—alsum vitae sanctimionia fugiendo malum saciendo bonum Satis habet Scriptura quo veritatem doceat errorent redarguat iniquitatem corrigat instituat ad justiciam Nec haecâ—â—tiliter praestat solummodo quae sophistarum cavillatio sed etiam sufficienter nempe ut perfectus â—it homo c. Rainoldus m Deut. 17. 18. Isa. 8. 20. Luke 16. 29. Acts 24. 14. Christians shall be judged by that hereafter Iohn 12. 48. 2 Thess. 1. 8. n Iudaei docenâ— exhoc loco teâ—eri regem sua maâ—â— sibi legem describere etiamsi alià s cum privatus esset descripâ—isset Chamierus Regula fidei est quasi causa exemplaris fidei quam videlicet fides in omnibus sequi cui se conformare debet Formale objectum â—idei est Causa objectiva fidei seu est principium propter quod fotmaliter principaliter credimus Baron contra Turnebul Nos discamus ex verbo non tantum sapere sed etiam loqui Be â—â—â—â— Epist. 7. David Psa. 119 desires that all his counsels thoughts manners actions might be directed according to Gods word The Scriptures contain 1. A necessary doctrine viz. Of the Law and Gospel Mat. 22 37. Iohn 13. 16. without which we cannot be saved Rom. 7. 7. It is 2. Necessary in respect of the efficient cause Of the Form Matth. 22. 29. 4. The end Iohn 20. 31. o Writing doth a larger good to a greater number and for a longer time then speaking Psal. 102 19. vox audita perit litera scripta manet To shew how much a more faithful keeper record is then report those few miracles of our Saviour which were written are preserved and believed those infinitely more that were not written are all lost and vanished out of the memory of men p Among the Turks Polygamy is lawful Theft was permitted among the Spartans q Literae sacrae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae ut non solùm à saecularihus proâ—anis litâ—ris sed etiam a quibuscunque quae de sacris rebus agunt discernaâ—tur r Mahomet said his doctrine came from God but the blasphemy and villany therein contained sheweth it came from Satan whereas the purity and perfection of the doctrine contained in the Scripture sheweth that it is from above Mahomet puts in some ingredients of the flesh gives them liberty to revenge themselves and to have as many wives as they would There is in the Precepts of Philosophers little condemning of fornication and of the desire of revenge Dr Featleys Preface to Newmans Concordance s The General view of the holy Scriptuâ—es Notatur verecunda casta scripturâ— loquutio ex genere per Synecdochen designantis specialem congressum sic 1 Cor. 7. 1. Non est bonum tangere Gen. 6. 2. ingredi ad filias hominum Quo major est spurcities eorum qui ex sacris scripturae loquendi formulis ansam arripiunt sermonis impuri Cartw. in Harm Evang. in Matth. 1. 18. Quidam Hebraeorum linguam Hebraeam linguam sanctam dici putant eò quod nulla propria vocabula in ea inveniantur quibus pudenda utriusque sexus Egestio aliaque obsâ—â—na significantur Paulus Fagius Annotat. in Deut. 25. 11. t Sancta sanctè Mr Gregory in his preface to observations upon some passages of Scriture u Luke 16. 29. Iohn 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continâ—â—t fidem mores in illis inveniri quae apertè posita sunt in scriptura Chrysostomus manifesta itidem in divinis Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae plenitudinem Et vae denunciat Hermogeni si quid iis quae scripta sunt vel detraâ—â—t vel adiiciat Rainoldus 1 Thesi. Deut. 4. 2. and 12. 32. De Scripturae plenitudine perfectione quâ—â— sentiat Maldonatus vide ad Joan. 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bishop Ushers Body of Divinity p. 18 19. 20 21. 2 Tim. 3. 16 17. John 15. 15. Acts 20. 