of their salvation with him so they minister half a Sacrament of salvation Cartw. against the Rhem. on Iohn 6. Our practice and profession is the receiving the Communion in both kindes for which I joyn issue with all Papists living that it is the prime original institution of our Saviour which giveth birth and being to a Sacrament that it is sacriledge to alter it therefrom that it was never otherwise used in the Church of God for above two thousand years after Christ. Let all the Papists living prove the contrary and I will subscribe to all Popery B. Mountag Answer to the Gagger of Protest Sect. 36. This was the custom in all the Fathers times as I could deduce almost out of every one This is every where the custom in all the world unto this day but in the Romane exorbitant Church as Cassander saith and was not quite abolished in that Church till about thirteen hundred years after Christ and by much art colluding and fine forgery was retained from being cast out of that Church in the late Conventicle of Trent only kept in for a faction but mightily opposed by learned honest and conscionable Catholicks Id. ibid. First If none may drink of the consecrate wine but the Priests then none should eat of the bread but Priests for to whom Christ said Take and eat to those he gave the Cup and said Drink ye The signs being both equal all Communicants must drink of the one as well as eat of the other there being the same warrant for the one that there is for the other Secondly The Cup is a part of Christs Will and Testament Galat. 3. 15. Hebr. 9. 16 17. the dead mans Will may not be changed The Lords Supper is a Sacrament proper to the New Testament Luke 22. 20. Thirdly The bloud of Christ shed upon the Crosse belongeth not onely to the Pastors and Teachers but to all the faithfull that come to the Table of the Lord Matth. 26. 28. Luke 22. 20. why then should the Cup of the Lord be barred from them Fourthly All the faithful that come to the Lords Table must shew forth his death untill be come and this is done by them as well by drinking of the Cup as by eating of the bread therefore all the Communicants must receive the Sacrament under both kinds To which these reasons may be added 1. From the institution for Christ commanded them to drink the wine as well as to eat the bread therefore this is a violation of Gods command 2. The Apostle bids every one to try themselves and so to eat of that bread and drink of that wine so they did not only eat and drink then but they were commanded so to do 3. To celebrate the Sacrament otherwise is to make void Christs two main ends in appointing the Sacrament 1. To represent his death and bloud shed out of the veins 2. To shew that Christ is full nourishment to the soul as bread and drink to the body The bread and wine being the matter of the Sacrament may not be changed in the Lords Supper Reasons 1. The institution of the Supper and the example of Christ himself whom the Church is to imitate and follow 1 Cor. 11. 25. 2. No other signs are so significant and effectual as these are for this purpose to strengthen and comfort them that are in trouble and almost in the present estate of death Psal. 104. 14 15. Prov. 31. 6. 3. The matter and form of every thing do constitute its essence So it is in the Sacraments where the signes are the matter and the words of institution the form 4. If the bread and wine might be changed in the Supper and yet the Sacrament in substance remain then in like manner water in Baptism might be changed and yet be true Baptism but the Minister cannot baptize with any other liquour or element then with water as the matter of that Sacrament 5. If we grant a change in the signs at the pleasure of men why may we not also change other parts of the Sacrament why may we not in stead of the Minister appointed oâ— God and called by the Church admit private persons and receive other alterations inforced upon the Church by the Papists Bucan institut loc 48. Beza Epist. 2. think that where there is no store of bread and plenty of wine sufficient for this purpose some other thing may be taken in stead of them Thus it may come to passe saith Attersol that we shall have nothing which Christ commanded and sanctified by his example and yet boast that we have his Supper and do that which he appointed For whereas we make four outward parts of this Sacrament the Minister the Word the Signs and the Receiver There are which hold there is no necessity of the Minister Others that there is no necessity of the words of Institution Others that there is no necessity of the Signs Others that there is no necessity of the Receiver So if we once admit any alteration in any of the parts we open a gap to all innovation and being in great uncertainty in the Sacraments Whether the breaking of the bread be an indifferent Ceremony Some make the breaking of the bread to be simply necessary and an essential part of the Supper so that without it there can be no Sacrament 1. Because the Sacrament is called the breaking of bread and this breaking of bread is said to be the Communion of the body of Christ â— Cor 10. 16. 2. Others make this breaking to be meerly indifferent and not necessary accidental and not of the substance 3. Others hold a middle way between both extreams that it is necessary yet not as an essential but an integral part The Ceremony of breaking bread was continually observed by Christs first institution by the practice of the Apostles by the ancient and universal custom of the whole Church of Christ as well Greek as Latine This act of breaking of bread is such a principal act that the whole celebration of this Sacrament hath had from thence this appellation given to it by the Apostles to be called breaking of bread it is also a Symbolicall Ceremony betokening the crucifying of Christs body upon the Crosse 1 Corinth 11. 24. But the Papists yet doe not break it but gâ—ve it whole and this they pretend to doe for reverence sake least some crums of bread should fall to the ground Three Evangelists mention the breaking of the bread It is not material whether the bread be broken or cut but it is more probable that Christ broke it from the custom of the Jews saith Vossius but Balduinus the Lutheran saith they receive a perfect Sacrament who intermit this fraction in the use of the Supper because Christ broke the bread that he might distribute it therefore say Gerhard and he Perinde est sive in ipsa actione coenae sive antea â—rangatur Balduin quotes Beza
institution of a Sacrament to be celebrated in all Christian Churches till the end of the world as the Apostle teacheth us from 1 Cor. 11. from vers 23. to 28. especially at the 26. vers as often as ye eat this Bread and drink this Cup. ye shew the Lords death till he come This the Apostles in their persons could not fulfill for they lived not till Christs second coming they must of necessity therefore be extended to all that in succeeding ages should be present at the Lords Supper who are as much bound by this precept of Christ to communicate with the Priest or dispenser of the Sacrament as the Apostles were to communicate with Christ himself when he first in his own person administred it otherwise if the precepts Takâ— Fat Do this in remembrance of me appertained to the Apostles only What warrant hath any Priest now to consecrate the elements or administer the Sacrament Nay what command have any faithfull at all to receive the Communion The Sacrifice of the Masse being idolatrous it is not lawful to be present at it 1 Cor. 10. 20. In their Masse-book they call the Crosse it self our only hope Those Texts are against going to Masse Psal. 26. 4. 1 Cor. 10. 7 14. 2 Cor. 6. 14 16 17. 1 Ioh 5. 21. Many will say They keep their hearts to God though they be present at a Masse This is as if a man should catch his wife in the act of adultery and she apologize that the other had her body but he her heart 1 Cor. 6. 27. Rom. 11. 4. Gods people have their knees for God as well as their hearts 1 Kings 19. Origen said he could not bend the knees of his body to God and the knees of his heart to Satan See B. Daven Determ 7. Revel 7. 3. They have a mark in the fore-head because they must not be ashamed of their profession that mark is obvious to all the world Our Saviour by this policy might have over-reacht the devil himself who required only externall bowing keeping his heart still unto God Matth. 4. 10. In some case a man may be present at Masse and not sin As 1. When he is there by violent compâ—lsion this is not his sinne but theirs 2. If in travel a man be in a fit place to see and observe their folly so as he shews no reverence at all or approbation by bending his knee uncovering his head or otherwise King Edward the 6th would not suffer the Lady Mary to have Masse in her house Foxes vol. 2. p. 653. The bowing of Naaman spoken of in 2 King 5. 8. was genuflexio obsequii not imitativa a bowing to the King not to the Idol 2. Elisha's words do not necessarily import an approbation or permission of that which was propounded but a meer form of valediction as if he had said in our language Adieu or Farewell or there may be an Enallage temporis very usual in the Hebrew and have relation to the time past Of private Receiving of the Lords Supper The Passeover was to be eaten in such a Family Exod. 12. 46. to signifie that the Church was then but a handful or houshold in respect of the fulnesse of the Gentiles which were to follow but the Lords Supper was not to be eaten in a private separated Family but the Church was to come together and to stay one for another 1 Cor. 11. 33. that in the confluence of the people and publicknesse of the action the increase and multitude of the Church might be expressed 1 Cor. 11. 22. Paul opposeth the Congregation wherein the Lords Supper should be taken unto a private house where men satisfie their hunger It is noted of a Christian Jew desperately sick of the Palsie that he was with his bed carried to the place of Baptism The purest and best reformed Churches this day in Savoy Germany France and divers others administer the Sacraments only in the ordinary meetings In my judgement saith Master Cartwright it is unmeet to administer either of the Sacraments in private houses and it is lesse tolerable in the holy Supper which hath a special mark and representation of brotherly Communion more then Baptism The Necessity of the Eucharist The administring of the Communion to Infants is a Rite as ancient as Cyprians time and a Rite that did continue in the Church above 600 years Innocentius the first and Augustine concluded a necessity of childrens receiving this Sacrament from Iohn 6. 