compleatly righteous 2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation therefore his righteousnesse is so in us See Act. 13. 38 39. Phil. 3. 9. The Papists acknowledge all to be by grace as well as we but when we come to the particular explication there is a vast difference they mean grace inherent in us and we grace without us that is the love and favour of God Arguments against them 1. That grace by which we are justified is called the love of God Rom. 5. 8. not love active whereby we love God but love passive that is that whereby we are loved of him Rom. 9 15. All our salvation is ascribed to the mercy of God which is not something in us but we are the objects of it Titus 3 4. Those words imply some acts of God to us which we are only the objects of To be justified or saved by the grace of God is no more then to be saved by the love the mercy the philanthropy of God all which do evidently note that it is not any thing in us but all in God 2. Grace cannot be explained to be a gracious habit or work because it is opposed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works not of our selves 3. It appears by the condition we are described to be in when justified which is set down Rom. 4. a not imputing sin a justifying the ungodly the Apostle there instanceth in Abraham who had so much inward grace in him yet was considered in Justification as unholy and he was justified in this that God imputed not to him the imperfections he was guilty of For the imputation of Christs righteousnesse there is justitia mediatoris that is imputed not justitia mediatoria as they say in Logick Natura generis communicatur non natura generica The righteousnesse by which the just are justified before God is justitia legis though not legalis Isa. 53. He bore our sins in his body on the tree He was made sin for us See Rom. 3. 25. To speak properly the will or grace of God is the efficient cause of Justification the material is Christs righteousnesse the formal is the imputing of this righteousnesse unto us and the final is the praise and glory of God so that there is no formal cause to be sought for in us Some say but falsly the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ but of faith that being accepted in the righteousnesse of the Law Fides tincta sanguine Christi Whether inherent justice be actual or habitual Bishop Davenant cap. 3. de habituali justitia saith a certain habitual or inherent justice is infused into all that are justified Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11 19. 2 Pet. 1. 4. All those that are justified do supernatural works Ergò It is certain that they are endued with supernatural grace and holinesse We are said to be righteous from this inherent justice we are said to be just and that by God himself Gen. 6. 9. Heb. 11. 4. Luk 1. 61. 2. 25. 1 Pet. 4. 18. Bellarmine lib. 5. de Iustificatione cap. 7. prop. 3. saith Propter incertitudineâ—â— propriae justitiae periculum inanis gloriae tutissimum est fiduciam in sola Dei misericordia benignitate reponere By which saying he overthrows all his former Dispute about inherent righteousnesse Whether we be justified by the passive obedience of Christ alone or also by his active In this Controversie many learned Divines of our own differ among themselves and it doth not seem to be of that importance that some others are about Justification We are justified in part by Christs active obedience for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven Seeing it was not possible for us to enter into life till we had kept the Commandments of God Mat. 19. 17. and we were not able to keep them our selves it was necessary our Surety should keep them for us Dan. 9. 24. Rom. 10. 4. Rom. 3. 21. The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death and the bloud that he shed for us Eph. 1. 7. Rev. 5. 9. but in these places the holy Ghost useth a Synecdoche it putteth one part of Christs passion for the whole 1. Because the shedding of his bloud was a sensible sign and evidence that he died for us 2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law Some urge this Argument By Christs active Obedience imputed to them the faithful be made perfectly righteous what need is there then of his passive righteousnesse need there any more then to be made righteous Christ fulfilled the duty of the Law and did undergo the penalty that last was a satisfaction for the trespasse which was as it were the forfeiture and the fulfilling the Law was the principal Psal. 40. 4. Ior. 31. 3. Gal. 4. 4. Some to avoid Christs active Obedience question Whether Christ as man was not bound to fulfill the Law for himself All creatures are subject to Gods authority Yet this detracts not from his active Obedience partly from his own free condescension and partly because his whole person God and man obeyed CHAP. VII Of the Parts and Termes of Iustification Remission of sins and Imputation of Christs Righteousnesse JUstification is used so largely in the Scripture as to comprehend under it Remission of sins but if we will speak accurately there is a difference between Remission of sin and the justification of the sinner The justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteousnesse of his Surety Jesus Christ for which his sins are pardoned and the sinner freed from the punishment of sinne and received into the favour of God Remission or forgivenesse of sins may be thus described It is a blessing of God upon his Church procured by the death and passion of Christ whereby God esteems of sinne as no sinne or as not committed Or thus It is an act of grace acquitting the sinner from the guilt and whole punishment of sin Every subject of Christs Kingdom hath his sins pardoned Isa. 33. ult This is one of the priviledges of the Church in the Apostles Creed Acts 2. 