27. Beâ—e habet ut iis quae sunt Scripta contentus siâ— Hilary In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it self is not now but the revelation only is more perfect The Old Testament was sufficient for the Jews but both the New and Old make but one compleat body for the Church now Singâ—li libri sâ—â—t sufficientes sufficientia pâ—rtium ad quam ordinatio sunt â—â—â—â—â—â—rò sâ—ripâ—urâ— est sufficiens essentiali sufficientia per â—i bros singulos suâ—â— Iun. Animad â—â— Bellarm Conâ—râ—â— Pâ—tmae câ—piâ—â— quarto The scriptures are a perfect rule for matters of Faith but not a perfect register for matters of fact Mr Geree Whitakerus de Script c. sexto quaest 6. Stapleton and Serrarius are more wary then some other Papists We are abused say they when we are said to hold that the Scriture is not perfect for say they a thing is said to be imperfect not when it wants any perfection but when it wants a perfection due as a man is not imperfect if he have not an Angels perfection because this is not due unto him they say it is not a perfection due to the Scriptures to teach us every thing necessary to salvation Perinde sunt ea quae ex scripturis coll guntur atque ea quae scribuntur G. eg Naziaâ—zen l. 5. Theol. Mat. 28. 29. Catholici in perfectione Scripturae Papistae in imperfectione totius causae id est omnium controversiarum de Religione proram puppim constituunt Chamierus Tom. 1. de Canonâ— lib. 8. cap. 1. 1 Cor. 10. 1 2 3 Mat. 8. 11. Luk. 19. 9. Gal. 3. 7 8 29. Rom. 4. 15 16. Some Papists say the Scripâ—uâ—es are not imperfect because they send us to the Church which is he perfect Rule and therefore they are perfect implicitè though not explicitè but so I might say every rustick were a perfect Rule of Faith because he can shew me the Pope who is the infallible Judge If the Scripture send to the Church to learn that which is not in the Scripture by this sending she confesseth her imperfection See Moulins Buckler of Faith pag. 45. Joh. 1. 18.
Almighty God all that Christ suffered so far as can be suffered without sin Zach. 13. 7. Mr. Hookers Gift of gifts on Titus 2. 14. There are eight things in hell pains which by no means Christs soul might suffer Darknesse destruction death and fire of hell remorse rejection malediction and desperation of the damned B. Bilsons Redempt of Mankinde by the death and bloud of Christ. p. 49 50 51 52 53. Vide Sandfordum de Descensu Christi ad Inferos l. 3. p. 152 ad 179. Bilson saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Saint Luke Act 2. expresseth Davids meaning doth alwaies note hell in the new Testament p. 170 171. But Sandford opposeth this de Descensu Christi ad Inferos p. 40 c. Nec valce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smalcii à priscis emendicatuÌ„ Ego dico tibi hodie ubi ponatur distinctio cris mecum in Paradiso nempe post diem Judicii Nam evertit hoc 1. Lectio Syriaca Ego dico tibi quia hodie cris mecum in Paradiso Et 2. Hodie illud salvatoris respondet quando latronis Dr Prid. Fascic Controvers Theol. cap. 4. de Eccles. Haec elusio inquit Suarez non interpretatio cùm dicat Christus petitionem latronis implendam esse eo ipso die Sandford de Descensu Christi ad Inferos Bishop Usher of Limb. PatruÌ„ Loquendum ut vulgus sentiendum ut sapientes Aristot. in Top. Of the Hebrew word Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See my Hebrew Greek Critica Infernus ab inferendo deducitur eò quod mortui efferantur domo humo inferantur Sanfordus de Descensu Christi ad inferos p. 68. Vide plura ibid. The Vulgar renders it Abire Act. 13. 4. Venire Act. 18. 5. 27. 5. Devenire Act. 9. 32. Supervenire Act. 11. 27. 27. 10. Quem admodum victoris triumphus duplex esse solet unus quidem in ipso campo quo hostes prosternit alter in civitate regia quo de victoria ante parta amplissimam gloriae affluentiae dominationisque mercedem capit ita Christus triumphavit dupliciter primò quidem in ipsa cruce ubi hostes devicit deinde verò in resurrectione ascensioneque ubi hujuscè victoriae suae luculentum fructum adâ—ptus est Sanfordus de Descensu Christi ad inferos lib. 4. The Exaltation of Christ is that glorious or happy estate into which Christ entred after he had wrought the work of our Redemption upon the crosse Mr. Perkins on the Creed Phil. 2. 