53. it may well conclude for those which are of years and capable of that mystery for though it speaketh rather of a spiritual eating and drinking yet because the sacramental is a sign and pledge of that and whosoever doth indeed spiritually eat the flesh of Christ and drink his bloud cannot choose but also be willing and forward to do it sacramentally when opportunity is offered and there is no impediment to hinder Christ requireth in all persons about to communicate three principal acts of reason one is before and two are at the time of receiving The first is 1 Cor. 11. Let â— man examine himself The second to discern the Lords body The third is to remember the Lords death untill his coming again All which three being acts of judgement cannot agree unto Infants being persons void of judgement The Ends for which God hath instituted the Sacrament of the Lords Supper They are four First The remembrance of the death of Christ Luke 22. 19. This do in remembrance of me 1. Christs person Phil. 3. 8 9. we can have no interest in his benefits till we be united to him Cant. 5. 10. to the end 2. His actions and sufferings 1 Cor. 11. 24 26. 3. The benefits that flow from these all that Christ did and suffered was not only satisfactory but meritorious Luke 22 20. 4. With what affection Christ instituted this Sacrament his bowels were then full of compassion to his people it was the last solemn act of his life Secondly It is a strengthening Ordinance the Lord hath appointed it onely for those that are new-born the elements there are our greatest matter of nourishment Thirdly It is a sealing Ordinance The New Testament in my bloud Fourthly An Ordinance of the Communion of Saints whereby that should be renewed all are one bread and one body Iohn 6. 54. 1 Cor. 10. 16 17. The Lords Supper is 1. A badge of a Christians profession 2. A seal of the Covenant of grace 3. A map of heaven 4. A means and pledge of our Communion with Christ 1 Cor. 10. 16. The Supper promotes this Communion 1. Because it is a visible profession of our union with Christ. 2. A lively resemblance of it meat and drink are converted into our substance made a part of us there are significant rites invested with a promise and the assurance of a blessing 3. It is a pledge and seal Christ is there conveyed over to a believers use This is my
administred by the Apostles in both kindes 1 Cor. 11. 26 28. 10. 16. It was received in the ancient Church for the space of fourteen hundred years in both kindes as it is confessed by their own Councel of Constance and that of Trent also This was constantly practised in the Church for divers hundred years untill the Councel of Constance in the year of the Lord 1414. Some Northern Councels there are saith Bellarmine Tom. 3. de Sacr. Eccles. l. 4. c. 28. where wine is not to be had therefore for uniformity sake the Church thought fit that every where the Sacrament should be administred but in one kinde Although there be not wine or wheat in some Countreys yet it may easily be carried to all as much as sufficeth for the use of this Sacrament Aquinas part 3. Quaest. 74. Art 1. Object Some saith Bellarmine are abstemious and abhorre wine they cannot endure it and it may offend sickly persons Answ. Extraordinary cases must not justle out ordinary laws and custom Vinum in modica quantitate sumptum non potest multum aegrotanti nocere Wine moderately taken cannot much hurt the sick Aquin ubi supra Object Whosoever shall eat this bread or drink this Cup unworthily shall be guilty of the body and bloud of Christ the conjunction Or say they doth so dis-joyn both kindes that it is free to take one without the other Answ. If this be true then it shall be lawful also to take the Cup without the Bread that disjunctive is put not for that it is lawful to take one kinde and omit the other but that greater caution may be used and he spake of both severally because irreverence may be used in both signs and to shew that it sufficieth not to carry our selves holily in part unlesse we finish the whole action holily otherwise in the same place Bread and Wine are joyned together eight times Object Act. 2. 42. 20. 7. Answ. Suppose the bread of the Lords Table be there meant yet it is a Synecdoche whereby the part is put for the whole otherwise you may as well say they had no thanksgiving because Luke maketh only mention of prayers as to say they had not the Cup because mention is made only of bread vers 46 speaking of the common Table from the similitude whereof the Lords Table is taken he useth the same phrase of breaking of bread without making mention of any drink he saith breaking bread they took bread which can hardly be said of the Lords Supper Christ as fore-seeing the sacriledge of the Papists commandeth all not to eat of the bread but to drink of the Cup Matth. 26. 27. Mark 14. 23. 1 Cor. 12. 13. and Mark saith They all drank of it Certainly I perswade my self that our Saviour expressed the note of universality viz. in delivering the Cup to all saying Drink you all of this and not so in giving the bread of set purpose to prevent that abuse which the Romish Church of late hath brought by taking away the Cup. As in like manner the Apostle saith of marriage It is honourable in or amongst all men Heb. 13. 4. and he saith not so of Virginity or single life although it be honourable because the holy Ghost foresaw that some hereticks would deny marriage to be honourable amongst all and prohibit it to some viz the Clergy Which two Texts of Scripture the Romanists leudly pervert and ridiculously contradict themselves in the interpretation of them extending all to the Laity in the one and excluding the Clergy and extending all to the Clergy in the other and excluding the â—aity Marriage is honourable among all say they that is all save Priests Drink you all of this that is all save the people Doctor Featleys Grand Sacriledge of the Church of Rome ch 2. Drink you all of this saith the Author of the Sacrament he saith not expresly Eat you all of this as foreseeing that impiety which in time humane presumption should bring in upon and against his own institution fulfilled in the Church of Rome at this day B. Mountag Answ. to the Gagger of Protest Sect. 36. The Papists say That the universal particle All belongs to the twelve Apostles who were Priests say they and alone present at the institution of this first Supper and therefore it belongs only to Priests not Lay-men and they receive the bloud with the body ratione concomitantiae By this reason they may as well take away the bread from the people The Apostles in the first Supper did not represent the order of Priests but the whole Church of Communicants and Christ administred the Sacrament to them not as Apostles but as Disciples therefore Paul extends this particle All to all the Christians in the Church of Corinth and to men of all order condition state and sex 1 Cor. 11. 25 26 27 28 29. The Sacrament represents Christs death and his bloud shed out of his veins Matth. 26. 27 28. That Helena of concomitancy which the Lutherans also admit as we may see in Gerhard doth abound with so many absurdities and was so unknown to antiquity that it is a wonder that judicious men will defend it only that they may maintain their figments of Consubstantiation and Transubstantiation This Argument from Concomitancy proveth as well that they may drink the wine only and not receive the bread 2. Though Christ wholly be sealed to us in the use of the bread really yet not wholly sacramentally Vide Pâ—cher de missa cap. 4. Object Bellarmine de Eucharist l. 4. c. 25. saith There is a plain difference between the Bread and Cup for 1 Cor. 11. he saith of the Bread absolutely Do this but of the Cup conditionally As oft as ye do it therefore those words do not signifie that the Cup should alwayes be given when the Sacrament is administred but they only prescribe the manner that if it be so then it should be done in memory of Christs passion Answ. But this is a most frivolous cavil for the words do both command the thing and also shew the end of doing it In the verse immediately following the Apostle hath those words speaking as well of the Bread as Cup. As often as ye eat of this bread and drink of this Cup. Therefore there is one and the same reason of both the Bread and the Cup. We must take and eat the one and take and drink the other and whensoever we do so we must do it in remembrance of Christs death Object More irreverence will be shewed to the Sacrament by spilling of it to which in a great multitude of Communicants the wine must needs be subject to Answ. Reverence due to the Sacrament consists in a religious partaking of it not in a necessary abstinence from one of the Elements The Papists have cut out their Sacrament according to the measure of their doctrine for as they teach Christ to be but half a Saviour by making their works joynt-purchases