38 39. and all his sins totally pardoned Exod. 34. 6 7. Micah 7. 18 19. This is a great priviledge Psal. 32. 1. Exod. 31. 34. It is no where to be had but in the Church because it is purchased by Christs bloud and is a fruit of Gods eternal love Remission of sins is the principal part of Redemption Col. 1. 14. Ephes. 1. 7. one of the chief things
a Candlestick doth a Candle Revel 2. 1. 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sense Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say That the Church may condere articulos fidei facere Canonicum quo ad nos and though they talk of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospel of Matthew is divine Scripture by an historical and acquired faith to know this by a divine and infused faith besides the Authority of the Church the matter character and contents of every Book and comparing of it with other Scriptures do serve as an inward cause to produce the said infused faith Object We are sent to the Church to determine all Controversies 1 Cor. 11. 16. Sol. Controversies are either Dogmaticall concerning Faith or Rituall concerning true Order The Proposition is about these not the first Secondly From this fundamental truth that the Scripture is immediately from God the Basis indeed of all Religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknown tongue nor in private by the common people without special leave and certain cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the Doctrine and Practice of the Church but the Doctrine and Practice of the Church must be the Interpreter and Judge of the meaning of the Scripture that is they must take the Scripture to mean none otherwise whatsoever it seem to say then what is agreeâ—ble to that which the Pope doth teach and practise There cannot be a surer sign of a bad cause then that it fears to be tried by the writings which it self cannot deny to be written by God for correction for reproof for instruction in righteousnesse Some Papists are more modest herein as Bellarmine lib. 2. de verb. Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosius The Papists object the obscurity of Scriptures as an argument to hinder Lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the Vulgar Translation and think they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that Give not holy things to dogs Cast not pearls before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents Glosse a Beast might not touch the Mount a Lay-man may not meddle with Scripture Lindan saith Nihil noxae inferretur in Ecclesiam salvo traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutheranum quam Catholicum Because we will have all proved by Scripture and make that the compleat Rule for what we believe or do in all Theological matters they call us Scripturarios Scripture-men and Atramentrarios Theologos and so to carry or read a Bible is matter of scoff we may stile them in Tertullians phrase Scripturarum Lucifugae and Traditionaries St Gregory who is blessed in their Church exhorteth a Lay-man to the serious study of the Scriptures that thereby he might learn the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4 epist. 40. ad Theodorum mediâ—um Proving further That obscurity of Scripture is so frothy an argument for perswading any devout Christian not to reade it that it should rather incite them to greater Diligence therein and therefore he elegantly compâ—res the Scripture to a River wherein saith he there are as well shallow Fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostom held it a thing necessary for all men daily to read the Scriptures Audito quaeso saeculares comparate vobis Biblia animae pharmaca St Ierom did exhort divers women thereto and commended them for exercising themselves therein he writes to Laeta and Gaudentia and shews them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio He commends the Husbandmen about Bethlem for being so perfect in the Scripture That they had the Psalms of David by heart and sang them as they followed the Plow Arator stivam tenens cantat Davidicum melos Epist. ad Demetriad The Apostle would not have commended this in Timothy 2 Tim. 3. 15. That from his childehood he knew the holy Scriptures nor noted it to the praise of his Grandmother and Mother that they had trained him up so if he had not known that the holy Scriptures are so plain that even a childe may be able to understand them What may we judge of the other easier books when the holy Ghost would have the Revelation the obscurest book of all the Scripture to be read Revel 1 3 The people took occasion of erring and blaspheming from the humiliation of Christ many abuse Preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publickly because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to reade the Scriptures with greater devotion 2 Pet. 3. 