4. Heb. 2. 7. 1 Pet. 1. 11. a Exaltationis graduâ— tres fuere totidem gradibus extremae humiliationis oppositi scilicet resurrectio à mortuis opposita morti ascensio in Coelos Desconsui in Sepulchrum ad inferos Sessio ad dextram Dei permansioni in Scpulchro in statu mortis vel apud inseros Ames Medul Theol. l. 1. c. 23. Rose that is his body rose the God-head could not the soul did not From the dead that is out of the grave Estey Resurrectio Christi fuit totius humanae naturae quae antea per mortem ceciderat Respectu animae fuit ab inferis vel à statu Dominio mortis cui anima prout pars erat humanae naturae fuit subjecta Respectu corporis fuit à mortuis sepulchro Ames Medul Theol. l. 1. c. 23. It was the custome of the primitive Christians when they met one another to utter these words Christus resurrexit Christ is risen Matth. 16. 21. 20. 19. See Luk. 24. 21 1 Cor. 15. 4. There be at this day who affirm That Christs body is in the Sunne an old heresie of the Maniâ—hees who affirmed That Christ in his Ascension left his body in the Sunne taking their ground for it from Psal. 19. 5. He set his tabernaclâ— in the Sunne That is a poor shift of the Polonians in their Catechism to avoid that Text John 2. 19. for Christs raising himself from the dead they say Graeca vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est reddita Latinò excitabo potest reddi erigam Unde sensus erit Christum à Deo excitatum ex mortuis suum corpus erexisse Beza doth render it erigam as the Vulgar excitabo but the sense is the same Christ ascended 1. To prepare a place for us Joh. 14. 4. 2. to send down the Holy Ghost into the hearts of his servants John 16. 7. 3. To triumph over Sinne Death Hell the Devil Ephes. 4. 8. 4. To make Intercession for us Rom. 8. 34. But the principall cause of his lifting up was the power of the Deity Acts 2. 33. and 5. 31. Why was he taken up in a cloud the Law was given in a cloud there was a cloud in the Tabernacle and Temple and so Christ was taken up in a cloud to shew that we should not be inquisitive into that which God would have kept secret Aquinas saith that as he was fourty hours in the grave to shew the truth of his passion so he ascended fourty dayes after his resurrection to shew the truth of his Resurrection He ascended from the mount of Olives Act. 1. 12. near which he had his bitter Agony in the Garden Luk. 22. 39. that thence he might also take the rise of his Exaltation But that the print of his feet should be there seen to this day whence he ascended we leave that to the Papists to beleeve if they be so sotish See Lithgows nineteen years Trav. part 6. pag. 283. Sedere ad dextram Dei phrasis non est propria sed metaphorica Christi tum summum honorem tum summii imperiuÌ„ designat Metaphora desumpta est à consuetudi-Regum Principâ—m qui eos ad dextram suam collocare solent quibus proximum à se tum honoris tum potentiae gradum in gubernatione concedunt 1 Reg. 2. 19. Matth. 20. 21. Utraque pars sessionis evidens est ex Scriptura Prior dâ— gloria Ephes. 1. 20. Altera de Imperio Râ—gni administratione Psal. 110. 1. Ephes. 2. 21 22. Altingius The sitting of Christ at the right hand of the Father is the highest and supream degree of his Exaltation wherein he hath received of the Father excellent Glory Dignity Power and Rule and is actually made the Head of his Church and Lord and Ruler of all things both in Heaven and Earth If we have so much benefit by Christs acting and suffering for us on earth by Christ humbled what have we by Christ exalted Ioh. 16. 7. He is present spiritually still with us here and acts in Heaven also for us He received a personal glory at his Ascension his body is calleed a glorified body Phil 3. 21. See Psal. 110 ult Phil. 2 8 9. 1 Pet. 1. 11. Isa. 53. ult We should love Christ not amore concupiscentiae but amicitiae not for some good we hope to get by him but for the good that is in him Cant. 1.