eat the Bread and drink the wine which signifies the particular applying of Jesus Christ with all the benefits of his mediation to ones own soul. Whether Christ be corporally present with the symboles in the Eucharist Corpore de Christi lis est de sanguine lis est Lis est de modo non habitura modum Christ is ascended into heaven and he is contained there Acts 3. 21. till he come to Judgement therefore he is not there under the shape of bread and wine See Matth. 26. 11. Iohn 16. 7. Acts 3. 21. 2. All the circumstances about the first Institution of the Sacrament do declare that Christ was not bodily there especially Christ eating and drinking of it himself which Cloppenburg Peter du Moulin and D. Featley hold urging Matth. 26. 29. Mark 14. 25. for that purpose Those words say they necessarily imply that before he uttered them he had drunk of the Cup which he gave to them Aquinas also holds this and the Fathers likewise saith Peter du Moulin The nature of the action saith Peter du Moulin in the place last quoted required that Christ should communicate to shew the Communion he had with us as also he did partake of our Baptism Matth. 3. 16. from whence cometh the custome of the Church that the Pastor first communicates and the people afterwards When the publick Authority of this Land were for the Papists subscription was not urged upon such violent and bloudy terms unto any Articles of their Religion as unto that of the real presence D. Iack. Epist. to the Read For the same Christ was not visibly at the Table and spake and yet invisibly under the bread and wine he did not eat and drink himself The end of the Sacrament is a remembrance of Christs death Do this in remembrance of me and You shew forth his death till he come Now how can there be any remembring of him when he is present His corporal presence and eating is made unprofitable Iohn 6. though Christ said his flesh was meat indeed yet he did not mean that it should be eaten and and drunk corporally the flesh profiteth nothing but his words are Spirit and Life Our Union and Conjunction with Christ is inward and spiritual which consists in Faith and Love it is true we are united to his body but not after a bodily manner It is against reason and sense We believe Christ to be present spiritually in the hearts of the Communicants sacramentally in the Elements but not corporally Real is 1. Opposed to that which is imaginary and importeth as much as truely 2. To that which is meerly figurative and barely representative and importeth as much as effectually 3. To that which is spiritual and importeth as much as corporally or materially The presence of Christ in the Sacrament is reall in the two former acceptions of real but not in the last for he is truly there present and effectually though not carnally or locally Doctor Featleys Transubstantiation Exploded Really and corporally are not all one that which is spiritually present is really present unlesse we will say that a Spirit is nothing The bloud of Christ is really present in Baptism to the washing away of sinne Christ is really present to the faith of every true believer even out of the Sacrament Downs Defence against the Reply of M. N. We deny that Christ is so present in the Sacrament under the forms of bread and wine as that whosoever receive the Sacrament do truely receive Christ himself The Papists say Christs natural body is present we that the merit and vertue of his body broken upon the Cross and of his bloud shed upon the Cross is present to the believing soul in the Sacrament The body of the Sun is in heaven in its sphere locally and circumscriptively but the beams are on the earth And when the Sun beams shine into our house we say here 's the Sun though it be the beams not the body of the Sun So the Scripture saith of the Sacrament This is my body Christ ascended up into Heaven as for that exception he is visibly in heaven but invisibly here it answereth not those testimonies which prove he is so there that he is not here Mat. 28. 6. q. d. he could not be in both places at once an angelical argument Aquinas saith It is not possible by any miracle that the body of Christ should be locally in many places at once because it includeth a contradiction by making it not one for one is that which is not divided from it self It is impossible say the Papists according to the course of nature but not absolutely impossible by divine miracle it may be Consubstantiation overthroweth the grounds 1. Of reason the body of one and the same man cannot be present in many places all together but must needs remain in some definite and certain place 2. Religion because Christ was taken up into heaven there to abide till the end of the world It was above a hundred years before Transubstantiation They did adore Christ as co-existent with the bread which perhaps gave occasion to Averroes to say That Christians did adore their God and then eat him Averroes his resolution was Quandoquidem Christiani adorant quod comedunt sit anima mea cum Philosophis The quarrel between Luther and Zuinglius was about Christs presence in the Sacrament which Luther held to be by way of Consubstantiation which how it could be unlesse the body of Christ were every where Zuinglius and others could not conceive Luther being pressed therewith he and his followers not being able to avoid it maintained that also But how By reason of the hypostatical Union and Conjunction thereof with the word For the word being every where and the humane nature being no where severed from it How can it be say they but every where The humanity of Christ according to its Essence or natural Being is contained in one place but according to its subsistence or personal being may rightly be said to be every where Zanch. Misc. Iud. de Dissid Coen Dom. and D. Field lib. 3. c 35. of the Church The Papists constant Doctrine is That in worshipping the Sacrament they should give unto it Latriae cultum qui vero Deo debetur as the Councell of Trent hath determined that kinde of service which is due to the true God determining their worship in that very thing which the Priest doth hold betwixt his hands This is artolatry an idolatrous worship of the bread because they adoâ—e the host even as the very person of the Sonne of God It is true they conceive it not bread but the body of Christ yet that doth not free them from bread-worship for then if the Heathen did take his stone to be a God it did free him from idolatry Hence saith a Jesuite If the bread be not turned into the body of Christ we are the greatest
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a
Testimonies of the Coming Incarnation Miracles Preaching Life Passion Death and Resurrection of Christ that he seems rather to write a History of things past then to prophesie of things to come and one cals him the fifth Evangelist Hence saith Senensis our Lord Jesus Christ made choice of this among all the Prophets first of all to read publickly and expound in the Synagogue of his own Countrey and in the New Testament he is oftner cited then all the rest of the Prophets He began to prophesie in the year 3160 seven hundred years before Christ was born Uzziah the King of Iudah yet reigning and came to the last times of Hezekiah Isa. 1. 1. and 39. 3. therefore he was almost contemporary with Hosea Amos and Micah and finished the course of his life under four Kings of Iudah viz. Uzziah Iothan Achaz and Hezekiah The Hebrews say he was of the Blood-Royal and that he was sawed to death with a wooden saw by Manasseh an idolatrous King after he taught sixty years His Prophecy consists of sixty six Chapters The best Expositors of it are Calvin Scultetus Forerius Mollerus Ieremiah This Book was alwayes esteemed as Canonical and written by Ieremiah He prophesied under Iosiah Iehoahaz Ioachim and Zedekiah His Prophecy consists of fifty two Chapters He prophesied partly in the Land of Iudea and partly in the Land of Egypt In the Land of Iudea he prophesied 41 years and afterward four years in Egypt See Iackson on Ier. 7. 16. p. 4 5. The best Expositors of it are Bullinger Polanus Lamentations It is called in Hebrew Echa i. Quomodo because it begins with this word The LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Lamentationes vel fletus for the Subject or Matter of it It contains sad and mourning complaints of the state of the Commonwealth of Israel into which it fell after the death of Iosiah It consists of five Chapters Nazianzen the Great never read this Book but he wept abundantly Ieremiah is thought to be the Author of it This was the last Prophet that the Lord sent to Iudah before the Captivity He was the fittest man to write a Book of Lamentations he had seen the City besieged stormed and sired the Temple destroyed great out-rage and cruelty committed The best Expositors of it are Peter Martyr and Udal Ezekiel Signifieth The strength of God or One strengthned by God He prophesied at the same time with Ieremiah Ezekiel in the City of Babylon Ieremiah at Ierusalem It consists of eight and fourty Chapters The best Expositors of it are Iunius Polanus and Villalpandus This Prophecy is full of Majesty obscurity and difficulty Calvin spent his last breath on this Prophet Daniel He wrote his Prophecy after the Captivity Chap. 1. 21. and 10. 1. while the visions are general and not dangerous to the Jews Daniel writeth in the Syriack tongue general over the East from Chap. 2. v. 4. to the eighth Chapter All the Chapters in Daniel from Chap. 2. 4. to the beginning of the eight are written in the Chaldee tongue and from the beginning of that Chapter to the end of the Book he writeth in Hebrew for the affairs that fell under the Chaldean Monarchy he registred in the Chaldee Tongue when the Kingdom was destroyed he wrote in his own native tongue the Hebrew Mr Lightfoot But when the oppressors are named the Medes and the Jews plainly described to be the people whom God defendeth then in the eighth Chapter and all after he writeth in Hebrew and hath a Commandment to keep close to the plain exposition in Chap. 1 2. 4. Some reckon Daniel among the Prophets but the Jews place it among the Hagiographa It consists of twelve Chapters the six first of which contain matters Historical the six last Prophetical The best Expositors of it are Polanus Iunius Willet Broughton Huit The Latines give the first place to the greater Prophets the Greeks to the lesser because there are many among them very Ancient Grotius The twelve lesser Prophets are so called because their Writings are briefer then the four first greater the Hebrews have them all in one Book the later Prophets spake more plainly precisely and distinctly touching the coming of the Messiah then the former Daneus Gualter Ribera Tarnovius and Drusius have done best on all the small Prophets Mercer and Livelie have done well on the five first of them Hosea Is the first among them whose Prophecy although it consist of more Chapters then Daniel yet the other is more prolix Hosheang noteth Salvator Saviour he is therefore so called because he published Salvation to the house of Iudah and spake of the Saviour of the world and was a Type of Christ our Saviour He prophesied before the Babylonish Captivity in the time of King Ieroboam under four Kings of Iudah Uzziah Iotham Achaz and Hezekiah and was contemporary as some say with Ionah 2 Kin. 14. 26. Isaiah Isa. 1. 1. Amos 1. 1. and Mic. 1. 1. all which prophesied destruction to the Kingdome of Israel It consists of fourteen Chapters The best Expositors of it are Zanchius Tremelius Paraeus Rivet and Livelie Diu vixit Osee Prophetam egit ut volunt Hebraei per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Isaiam Ioelem Amosum Abdiam Ionam Michâ—am ut notat Hieronymus Ioel He prophesied in the time of Hezekiah it consists of three Chapters which contain partly exhortation to repentance and partly comfort to the penitent Danaeus Paraeus Drusius and Livelie are the best Expositors of it Amos Of a Shepherd he was made a Prophet Chap. 1. 1. and 7. 14. He was contemporary to Isaiah and Hosea He prophesied to the Kingdom of Israel or the ten Tribes Chap. 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Iudah chap. 2 4. and 6. 1. It consists of nine Chapters Danaeus Paraeus Livelie and Drusius are the best Interpreters of it Dr Bensiâ—ld hath done well on two Chapters Obadiah He was almost contemporary to Ieremiah It is but one Chapter D. Rainoldâ— hath well expounded this Prophecy The destruction of the enemies of the Church is handled in the sixteen first verses the Salvation thereof by the Ministery of Pastors in the five last Ionah He prophesied in the time of Ieroboam 2 King 14. 25. Ierom proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters Abbot and King have both commented well in English on this Prophecy Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Ahaz and Hezekiah Kings of Iudah as appears by the inscription Chap. 1. 1. and was almost contemporary with Isaiah with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place