14 15 16 17. 3. This is common both to the Ecclesiastical Persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiastical men did oftner fall into Heresies and Blasphemies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into Heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry The Papists further object That the Hebrews did not permit young men to read part of Genesis Canticles Ezekiel We must know that the reading of those Scriptures non ablatam hominibus sed dilatam fuisse was not taken away from them but delayed only They permitted all men before thirty to read all other Chapters of holy Scripture and after thirty these
in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the punishment of eternal death for the least sinne Gen. 2. 17. Rom 6. 23. which death is begun in this life in divers kindes of miseties and punishments which for the most part are proportionable to their sins Gen. 3. 17. and 20. 18 but is perfected in the life to come when the full wrath of God is poured upon it Iohn 3. 36. 2 Thess. 1. 16. This justice is so essential to God immutable and as I may so speak inexorable that he cannot remit the creatures sins nor free them from punishment unlesse his justice be satisfied God cannot dispense against himself because sins do hurt the inward vertue of God and the rule of righteousnesse the integrity therefore and perfection of God cannot stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. By Christ who hath born a punishnent equivalent to our sins for us The Scripture proves the justice of God 1. Affirmatively when it calls him Just A Revenger Holy Right and extols his Justice Exod. 9. 27. Psal. 11. 7 Ier. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Iob 8. 3. 3. Affectively when it Attributes to him zeal anger fury Exod. 20. 5. 32. 10. Numb 11. 10. which are not in God such passions as they be in us but an act of the immutable Justice 4. Symbolically when it calls him a consuming fire Deut. 4. 24. compares him to an angry Lyon an armed Souldier Isa. 38. 13. 5. Effectively when it affirms that he renders to every one according to his works 1 Sam. 26. 23. Gods Justice comprehends his righteousnesse and truth he is just in words and deeds Gods Justice is considered four ways 1. As he is free Lord of all and so his decrees are just Rom. 9. 13. 14. 2. As he is God of all and so the common works of preserving both the good and bad are just 1 Tim. 4. 14. Mat. 5. 45. 3. As a Father in Christ and so he is just in performing his promises and infusing his grace and in bestowing the justice of his Son 1 Iohn 1. 5. 4. As Judge of all the world and so his justice is not onely distributive but corrective His Justice is 1. Impartial he will not spare 1. Multitude all Sâ—dome and Gomorrha and the old World perished 2. Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3. Neernesse the Jews Gods people formerly are now cast off Moses and David were punished 2. General it extends to a mans posterity God will visit the iniquity of fathers upon their children 3. Inexorable no sinners can escape unpunished the sins of the godly are punished in their surety Christ and they are afflicted in this life God is Justice it self justice is essential to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He cannot be corrupted nor bribed Gods Justice comprehendeth two things under it 1. Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to do promising and threatning fit and due recompences of their obedience and disobedience 2. Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge How can God in Justice command a man by his word the performance of that which cannot be done by him without the inward help of the Spirit and yet in the mean time God denies this inward grace unto him God may without blemish to his Justice command man to perform his duty although he have now no strength to do it because once he had strength and he hath now lost it Precepts and Exhortations ordinarily signifie the approving wâ—ll of the Commander and his duty to whom they are propounded although sometimes the duty rather of the hearer then the will of the speaker be declared by them Rescrip Ames ad responsum Grevinch c. 12. Deus jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus Aug. de grat lib. arbit c. 16. Gods Commandments and Exhortations shew what he approves and wills to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Mr. Pemble of Grace and Faith Da Domine quod jubes jube â—uid vis said Austin God giveth thee although thou be unable a Law to square thy life by for three causes Ut scias quid acceperis ut videas quid amiseris ut intelligas unde repetendum sit quod amiseris It reproves such as live in sin Exod. 34. 17. Psal. 5. 5. Gal. 6. 6. if God be merciful that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmure at Gods disposing justice in making us poor and should yield to his directing justice obeying his Commandments seem they never so unreasonable Mauritius the Emperor when his wife and children were murthered before him and his own eyes after bored out uttered this speech Iustus es Domine recta judicia tua We should get Christs righteousnesse to satisfie Gods Justice for us and to justifie us The consideration of Gods Justice should afright us from hypocrisie sinning in secret keeping bosom sins It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psal. 33. 24. It may serve to exhort us to glorifie Gods Justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. and 51. 15. 4. God is True Truth or veracity is by which God is true as in himself so in his sayings and deeds He revealeth himself to his creature such a one as indeed he is Real truth or the truth of things is a property of them by which they are the same indeed which they seem It is an agreement betwixt the being and appearance of things it is double 1. Essential or of the very substance of things 2. Accidental of the qualities and actions of things and this as it is referred to the reasonable creature for
in nummo aliter in Filio Augustine The Image of God in which man was created is the conformity of man unto God 1. In his soul. 2. In his body for his soul. 3. In the whole person for the union of both The soul of a man is conformable to God in respect of its Nature Faculties and Habits First In respect of its Nature Essence or Being as it is a spiritual and immortal Substance The Scripture witnesseth 1. That the soul of a man is a spirit Mat. 27. 20. Acts 7. 59. as appears by comparing the 1 Pet. 4. 19. with Heb. 12. 9. in Peter God is called The Creator of souls in the Hebrews The Father of spirits in the same sense 2. That it is immortal 2 Cor. 5. 8. Phil. 1. 21 22. 2 Pet. 1. 14. The Sadduces indeed denied the immortality of the soul this opinion of theirs began on this occasion Antigonus Sochaeus the Disciple of Simeon the just said We must not serve God for hope of reward or wages Hence his Disciples Sadok and Baithos took occasion to teach that there is no reward or punishment after this life whereas Antigonus meant that there ought to be in us so great love of the Divine Majesty and of vertue it self that we should be willing to serve God and ready to suffer any thing without looking for any reward or wages Reasons of its immortality 1. Because it cannot be destroyed by any second cause Mat. 10. 28. 2. Being severed from the body it subsists by it self and goes to God Eccl. 12. 7. Luk. 16. 22. 3. Because it is a simple and immaterial substance not depending on matter the minde works the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortal things and with a wonderful quicknesse searcheth after heavenly divine and eternal things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soul it self Because it is every good mans hope that it shall be so and wicked mans fear 5. The food of the soul is immortal 1 Pet. 1. 23. the evident promises of eternal life prove the soul to be immortal He that beleeveth in me hath eternal life and To day thou shalt be with me in Paradise Nothing can satisfie the soul but God 6. Man is capable of vertue and vice of immortal desires and affections 7. The souls of Adam and Eve were not made of any matter but came by immediate Creation in whom God gave a specimen what he would perpetually do with other men That is but a cavil that Solomon Eccl. 12. 7. speaks only of our first Parents See Dr Rainolds of the Passions c. 34. Children are called the fruit of their Parents body to note that they are only fathers of their flesh they have another namely God which is Father of their spirits S. Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have souls propagated no lesse then bodies Many collect the immortality of the soul and salvation of Iobs children because they were not doubled as the rest of his estate was The soul of man is as it were the breath of God God did not say of mans soul as of other creatures Let it be made Let there be a soul in mans body No but when he had formed the body he breathed the soul into him It was to note that the soul of man had a more heavenly and divine original then any of the other creatures that are here in this world Vide Bellarm. de Amis gratiae lib. 4. cap. 11. See Sir Walter Rawleighs Ghost lib. 2. per totum And Master Rosse his Philos. Touchstone Conclusion 2. The soul of man is conformable to God in respect of its faculties in its Understanding Will and Memory is like the Trinity 3. In the Qualities Graces and admirable endowments of it In the Understanding there was First An exact knowledge of God and all Divine things Col. 3. 10. Knowledge is a principal part of Gods Image by reason he was inabled to conceive of things spiritual and universal Secondly A perfect Knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practical part of his understanding in all doubtful cases He knew what was to be done 2. In the Will there was holinesse Ephes. 4. 