the minde of God and of goodnesse to the will of God the first truth and goodnesse is in him those passages therefore in some mens writings had need to be well weighed Quaedam volita quia bona quaedam bona quia volita God wils some things because they are good as if some things were antecedently good to the will of God His will is the rule of all goodnesse Non ideo volitum quia bonum sed ideo bonum quia volitum The power of grace mainly consists in a ready submission to the will of God Reason 1. Grace is the Law written in the heart Ier. 31. 33. when there is a disposition there suitable to every Commandment Praebendo vires efficacissimas voluntati saith Augustine 2. The highest subjection of the soul to God is the subjection of the will He will be obeyed as well as worshipped as a God 1. You are his servants his will should be subdued to his Masters ends he is to have no will of his own 2. You are said to be married to God Hos. 2. 19. The woman is to subject her will to her husband Gen. 3. 16. 3. Because the act of the will only is the act of the man Actus voluntatis est actus suppositi Psal. 119. 30. that is an act of a man which if he were free he would choose to do Psal. 40. 6. 4. The main power of sinne lies in the will the blame is still laid upon that Israel would have none of me you will not come to me that you may have life I would and you would not I am bound saith Augustine Meaferrea voluntate 5. The main work of the Spirit in the omnipotency of it is seen in subduing the will Eph. 1. 19. Psal. 110. 3. 6. Our sanctification shall be perfect when our wils shall be perfectly subjected to God Heb. 12. 23. We should be careful 1. To do his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the Word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have die and one may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Pry not into the Lords secrets they belong not unto thee but be wise unto Sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the Word Voluntate approbationis by way of allowance but not Voluntate effectionis intentionis not effectually by way of full intention to work it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all means to effect it Gods Commandments and Exhortations shew what he approves and wils to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not sudden and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquil and eternal Acts and Inclinations of the will according to the different nature of things either contrary or agreeable to it There are in man some habitual and perpetual affections as love and hatred much more hath the Eternal will of God Eternal affections whiles it moves it self to the objects without alteration impression and passion God is so far affected toward particulars as they agree or disagree with the universal and immutable notions and Idaeas of good existing in God from Eternity so God hates evil and loves good both in the abstract and universal Idaea and also in the concrete in particular subject as farre as it agrees with the general CHAP. VIII Of Gods Affections his Love Hatred THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine Will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it Iohn 6. 16 35. Rom. 5. 8. In which definition two things are to be noted 1. The Object of Gods Love 2. The Effect or Manner of Gods Love The primary object of Gods Love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himself The Father Son and holy Ghost love one another mutually Matth. 3. 17. and 17. 5. Iohn 3. 33 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The secondary Object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these Reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutual reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestows Eternity on that which he loves but the other creatures besides the rational shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a General Love Matth. 5. 44 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Son Iohn 3. 16. Ephes. 1. 6. Psal. 106. 4. God loves his Elect before they love him his Love is actual and real in the purpose of it to them from Eternity There are four expressions in Scripture to prove this 1. He loves his people before they have the life of grace Ephes. 4. 5. 1 Iohn 4. 19. Rom. 5 8. 2. Before they have the life of nature Rom. 9. 11. 3. Before the exhibition of Christ Iohn 3. 16. 4. Before the foundation of the world was laid Ephes. 1. 3. 2 Tim. 1. 9. Therefore God loves the Elect more than the Reprobate and our love is not the motive of his love Object How could God love them when they were workers of iniquity Hab. 1. 13. Psal. 5. 3 4. He loved their persons but hated their works and wayes God loved Christs person yet was angry with him when
of his cannot be increased it being his essence it cannot be made better for God hath in him not onely all the actual but all the possible goodnesse that is in the creatures any creature still may be better thy riches honors comforts may be better but thy God cannot be a better God therefore we should infinitely affect him more then all creatures 3. It is independent goodnesse he is omnis boni bonum hence he is said to be onely good that is essentially and immutably 4. It is essential the essence and goodnesse of the creatures is different goodnesse in the Angels the perfectest creatures is a superadded quality to them they may be good but ille bonus suo bon est He is good with his own goodnesse he cannot be God if he be not good 5. It is illimitted goodnesse infinite without all bounds above all that can be conceived he being essentially so and not limited to this or that being neither is his goodnesse 6. It is immixed goodnesse 1 Iohn 1. 5. he is light and there is no darknesse in him not the least evil of sin 7. It is the samplar and form of all goodnesse in the creatures So far a thing is good as it doth resemble him All the good of a creature is in God always 1. Eminently as you consider it in its kinde without imperfection 2. Efficiently as he is the Author and cause of all the good the creature hath 3. Exemplarily as he is the rule and patern of all goodnesse 4. Finally as he is the chiefest good of all creatures so that all terminate their desires in him Secondly God is good respectively in what he doth to the creature that appeareth in the good things bestowed upon them He gives to all liberally especially the rational creatures as men and Angels partake of his goodnesse being made capable of enjoying him for ever 2. In the evil he keeps off from the Elect as he will withhold no good things so he will let no evil befal them Object God is infinitely good say the Arminians therefore he cannot but naturally will good to the creature Sol It doth not follow for out of his goodnesse he made the world his goodnesse freely communicated not out of necessity then it will follow that he naturally made the world 2. God is infinitely just therefore he also naturally wills the perdition of all sinners which they will not admit 3. He is infinitely good in himself not therefore so to his creatures for so he should will all good to them and actually communicate it and so should save all Notwithstanding Gods goodnesse of nature he suffered man to fall but yet he was so good that he would not have suffered it unlesse he could have shewed as much goodnesse to man another way and indeed Christ is a greater good to us by faith then Adams innocency could have been but yet since that evil is come into the world how many calamities might befal thee did not Gods goodnesse prevent it that the earth swallows thee not up t is Gods goodnesse The goodnesse of God is so great that no creature should suffer punishment but that the justice of God doth require the same or else some greater good may be drawn from thence Ezek 33. 11. Object How doth it agree with Gods goodnesse that it is said Psal. 18. 27. With the froward he will shew himself froward Answ. In the general the meaning is onely that Gods judgements shall agree with mens manners and David shews not how God is in himself but relatively how he is to us We should 1. Love God because of his goodnesse for it is the proper object of love That which is the chief good ought to be the principal object of all the powers of our souls God is the principal good O that we could account him so and accordingly carry our selves toward him Sine summo bono nil bonum there is no thing good without the chiefest good Psal. 73 25 26. 2. Imitate him be good as he is good be like our heavenly father good to all Summae religionis est imitari quem Colis Aug. de Civ Dei l. 8. c. 27. It is a chief point of Religion to imitate him whom we worship Rom. 12. 9. Cleave to that which is good we should still be doing or receiving good 3. Gods goodnesse will support his children in their calamities Nehem. 1. 7. and arm them against poverty and the fear of death it self I do not fear to dye said Ambrose because we have a good Lord. Nec pudet vivere nec piget mori quia bonum habemus Dominum We are much to be blamed for sleighting despising or neglecting him the fountain of all goodnesse Man is a most loathsom creature that hateth and foolish that sleighteth this chief good Here is a ground of thankfulnesse to Gods people which enjoy the goodnesse of God in part here in the creature and shall hereafter immediately and fully God is good to all in bestowing upon them gifts of nature of body or of minde but he is especially good to some whom he hath chosen to life eternal We may see the great evil of sin nothing is so opposite to this attribute of Gods goodnesse as sin the Devils are not evil as creatures but as sinful CHAP. XI Of Gods Grace and Mercy SO much in general of Gods vertues Secondly in special the vertues which imply not imperfection in the reasonable creature are attributed to God The principal of which are 1. Bounty or Graciousnesse by which God shews favor to the creatures freely and that either commonly or specially 1. Commonly when he exerciseth beneficence and liberality toward all creatures pouring upon them plentifully all goods of nature body minde and fortune so that there is nothing which tasteth not of the inexhausted fountain of his blessings and goodnesse Matth. 5. 44 45. Psal. 36. 5 6. Gods bounty is a will in him to bestow store of comfortable and beneficial things on the creature in his kinde This bounty he shewed to all things in the creation even to all Spirits all men and all creatures and doth in great part shew still for he opens his hand and filleth every living thing with his bounty he gives all things richly to enjoy 2. Specially toward the Church by which he bestoweth eternal life on certain men fallen by sin and redeemed in Christ Titus 2. 11. and 3. 4. As this is exercised toward the whole Church so in a special manner toward some members of it as toward Enoch Moses Iacob Paul and especially Abraham who is therefore often called The friend of God he made with him and his seed a perpetual league of friendship and he constantly kept his Laws and Statutes Iohn 15. 14 15. Gods Graciousnesse is an essential property whereby he is in and of himself most gracious and amiable Psal. 145. 8. God is onely gracious in and of himself and
their subjection so should these Others understand it of the Ministersdwho are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. Before the Angele there is He notificative by which is signified the high Priest before whom vows were made Levit. 27. 8. Some interpret it generally of all good men for we ought to be as so many Angels The fourth is What is the meaning of those places Acts 7. 53. Gal. 3. 19. â—earned Iunius renders the words Acts 7. 53. You have received the law in the midst of the ranks of Angels viz. who f accompanied God their Sovereign Lord when himself came to deliver the Law The same answer may be made as it is by the same Learned Writer among Angels they attending God when he ordained and delivered it It seems improper that Angels in the plural number g should have been imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would have sufficed There is no necessity to ascribe the delivery of the Law of the Decalogue to Angels Exod. 20. there is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that story Iude v. 9. Michael striving with the devil The Apostle aggravates the sins of those who speak evil of Dignities by an argument from the greater to the lesse the Archangel durst not do so where you have the chief cause Michael which is as much as who is like God and then you have the adjunct he is the Archangel that is a chief among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1 Thes. 4. 6. Now what this dispute was and where the Apostle had it it is hard to say but that there was such a thing done is plain The matter of the strife was Moses dead on mount Nebo Deut. 34. 6. which is added either by Samuel Ioshua or Ezra Some make this to be the body of Christ and therefore called Moses his because he prophesied of it Very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3. 44. where it is said the Lord buried him that is to be understood by the means of the Archangel and no man knew his burial that divine honour might not be given him and the devil might say how fit it was such a man should be solemnly buried The sixt What is meant by the voice of an Angel 1 Thes. 4. 15. where the Apostle describes the great and glorious coming of Christ to judgement from some circumstances which commend his power and Majesty the Lord himself shall come down in his own person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Matth. 25. like that There was a voice Behold the bridegroom comes or like that Ioh. 5. All that are in theeir graves shall hear his voice So it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. The voice and the trump of God are all one that is a great noise expressed by this Metaphor so that it should go to all in their graves The seventh Whether they have any efficacie in our conversion Though they be sent Heb. 1. for the salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God only that can turn the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion It is true in the Scriptures you may reade of their admonishing and comforting so an Angel comforteth Elias and Christ himself as he was man Ioseph was admonished in a dream but then you must know this was a sensible appearance or like it viz. in dreams But now you may reade of the devil tempting in Scripture Iudas and David without such a way the change of our hearts is to be ascribed to God The eighth Whether the Angels need Christ as a Mediator Some say no They never sinned and therefore need not a Mediator to reconcile them to God 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree As for that place say they Ephes. 1. 22. He hath reconciled all things in heaven and earth some do mean by those things in heaven the souls of those departed the Greek word signifieth briefly to recollect the things which were more largely spoken and so a sweet consent of all things together As by sin God was angry with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully revealed himself and his excellencies unto them and his love and favour and the necessity of their being obedient that they cannot but continue to obey and serve him they were not so far inlightened and sanctified at the first creation but that then in respect of themselves there was a possibility of sinning as well as of those that did sin but now they are so confirmed by the clear sight they have of God that they cannot be willing to sin against him The Angels by Christ obtained 1. A glorious Head Men had a head at their creation Adam The Angels stood by vertue of their personall Covenant 2. From his becoming their Head they are confirmed in grace they were created perfect but mutable Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self Electio sive hominum sive Angelorum extra Christum intelligi non potest Aâ—optati sunt in silios Dei propter Christum 4. They have an honourable imployment by this means they serve Christ in his humane nature The Angels which abode in the truth are called good Angels not only in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and â—â—eir confirmation in that good estate The causes why they abode still in the truâ—â— are the firm and unchangeable decree of God 1 Tim. 5. 21. his free grace Phil. 2. 13. wherewith they were holpen and their own free choice of will
better of Christ then the Turks which esteem Christ a holy Prophet of God who taught us his will Socinianisme is a complication of many ancient heresies condemned by ancient Councels A doctrine that undermines the merit and satisfaction of our Saviours death Arminlanism gratifieth the pride of will Popery the pride of outward sense and Socinianisme the pride of carnal reason Dr Hill on Prov. 23. 23. The Socinians deny the Deity of the Lord Jesus Christ the Deity of the holy Ghost the Trinity of Persons they deny that Jesus Christ hath merited or satisfied for his people The Papists besides some fundamentall errours as justification by the merit of our own works are most abominably Idolatrous in their worship Of all Hereticall and False Teachers this last age hath afforded I know none more pernicious then these two 1. Libertines that teach to neglect obedience as in every respect unnecessary 2. Justitiaries that presse obedience as available to justification Dr. Sclater on Rom. 4. 15. Antinomianism is the most dangerous plausible errour that almost ever invaded the Church insinuating into well-meaning mindes under a false pretence of advancing Christ and free grace Mr Baxt. Inf. Church-Memb part 2. Sect. 8. The original of the Antinomians seems to be from the old Katharoi called Puritans who being justified affirmed they were perfect and free from all sin as the glorified in heaven M. Rutterf Surveigh of the Spirit Antich part 1. c. 1. The Antinomians say repentance grief sorrow for sense or conscience of sin in a Beleever is legal carnal fleshly from unbelief and the old Adam and that it is contrary to faith and Gospel-light to confess sins and was a work of the flesh in David Id. ib. c. 2. Vossius in his Historia Pelagiana saith that Pelagius was humani arbitrii decomptor Divinae gratiae contemptor a trimmer of nature and â—n affronter of grace The Pelagians say that a man may by strength of nature convert himself that Adams sin did hurt himself alone that no hereditary stain came to hâ—s posterity by it that in infants there is nothing of sin that men die not for the punishment of sin but by the law of nature They were so called from one Pelagius a Welchman his name was Morgan which signifies the sea but he chose rather to be called Pelagius He dwelt by the sea Vide R. Episc. Usser de Britan. Eccles. Primord c 8 9 10. He seemed to some to have excelled in such great eminency of knowledge and learning that some thought that place Rev. 8. 10. was to be interpreted of his fall Against this Heresie Austin and Ierom disputed much Christ doth not say Iohn 5. 5. without me you can do little but without me you can do nothing Aug. in Ioan. Tract 81. Sententias vestras prodidisse refutasse est patet prima fronte blasphemia said Ierom of Pelagius and his opinions Austin gives the reason why Pelagianism did spread so much because there were Pelagiani fibrae in every man naturally Austin termed the Pelagians inimicos gratiae Dei Prosper ingratos ungratefull and ungracious men contra ingratos The Arminians too much follow the Pelagians Of Arminius and his opinions Vide Praefat. ad Eccles. Act. Synod Dordrecht The five Articles of the Remonstrants do exalt mans free-will In the first Article God is said to have chosen them which would beleeve obey and continue in faith and obedience In the second it is affirmed that Christ obtained reconciliation with God and remission of sins for all and every one if by faith they be able to receive these his benefits In the third and fourth Article the efficacy of conversion depends upon mans will so that it is efficacious to conversion if a man will and inefficacious if he will not In the fifth Article perseverance in faith is ascribed to mans will which is to derogate from the Fathers free Election the Sons Redemption and the holy Ghosts Conversion Hypocrisie Hypocrisie is that vice by which men content themselves to seem good but are not carefull to be so in very deed that is a good description of it 2 Tim. 1. 