24. God had the highest place in his soul his glory was his end His liberty then stood not in this that he could stand or fall a possibility to sin is no perfection Thirdly The image of God in our affections stood in four things 1. All the affections were carried to their proper objects Adam loved feared and desired nothing but what God had commanded him to love fear and desire 2. They were guided by a right rule and carried in a due proportion to their objects Adam loved not his wife more then God 3. They were voluntary affections he loved a thing because his will made choise of it 4. They were whetstones of the soul in acting From this Image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetnesse Mans body also after a sort is an Image of Divine Perfection Observe first The Majestical form of it of which the Heathens took notice by the structure of the body a man should be taught to contemn the earth which his feet tread upon and to set his heart upon Heaven whether his eyes naturally tend It was convenient for man to have an erect stature 1. Because the senses were given to man not only to procure the necessaries of life as they were to other living creatures but also to know 2. That the inward faculties may more freely exercise their operations whiles the brain is elevated above all the parts of the body Aquinas part 1. Quaest. 91. Artic. 3. he gives two more reasons there of it Secondly Gods artifice in it Psal. 139. 15. Thou hast curiously wrought me and I was wonderfully made Vide Lactantium de opificio Dei Materiam superabat opus of the basest matter dust God made the noblest creature Thirdly The serviceablenesse of every part for its end and use Fourthly There is matter of humiliation because it was made of the dust Gen. 3. 19. Iob 14. 18 19. 5. 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire look up but the Hebrew and Latine humble him bids him stoop look down Adams body was mortal conditionally if he had not eaten of the Tree there could be no outward cause of his death for Gods protection kept that off nor no inward cause because original righteousnesse was in his soul and for old age
the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
return their wrongs upon them 3. Pride possesseth all men naturally this stirreth men up to revenge 4. Every mans heart aboundeth with self-love and love cannot endure to see evil done to the person loved 5. We are all void of charity and love to our brethren hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause 6. It gives a kinde of pleasure and satisfaction to hatred or envy of which it is a kinde of exercise as scratching doth to him that hath the itch Revenge is a requiting of evil for evil a doing hurt again to them from whom one hath received hurt and measuring ill measure for ill measure A dog in the Law was an unclean beast because he was revengefull 1. Revenge transgresseth the plain light of nature which bids us do as we would be done to and every man would be forgiven and not have revenge taken upon him 2. It is a manifest enemy to peace and concord which we should seek and follow after 3. Injurious to God a preventing of him as if he were not carefull enough to execute justice The best and wisest Heathen writer of morall vertues hath delivered it as a generall principle that a man must not hurt any other but with this caution and limitation unlesse he be first provoked by some injury Phocion when he had done great service for Athens yet they ungratefully putting him to death he charged his son at his death that he should never remember the Athenian injuries The King of France after would not revenge the wrongs done to him before when Duke of Orleance Signs of Revenge 1. A pittilesse disposition by which one is rather glad then sorry for anothers evill 2. Excesse in punishing Some directions or means for the crucifying of this unruly affection 1. You must subdue pride and labour to make your selves base and vile in your own eyes being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse 2. You must observe God in wrongs as David The Lord hath sent him to curse 3. You must often consider of the goodnesse of God in forgiving your sins many and hainous Eph. 4. 12. and 5. 2. 4. You must often ponder of the necessity of this duty which appears by three things 1. The clear and expresse commandements given about it Matt. 5. 39. resisting evil that is by doing the like evil to him which he doth to thee but prepare thy self to bear that and another rather then by doing the like to repell the former whereby he meeteth with the cavils which flesh doth enforce to justifie revenge or else I shall be perpetually obnoxious to wrongs be it so saith our Saviour thou must rather bear it then resist Rom. 12. 17. and 19. 1 Thes. 5. 15. no man may render to any evil for evil that is evil word for evil word evil deed for evil deed taunt for taunt blow for blow 2. The great danger if it be not mortified our sins shall never be pardoned we pray in the Lords Prayer Forgive as we forgive he therefore which forgiveth not can never have any true assurance of being forgiven Mat. 6. 