3 5. See Matth. 23. 14. 24. 51. In that measure we like of sin in that measure is hypocrisie in us Greenham There are two kindes of Hypocrites 1. Such as are grosse and know they do dissemble 2. Such as have great works of Gods Spirit as knowledge joy sorrow and reformation of their sins which do take these to be true graces because they come near them and are like them as the foolish Virgins A very hypocrite may make some account of serving God Saul durst not fight till he had offered sacrifice 1 Sam. 13. 11 12. A man may hear and that with joy and beleeve and bring forth a blade of forward profession and yet be an hypocrite The Pharisee boasted that he paid tithe of all that he possessed that he fasted twice a week Paul was unrebukable according to the law and after a sort conscionable in exercises of Religion Psalm 50. God tels the hypocrite he will not reprove him for his sacrifices this way he was not much behinde hand Reasons 1. A certain natural spark of the knowledge of God is left in man since the fall 2. It is a credit to be somewhat Religious 3. It is fit to feed their pride and a conceit of their own goodnesse 4. This is a means of nourishing him in his false and presumptuous hope of salvation The difference between the religion of the hypocrite and true-hearted 1. In the matter the one meditateth in the word read and heard applying it to himself by turning it into matter of sorrow or joy confession or petition the hypocrite will never thus apply the word of God unto himself in the several parts of it 2. The hypocrite hath alwaies a false or evil end in his devotion either he aims at praise amongst men or earning heaven to himself notwithstanding his bearing with himself in some sins he aims not at the pleasing of God and getting grace and power to himself that he may overcome sin 3. They differ in the fruit and manner of performing these exercises the hypocrite neither hath nor careth to have the power of these acts working mightily in his heart The Pharisees contented themselves to wash the outside of the cup and platter and to be zealous observers of the letter of the law being yet within full of all wickednesse The most accomplisht hypocrite cannot expresse 1. The life and power of a Christian 2. Nor the joy of a Christian. The open prophane man may be worse then the hypocrite in some respect he dishonoureth God more and sinneth with a higher hand and with more contempt of God and also with more hurt to â—â—en by his example then the wicked man doth Yet the hypocrites case in other respects is worse then the state of the prophane man 1. In this life he is hardlier
pulled down the Images of Baal and broke his Altar so did Iehu too but alone for his own sake to establish his Kingdome by pulling down the Religion which Ahab had set up but Iosiah was upright because he did it to please God and for Gods sake This grace is much commended Psal. 51. 6. 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14. David being an upright man is entituled A man after Gods own heart 1 Sam. 13. 14. such a one as God would have him to be all the promises are made to such Blessed are the upright in heart Lord do good to those which are upright in heart it becometh upright men to rejoyce No good thing will he withhold from them that walk uprightly It is a defence 1. At time of death so to Hezekiah Remember O Lord how I have walkt before thee in truth and with a perfect heart See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie the devil laboured to perswade Iob all was false 2. In calumnies and reproaches of men so Paul was slandered by false Apostles but saith he We have the testimony of a good conscience that we did it in sincerity Signs of it 1. He is fearful of himself fulfilling his salvation with fear and trembling 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret and laments before God and confesseth and resists the secret evils of his heart and life 3. Extends his desire and endeavour of doing good and shunning evil to all kinds and degrees of evil and good to all times and places Psal. 18. 22. desiring in all things to live honestly 4. Is still humbled for his imperfections and failings 5. Gives the praise of goodnesse he hath attained to God alone 6. It makes him easie to see and confesse a fault in himself 7. Rejoyceth to see others exceeding him in good and pities those that are bad 8. Loves him that plainly admonisheth him and is thankful for the admonition 9. Is at peace with those that differ from him in judgement 10. Suffers wrongs patiently There are three main signs of it 1. Such a one is set against every known sin especially his darling sin Psal. 18. 23. 2. Hath universal respect to all the Commandments Psal. 119. 6. 3. He is much in examination of himself and jealous of his own heart Ps. 26. 2. The right Causes of it The Spirit the Word Faith Love The right ends the pleasing and glorifying of God and obtaining his favour The right Subject both the inward and outward man too the will is chiefly the seat of it We are perswaded saith the Apostle that we have a good conscience which is never separated from this uprightnesse willing in all things to live honestly It is a firm purpose of the will not a slight weak and sudden qualm or motion as was sometimes in Saul to leave persecuting David and in Pharaoh to let Israel go but a well-grounded stable setled lasting durable purpose which holds out constantly and is rooted in the heart such as David noteth in himself saying I have sworn and will perform it to keep thy righteous judgements Motives to it 1. The Lord hath pleasure in uprightnesse 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3 4 Psal. 147. 10. 2. God will be upright with thee if thou wilt be upright with him Psal. 18. 25. if you be upright in the waies of obedience he will be upright in his rewards Psal. 11. 7. Means to get Truth or Sincerity 1. See ones want of it 2. To see the great danger of wanting it 3. To desire it and to pray to God for it 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do The End of the seventh Book THE EIGHTH BOOK OF Ordinances OR Religious Duties CHAP. I. Something general of the Ordinances HOw a Christian stands affected to the Ordinances of divine worship the exercises of Religion in general 1. He makes great account of them and finds more good benefit and comfort by them then by any other thing as David saith He loves the place where Gods honour dwelleth and when he could not enjoy his Ordinances his life was no life he envied the Swallows One thing have I desired that I may live in the house of God all the dayes of my life and enquire in his Temple he loves them as the Babe the brest 2. He findes God and the power of God in them else he is not satisfied he rests not in a bare outward performance of them but looks for the efficacie of them to unite him to God and to strengthen and confirm his soul and to make him grow by them in godlinesse David saith That he may enquire in his Temple and Peter That he may grow thereby His life is sweet and joyful when he feels the Ordinances of God in power that they work on his heart to humble reform him beat down his flesh edifie him in grace then he is like a healthy man with a good stomack at a good meal 3. This respect to Gods Ordinances is joined with a care of Righteousnesse Mercy and Charity to men also and the more forward he is in Religion the more he abounds in all other parts of good conversation Iam. 1. ult Christ is present in his Ordinances 1. In Majesty Revel 4. 2 3. 2. In Beauty Revel 4. 6. David cals it the beauty of Gods house 3. In Communion Exod. 20. 24. 4. In waies of Bounty and Communication Gods people are transformed into his Image that place in Exodus proves this also Ordinances shall continue in the most flourishing times and most glorious estate of the Church Matth. 20. 18 19. I am with you not your persons but successours with you preaching and baptizing Ephes. 4. 9 10 11. The Ministry is to continue till all the Saints be perfected therefore till Christs second coming 1 Cor. 11. 27. You shew the Lords death till he come viz. to judgement therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement Some in these dayes cry down all Ordinances as things carnal and unbecoming a spiritual and raised estate they call them low administrations and our walking by them to be a walking by Moon light They say these had their time and may be of some use to some low sort of people but it is but an abasement for seraphical and spiritual men to use them The Papists deny the prohibition of the second Commandment they set up Image and Angel-worship these the precept of it it enjoyns instituted worship Christ and the Apostles made use of the Ordinances and pressed them upon the Churches See Mat. 5. 19. Acts 2. and 3. ch They urge Isa. 60. 19. which speaks not of the
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
his death because the Lord will as assuredly ingraffe us into Christ and cloathe us with his righteousnesse as we have the outward washing if we deprive not our selves thereof by our own carelessnesse 2. We should stirre up our selves to walk cheerfully in Gods Commandments Hath he promised to sanctifie me and shall I live as the men of the world The Parts of Baptism The essential Parts of Baptism are the Matter and the Form That the Matter of Baptism is water it appears from the word baptizing which signifies washing the Ministery of Iohn and the Apostles of Christ Matth. 3. Iohn 1. 31 33. that answers to the flood the Red Sea and divers purifications of the Law 1 Cor. 10. 1 Pet. 3. Heb. 9. it also well agrees with the thing signified viz. with the bloud of Christ and the washing away of sins by his bloud The first Baptism in the New Testament was in the River water and at the River Iordan Mat. 3. 6. afterward some were baptized in fountains as the Eunuch Acts 8. 38. Some in Rivers as Lydia Acts 16. 15. some in particular houses as the Gaoler in the prison vers 33. of the same Chapter Vide Voss. in Thes. See M. Bedf. on the Sac. par 1. c. 2. Some object Acts 2. 38. 19. 5. as if it were enough to baptize onely in the Name of Christ. Part there by a Synecdoche is put for the whole it being a form of Baptism known in those times Id est saith Grotius in Act. 19. 5. in nomen Patris Filii Spiritus Sancti Baptism borrowing a Ceremony from exorcising which in those dayes was a gift in the Church of casting out devils by adjuration it signified thereby not that men before Baptism are possessed with the Devil but first what they are by nature that is children of wrath and servants of the Devil and secondly what they are by Grace whereof Baptism is a Sacrament that is freed from the bondage of Satan and made coheirs of the Kingdom of Heaven D. Chalon In the West or Latine Church the Minister speaketh thus to him that is baptized Ego baptizo te c. In the East or Greek Church Baptizetur iste c. but it is no material difference Beza likes that form of the Latines best The Rites or Ceremonies of Baptism In the beginning Christians had no Chruches nor Fonts in them and there being many hundreds nay thousands to be baptized together there was a necessity that this Sacrament should be administred in Rivers or such places where was store of waters Iohn 3. 22. The Rites of Baptism in the Primitive times were performed in Rivers and Fountains whence the person to be baptized stood up and received the Sacrament This manner of baptizing the ancient Church entertained from the example of our Saviour who baptized Iohn in Iordan this was convenient for that time because their converts were many and men of years Hence it is that we call our vessels which contain the water of Baptism Fonts or Fountains Ridley of the Civil Law Zanchius and Mr Perkins preferre in persons of age and hot Countreys where it may be safe the Ceremony of immersion under the water before that of sprinkling or laying on the water as holding more Analogy to that of Paul Rom. 6. 4. That we are buried with Christ in Baptism D. Burges of the Cerem Sprinkling of water is no instituted Ceremony distinct from that washing which Christs Apostles used It is very probable also that the Apostles going into the colder part of the world did use sprinkling Dr. Ames against Dr. Burges par 2. pag. 140. The allusion of burying with Christ in Baptism is for us rather we lay men in the grave with their faces upwards and do not plunge them into the dust and earth but pour and sprinkle dust and broken earth upon them Cobbet of Baptism par 2. c. 3. Sect. 16. Those expressions which the Anabaptists so much insist upon being born of water Iohn 3. 5. Buried by Baptism Rom. 6. 4. And buried through Baptism Col. 2. 12. are meerly figurative and do not binde us to any literal observance It is the received Doctrine of all the Protestant Churches now as their practice together with their Catechisms and divers of their Liturgies sufficiently demonstrateth that it is a thing indifferent whether Baptism be performed by immersion a total washing of the body or by sprinkling the head or face only The Ceremony used in Baptism is either dipping or sprinkling dipping is the more ancient at first they went down into the Rivers afterwards they were dipped in the Fonts In colder climates and in case of weaknesse the custom of the Church hath been to pour water on the face The substance is washing hence Baptism is termed washing Ephes. 5. 26. Tit. 3. 5. to wash the body either in whole or part and so that this be done the manner is dispensable by the Church Dipping over head and ears is hurtful to the life and chastity of man many in hotter climates at some times of the year cannot be plunged over the head in cold water without hazard of life or health 2. Sacraments are to be celebrated in the face of the Congregation it is a scandal for naked men to go into the water with women Master Baileys second Book Chap. 7. The Necessity of Baptism This grows from Gods command and our weaknesse not the compelled want but the carelesse neglect and wilful contempt of it doth damn Some who are baptized are neverthelesse condemned because they believe not and some who believe are saved though they be not baptized Augustine held that children dying unbaptized are necessarily damned and in that regard was stiled Durus Pater infantum It was the opinion of Pelagius saith Austin de Haeret. c. 88. That children dying unbaptized do enjoy a certain blessed life out of the Kingdom of God Augustine in that Doctrine in which he dealt with the Pelagians saith Rivet bended the Tree too much the other way that he might make it straight The Papists make Baptism absolutely necessary Vide Bellarm. de Statu peccati l. 6. cap. 2. but Circumcision being the same in use and signification with Baptism was omitted in the Wildernesse fourty years David doubted not of his uncircumcised childes salvation and children are holy in the root through their believing parents 1 Cor. 7. 14. 1. Grace is not tied to the Word therefore not to the Sacraments 2. They were separate in the first and greatest Minister of Baptism Iohn himself who confessed that he could not baptize but with water 3. Then every baptized party should be truly regenerate but the contrary appears in Simon Magus Ananias and Sapphira and others 4. Some are justified before Baptism as Abraham was Rom. 4. 10. Cornelius Act. 10. 47. the Eunuch v. 37. 38. some after Baptism as many who are daily converted some out of Popery some out of prophanenesse The
to be an hypocrite a devil a traitor yet admitted him to be at the last Passeover which ever he received though not to the Supper for that was not administred till his departure not because it had been unlawfull to have received with him Because the Lord who commandeth his worship never puts in any such limitations and exceptions unlesse a wicked man be present Object Christ was the Son of God and as so knew the theft and hollowness of Iudas and therefore his example in this case cannot be our warrant Answ. Though he did know as God his wickednesse yet he did receive the Passeover with him as man and how he came by the knowledge of his faultinesse it matters not since he knew him faulty Therefore our Saviour also went up to the usual feast and to the Temple when he was sure to meet there with the most abominable Scribes and Pharisees 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli Hophni and Phineas there not alone with wicked people but Priests they did partake in divine service Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it because the sinful carriage of Eli's sons caused men to abhorre the offering of the Lord but note the reason why the offering became abominable because they offered not the Sacrifice according to the Commandment of God they would not have sodden flesh but raw If the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine this is to pollute the Ordinance Object We are commanded to separate our selves from the wicked and to come out from amongst them 2 Cor. 6. 17. Answ. We must indeed come out from amongst those which do serve false gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediately there it follows Touch not the unclean thing that is do not joyn with others in their pollutions Ephes. 5. 6 7 11. Some say he speaks to professours of Christian Religion concerning Heathens to leave familiar fellowship with them as joyning in marriage and the like which is the thing he had spoken of immediately before To have none good is the property of a Church malignant to have all good and none bad is the property of the Church triumphant to have some good and some bad is the property of the Church militant Men openly wicked and scandalous should be cast out of the Congregation of Saints but it follows not that because such should be cast out and be not therefore others should abstain from the Assemblies of the Saints The Brownists abstain from coming to the Word and Sacrament amongst us because many openly prophane and known wicked men are admitted to our Assemblies therefore they think they cannot with good conscience serve God with such persons but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues See M. Hilders on Iohn 4. 22. This Ordinance saith M. Burroughes must be received in a holy Communion or in a Communion of Saints 1 Cor. 10. 16 17. therefore all that come to receive the Sacrament must so come as they must be one body one spiritual corporation This Sacrament saith he is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence when they discover themselves The example of the incestuous Corinthian 1 Cor. 5. saith he is a plain place for it A little leaven leaveneth the whole lump The Lump there is the Church communion and the Leaven the incestuous person while this leaven continues if you do not your duty to cast out this scandalous person your whole lump your whole communion will come to be defiled Particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians Matth. 18. 15 16 17. if thou â—ast done this duty to all scandalous persons in the Congregation then the sinne be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there As I never found one word in Scripture where either Christ or his Apostles denied admittance to any man that desired to be a member of the Church though but onely professing to repent and believe So neither did I ever there finde that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest c. 4. Sect. 3. See more there The rest of the Congregation is not polluted by the mixture of unworthy persons with them unlesse they be consenting to their wickednesse no more then in the duties of hearing and prayer with the wicked in a mixt Congregation M. Lâ—fo Princip of Faith and a good Consc. c. 52. For that Objection A little leaven leaveneth the whole lump Answ. This is a Metaphorical speech the meaning of it is not that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God that whosoever joyneth with them is polluted but alone this One sinner suffered and not punished the infection spreads farther and farther Objection We are commanded not to eat with a brother if he be so and so Answ. It signifieth to have familiar civil society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much lesse may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves The Church of Israel in the time of Hophni and Phineas was a mixt multitude In the time of Christ the Church of Ierusalem for they plotted Christs death and had decreed to cast out of the Synagogue every one that should confesse him Mr Downame saith None ought to refrain coming to the Lords Table because they see scandalous sinners and unworthy guests admitted For 1. The Apostle 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrine and manners as viz. this Church of Corinth it self See 1 Cor. 11. 21. The word usually signifies to be drunk and here they are sharply reproved for a great fault 3. Because one mans sinne cannot defile another nor make the seals of the Covenant uneffectual to him who cometh in faith and repentance and even hateth that sinne which he seeth committed