14 15. â—o as manifest a promise and threat as any the Scripture containeth or can be made Now to forgive a wrong and requite it with some evil done to the wrong-doer are as quite contrary as any thing in the world so that he which will do the one doth not the other as he which sues and imprisons a man for debt doth not forgive his debt so he that recompenseth a man evil for his evil doth not forgive his evil 3. The worthy examples which we have of good men that have gone before us in mortifying it as Christ and other Saints To these meditations adde fervent praiers to God that he would vouchsafe to season our hearts with humility meeknesse forbearance that he would strengthen us to passe by wrongs injuries indignities that he would give us his Spirit to crucifie this as well as the other lusts of the flesh Scandall A Scandall or offence is that which is or may be in it self an occasion of falling to another Any thing whereby we so offend another as that he is hindred from good drawn into or confirmed in evil is a scandall One saith it is an indiscreet or uncharitable abuse of my Christian liberty There is Scandalum 1 datum 2 acceptum a scandal given when a man doth that which is in it self unlawfull or else if it be lawfull he doth it in an undue manner Rom. 14. 20 21. First Scandals given 1. When men by corrupt doctrine endeavour to justifie wicked practises Rom. 16. 17. 2. By sinfull practises Prov 29. 6. and 22. 15. 3. By giving just ground of offence in appearance of evill 1 Thessal 5. 22. 2 Câ—â— 8. 19 20. 4. In the abuse of lawfull liberty go to the utmost bounds of it Rom. 14. per tot Secondly A Scandall or offence taken when men take offence at that which is good where there is neither evil nor any appearance of it Ioh. 6. 61. 1 Pet. 2. 7. men take offence at true doctrine and good actions the Disciples at Christs doctrine of the resurrection 2. When their sins are reproved Lev. 19. 16 17. Schisme Schism in the Church is much like sedition in the State As the name of Heresie though it be common to any opinion whereof one makes choice whether it be true or false in which sense Constantine the great called the true faith Catholicam sanctissimam haeresin yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith so the name of Schism though it import any scissure or renting of one from another yet now by the vulgar use of Divines it is appropriated only to such a rent or division as is made for an unjust cause and from those to whom he or they who are separated ought to unite themselves and hold communion with them Tota ratio Schismatis the very essence of a Schisme consists in the separating from the Church I say from the true and orthodoxall Church It is a renting or dissolving of that unity which ought to be amongst Christians See M Marshall's Sermon on Rom. 12. 4 5. It was a memorable speech of Calvin who said he would willingly travell all over the Seas and Countries in the world to put an end to the differences that were in the Reformed Churches Cameron well distinguisheth of a double Schisme 1. Negative which is a bare secession or subduction and is unlawfull Non separatio sed causa facit Schismaticum Cassand 2. Positive when there is a certain consociation which useth Ecclesiasticall Laws the Word of God and administration of the Sacraments separatim which he calleth setting up an Altar against an Altar this is called Schism Antonomastic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and
Arrow against Idol ch 5. Rom. â— John 9. 2 Cor. 12. 21. Imagines primò inter privatos parietes usurpatae gratitudinis ergo teste Eusebio postea in templa etiam introductae memoriae causa tandem degenerarunt in adorationis objectum Chamierus See Dr Hill on Prov. 23. 23. Vetus concilium Elibertinum decrevit ne quid quod colitur à populo pingeretur in templis Vetus pater Epiphanius ait esse horreudum nefas non ferendum flagitium si quis vel pictam quamvis Christi ipsius imaginem excitat in Templis Christianorum isti imaginibus statuis quasi sine â—llis religio nulla sit omnia templa sua atque omnes aâ—gulos compleâ—â—runt Mocket Apol. Eccles. 4. Altingius in his Exegesis of Anglic. The Augustane Confession p. 94. saith Images are by no means to be tolerated in Temples Vide etiam controv de caeremon tertiam Iudâ—i hodie à Christiana religione alâ—â—nores sunt quod vident in Templis Papisticis ad cultum prostare sculpâ—â—lia Huâ—t Iesuit pars secunda de natura Eccles. rat â—erâ—â—a Imagines Pontificiorum quibus exprimere voluit S. Trâ—nitatem cum pingunt vel unum virum cum tribus vultibus vel virum bicipitâ—m auâ— bifrontem addlié columbá vel Patrem depingunt effigie viri senis Filium invenis vel agni Spiritum Sanctum columba non tantum incptae monstroâ—ae sed etiam Deo ignominiosae sunt contra expressum Dei mandatum efformantur atque habenâ—ur Hominius Disputat 37. De imaginibus Deut. 4. 15. As if he should have told them that he on puâ—poâ—e did not appear to them under any visible form or similitude least they should represent him by that form and under it worship him which he so much warneth them of in that place Mr. Shermanes Greek in the Temple Vide Grotium in loc * Aaron errantipopulo ad Idolum fabricandum non consensit inductus sed cessit obstrictus â—ec Solomonem credibile est errore putasâ—e idolis esse serviendum sed blanditiis foemineis ad illa sacrilegia fuisse compulsum Aug. de civit Dei l. 14. c. 11. Non Assumes nompe in os tuum Id autem fit non tantum proprio Dei nomine expresso sed etiam quovis vocabulo quâ— Deus intelligitur Grotius in Exod. 20. In vanum id est non pejerabis Grotius in loc also sic Wolkelius alij Sed latiùs patet hoc prâ—ceptum quà m ut ad juramentum restringi debeat Cartw. in loc Vide plura ibid. Lo tissa ad verbum non feres verbum Nasa valde latè patet varios habet significationes quae tamen omnes videntur deductâ— Ã significatione â—â—vandi tollendi seu elevandi Quia non ca quae tollimus aut levamus iâ— altum prius sunt assumenda aut capienda hinc etiam in significatione assumendi aut usurpandi accipitur quâ— significatione in sermone prophetia jurejurando accipi solet imò aliquando sine ulla adjectione sumitur hoc verbum pro jurare uâ— Isa. 3. 7. jissa bajom hahu ad verbum assumet in die illo id est jurabit ubi supplent manum attollet manum quod in juramento siebat Gen. 14. 12. Hic assumere nomen est usurpare nomen Dei jurando Deus enim vult ut in juramento in nomen ipsius invocetur unde illud tam saepè repetitum jurabis per nomen meum Deut. 6. 13. 10. 20. Isa. 48. 1. Rivetus in Decalogum Schem Jehovae nomen Domini accipitur in Scriptura pro Deo ipso pro notitia ejus qua inter homines celebratur ac pro omni eo quod de Deo dici potest Aequivalent autem ista invocare nomen Dei Deum invocare jurarâ— per nomen Dei per Deum jurare quod tamen fieri non potest nisi usurpato alique nomine quo Deum significaâ—â—us aut signâ— aliquo quod vicem nominis gerit Id. ibid. Lascavi in vanum vel frustra sic vulgata ut LXX Schave apud Ebraeos sumitur pro re vana aut nihili pro eo quod est gratis aut frustra Saepe non pro mendacio Hic retinemus significationem generalem Non jurandum aut usurpaudum nomen Domini ubi necesse non est minus includit majus si frustra non â—it usurpandum nomen Domini multo minus falsó Eadem enim est vis vocis quae apud Latinos vocabuli vani quod tam pro mendacio quam pro re levicula accipi solet Sequitur comminatio prohibitioni addita lo jenakeh non absolvet non innocentem judicabit ad verbum non mundificabit eum qui nomen ejus in vanum usurpaverit non sinet impunitum quo verbo plus significatur quam prima facie videtur est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebraeis familiaris qua plus intelligitur quam dicitur LXX vocem Ebraicam expresserunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est non mundabit seu non habebit pro mundo neque impunem dimittet sic Deut. 5. 11. hoc est gravissime punies 2 Reg. 2. 21. Rivet ubi supra Rom. 1. 9. 2 Cor. 1. 23. Chap. 1. Iuramentum est Dei attestatio ad veritatem sermonis nostri confirmandam Calv. Instit. l. 2. c. 8. 1 Kings 2. 23. Iuramentum est asseveratio religiosa de re possibili licita cum veri Dei invocatione facta quâ petimus ut sit testis dictorum fallentes puniat D. Prid. conc 5. de Religione juramenti Iuramentum est duplex 1. Asseâ—torium quod praecipuè fidem facit de re praeterita aut praesenti ut aliquid credatur 2 Cor. 1. 23. 2. Promissorium quod prospicit futura ubi ad faciendum vel â—mittendum aliquid nosmet ipsos astringimus 1 Sam. 14. 44. Id. ib. Usitatissima ceremonia est ut quis jurando manum in coelum tollat Dubium non est quin hoc ritu protestetur se jurare per eum qui in coelis regnat quique è coelis potest se si menâ—iatur graviter punire Zanch. de Decalâ—go Ritue à Iudaeis observatus ille est ut juraturi super librum legis aut tale aliquid quod sacrum erat manum ponere tenerentur at hunc librum non nisi dignum idoncum hoc est summa religione scriptum paratum non vitiatum proponunt quo in suis Synagogis utantur omne aliud juramentum qualecunque sit quavis forma expressum rident ac pro nihilo ducunt unicum hoc legitimum agnoscunt venerantur Filesac Sâ—lect l. 2. c. 4. In judgement discreetly when the cause is found weighty the doubt difficult and an Oath necessary that belongs to the Person In truth sincerely when the matter is well known to be so that belongs to the Matter In righteousness honestly that justice may be fulfilled that belongs to the End Ad bonum usum juramenti
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
of him Unkindnesse Unkindnesse is a fault This is contrary to a plain precept Put on kindnesse and Be kindly affected one toward another Reasons 1. It springs from bad causes some habitual distempers of self-conceit pride malice or ill education and a kinde of testy and pettish temper or some present passion of anger grief or fear which withdraws the minde from the consideration of that which is comely and convenient 2. The fruits of it are evil It discontenteth and offendeth those to whom it is shewed We must consider of our slips in this kinde and be humbled for them 2. Let us learn to mend this fault and to be plentifully constant in the practise of the contrary duty even to be kinde affable and gentle in our whole carriage and at all times to all men so far as just occasion offers it self and not to give over our selves so farre to any passion either of grief or anger as not to exercise this vertue Unsetlednesse See Gen. 49. 4. Iames 1. 8. Such Christians as are unstable are easily seduced 2 Tim. 3. 6. 2 Pet. 2. 14. One Theophilus Bishop of Alexandria was nicknamed Euripus because of his ebbing and flowing One sort of Sectâ—ries there is which will not ingage to hold any thing but are known by beleeving nothing these passe now under the name of Seekers The usual way in these daies is to play the Scepticks and question almost every thing in Religion and hold nothing or else to place Religion in some new opinion Unstedfast Christians are rotten-hearted Psal. 78. 36 37. and will never hold out in time of danger Rivet Discus Grot. Dialy si Sect. 8. p. 262. taxeth Grotius of great inconstancy Causabone Epist. 513. to Scaliger saith thus of Lipsius Omnino magnam literae jacturam in eo fecerunt majorem tamen facturae si quam verbis docuit constantiam vita exhibuisset Such Christians should be carefull to wait on the Ordinances the Ministry Ephes. 4. 14. Pray to God to stablish them see 1 Thess. 3. ult 2 Thess. 2. ult and frequent the company of setled and stablished Christians and take heed of seducers Unthankefulnesse Unthankfulnesse to God or man is a great sin It is contrary to plain precepts Col. 3. Be ye thankefull and in respect of God he saith In all things give thanks The nine Lepers are secretly taxed by our Saviour for not returning to give thanks unto him when he had delivered them from that foul and infamous disease of the leprosie The Apostle also taxeth the Gentiles for it saying That they glorified not God as God neither were they thankfull Reasons 1. It springeth from evil causes either from the strength of pride and self-conceit in that a man thinketh himself worthy of all that which is done for him and more and conceiveth that all should serve his turn or from notable folly and unreasonablenesse that he wanteth wit to consider of his own need of benefits or at least from some sudden and vehement passion and distemper 2. The effects of it are also naught it offendeth men it causeth them to repent of their labour cost love and if it be practised toward God it offendeth him also and hindereth him from bestowing benefits Let us blame our selves and be humbled for our unthankfulnesse in defrauding God or men of their due praises and acknowledgement for mercies received unthankfulnesse to God shews great blindnesse of minde great want of humility in the consideration of our own un worthinesse and want of faith in Gods providence let us be humbled for it and crave pardon of it 2. Let us be carefull to reform it and be constant in the contrary duty Usury Usury say some is a lending for gain One describes it thus Usury is when a man makes a gain of lending and binds the party borrowing without consideration of his gains or losses to repay the principall with advantage It is hard to desine some vices as Heresie Sacriledge and also Usury It is matcht with theft Ezek. 18. 13. with adultery vers 10. and with violence vers 11. It is condemned there amongst the great transgressions of the moral Law therefore that Law Levit. 25. 36. is not Judicial as some say but Moral see Exod. 22. 25. Deut. 23. 19. Psal. 15. 5. To borrow a thing on usury is to covenant with the lender to return him not only the thing lent in the full quantity of it but something over and above only in liew and recompence of the lending of it which is unlawfull saith Mr Elton on the eighth Commandment and he proves it by Ier. 15. 10. and answers there the chief objections brought for usury of any kinde Sir Francis Bacon cals it the bastard and barren imployment of money and the bastard use of money Vel minimus fructus ex pecunia percipi non potest sine Dei offensione proximi injuria Calvin Epist. 226. see his Epist. 383. where he gives strict cautions to those that take use See B. And. Theologic determinat de Usuris B. Downames Treatise on Psalm 15. against it and Knewstub on the eighth Command Thom. Aquin. 2ª 2ae quaest 78. Artic. 1 2 3 4. and Theatre of Gods Judgm part 1. c. 42. and especially Dr. Fentons Book Rivetus in Catholico orthodoxo Tractatu quarto quaest 15. Salmasius de Usuriâ— c. 4. and Zanchy on Ephes. 4. and Mr. Perkins on 8th Cammand and Dr. Ames on Psal. 15. and de Consc. l. 5. c. 44. and Dr. Hall in his Cases of Consc. seem to allow of it in some cases Yet Dr. Hall in his Practicall cases of Conscience saith All usury which is an absolute contract for the meer loan of mony is unlawfull both by law natural and positive both divine and humane There is not a toleration of usury by that Act Eliz. 13. c. 8. but a limitation of it the Title of it is An Act against Usury and it calleth it a detestable sin CHAP. XXV Of Witchcraft VVItchcraft is a great sin 1 Chron. 10. 13 14. God would not have Witches to live therefore he would not have others to use their art and counsell Deut. 18. 10 11. he forbids all to consult with familiar Spirits and more plainly Levit. 19. 31. Reasons 1. The cause which moveth any to seek unto them is distrust in God or impatience under Gods hand or some inordinate desire of knowing or doing things which the Lord allows not to know or do things secret and strange 2. The persons sought to are in league with the devil and so are an abomination to God Deut. 18. 11. 3. The effect of seeking unto them is dangerous it works confidence in them and so in Satan whose vassals they are and withdraws the heart from God Bodin lib 4. Daemon proveth by many examples and confessions of Witches that witchcraft hath no power upon the Regenerate or upon Magistrates who execute the Laws against them which is fully