Aretius Zanchius to that purpose to shew that â—raction may be omitted in the very act of the Supper But Zanchy in an Epistle to a noble man hath this passage The bread is to be broken before the people after the example of Christ the Apostles and all the ancient Church and also to expresse the mystery of the passion and death of Christ which are lively represented by that action The breaking of the bread signifies 1. How we should be broken in humiliation for our sins and the pouring out of the wine how our bloud and life should be shed and poured out for our sins if we had that we deserve 2. They represent unto us how the body of Christ was broken and his bloud poured out for our sins M. Perkins Not the Palatine the French or English Churches have lately invented or brought in the breaking of the bread but the whole Apostolical ancient Church above 1500 years ago and since that time have used it according to Christs command Do this Paraeus de Ritu fractionis in S Eucharistia c. 5. See his 6th Chapter where he shews how frivolous that argument is Frangere Hebraica phrasi nihil aliud est quà m distribuere and gives this rule Where ever in Scripture the word Break concerning bread is put alone it is an Hebraism and signifies to distribute because the Hebrews above other nations used not to cut bread with a knife but to break it with their hands when they took it themselves or gave it to others to take but when the word â—ive is expresly added to it it signifieth the true breaking or dividing of the whole bread into parts as Matth. 14. 19. Mark 6. 41. Luke 9. 26. Matth. 15. 36. Mark 8. 6. and in the institution of the Supper Mat. 26. 26. Mark 14. 22. Luk. 22. 19. It is not necessarily required that the Lords Supper be administred in unleavened bread For bread is often times named and repeated but the word unleavened is never added Wherefore as it is in it self indifferent whether the wine be red or white and whatsoever the kinde or colour be if it be wine so it is not greatly material whether the bread be leavened or unleavened so it be bread Attersol of the Sac. l. 3. c. 5. The Papists pretend the institution of Christ who say they made the Sacrament of unleavened bread instituting it after he had eaten the Passeover which was to be eaten with unleavened bread according to the Law of Moses neither was there any leaven to be found in Israel seven dayes together We deny not saith Attersol but Christ mâ—ght use unleavened bread at his last Supper having immediately before eaten the Paschal Lamb yet no such thing is expressed in the Gospel The Evangelists teach He took bread but make no mention or distinction what bread b he took nor determine what bread we should take no more then limit what wine we shall use but leave it at liberty to take leavened bread or unleavened as occasion of time place persons and other circumstances serve so we take bread If Christ on this occasion used unleavened bread it was because it was usual common and ordinary bread at that time as we also should use that bread which is common It is therefore no breach of Christs Ordinance nor a transgression of the first original institution of the Lords Supper to eat either the one or the other The Papists give a mystical reason why the bread must be unleavened because hereby is signified our sincerity but this is ridiculous for if unleavened bread because it is unmixed must signifie my sincerity then the wine because it is mingled with water must signifie my duplicity and hypocrisie Whether it be leavened or unleavened bread we will not strive but take that which the Church shall according to the circumstance of the times and persons ordain Yet this we dare boldly say That in the use of leavened bread we come nearer to the imitation of Christs action then those which take unleavened For our Saviour took the bread that was usual and at hand there being only unleavened bread at the Feast of the Passeover and no other to be gotten We therefore taking the bread which is in ordinary use and causing no extraordinary bread to be made for the nonce are found to tread more nearly in the steps of our Saviour Christ. Therefore unlesse you will renew the Jewish Passeover of banishing all leaven at the time of the holy Communion your precise imitation of unleavened bread is but apish Although Azymes were used by Christ it being then the Paschal Feast yet was this occasioned also by reason of the same Feast which was prescribed to the Jews Protestants and Papists both grant it not to be of the essence of the Sacrament that it be unleavened but in its own nature indifferent When the Ebionites taught unleavened bread to be necessary the Church commanded consecration to be made in leavened bread The Grecians use leavened bread the Papists unleavened and that made up in such wafer-cakes that it cannot represent spiritual nourishment We hold either indifferent because in the institution we reade of bread without commanding leavened or unleavened De panis qualitate nos non contendimus si modo verus sit solidus panis quod de hostia Papistarum vix potest affirmari Ames Bell. Enerv. Tom. 3. Disp. 32. Cassander himself complaineth that the Papists bread is of such extream thinnesse and lightnesse that it may seem unworthy the name of bread Whereas Christ used solid and tough bread which was to be broken with the hands or cut with the knife The custome of the Christian Church by the space of above a thousand years was to put upon the sacred Table after Christs and the Apostles example a solid loaf which was broken into pieces among the Communicants for all the people did communicate Now this quantity of bread is reduced into round and light wafers in the form of a peny whereof they give this mystical reason because that Christ was sold for thirty pence and because that a peny is given for a hire unto those that have wrought in the Vineyard Matth. 20. 10. Upon these Hostes they have put the Image of a Crucifix Pet. du Moulin of the Masse lib. 1. cap. 7. lib. 3. cap. 3. The use of the Wafer-cake is defended by the Papists and some Lutherans as Gerh. loc commun Tom. 5. de Sacra Coena c. 7. but Christ used it not whose action is our instruction and also there is no Analogy or a very obscure one between the sign and thing signified Whether it be necessary to mingle water with the Eucharistical wine Aquinas saith Water ought to be mingled with wine but it is not de necessitate hujus Sacramenti Some Papists for mingling water with wine pretend the Antiquity of Councels and Fathers But we say 1. There is no such thing in
Body a pledge whereby whole Christ with all his merits and all that he is is made over to a believer 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta quadantenus moralia they are accompanied with the power and vertue of the holy Ghost We must therefore receive the Sacrament To confirm our faith Communion with Christ and all saving graces in us to keep in remembrance the Lords death untill he come again and to testifie our love one towards another 1. Our Faith God is able and willing to save us 1. Able to save to the utmost look upon him 1. In his Natures God-man Man that he might suffer God that he might satisfie 2. In his Offices he is a Prophet Priest and King Mat. 8. 2. 2. Willing he died to save humble and penitent sinners Rom. 8. 34. Rom. 4. ult if he spared not his life for us he will spare nothing else There is merit and grace enough in him what ever my sins are or have been for pardon of them and salvation 2. Communion with Christ and all saving graces in us Gods end in instituting of Ordinances is that we might meet him there and have Communion with him Exod 20. 24. it should be our end in frequenting Ordinances Gods eye is specially on our end in all religious duties Matth. 11. 7 8. Hos. 7. 14. Zech. 7. 5. 1. He pondereth the heart 2. He judgeth of our actions by the end 3. The answer will be sutable to our end The Sacrament is the nearest and visiblest Communion with Christ on earth We come to God by Christ in prayer as our Intercessour in the Word as our Teacher in the Supper as the Master of the Feast Rom. 6. 11. 3. To keep in remembrance the Lords death until he come again 1 Cor. 11. 26. that is 1. The Doctrine of it the bread represents his body the wine his bloud we shew our belief of this Doctrine 2. The Necessity of his death we hereby testifie to God our consciences fellow-Christians the world our need of Christ as bread is necessary for our bodies 3. The Sufficiency of Christs death no two creatures are more universally sufficient for all sorts of men then bread and wine therefore God made choice of them for this purpose 4. The Application of Christs death it is the receiving of bread and wine into our stomacks that nourisheth us when the conscience beginneth to be oppressed with the hainousnesse of sinne and the fear of Gods vengeance we should consider Christ bare the curse for our sins upon his body that we might be delivered from them and made perfect satisfaction to his Fathers justice that we might be received into favour Rom. 8. 34 35. 4. To testifie our love one toward another that I shall speak of afterward Of duâ— Preparation for the Sacrament We must labour to perform all holy duties in a right manner God requires preparation to every service to the Sabbath Sacrament Some say the scope of the first Commandment is that Iehovah alone must be our God whom we must worship of the second that he must be worshipt alone with his own worship of the third that he must be worshipt after his own manner God is more delighted with Adverbs then Nouns None might approach to the holy things of God having his uncleannesse upon him Nadab and Abihu through carelesnesse or hast brought common kitchin fire whereas it should have been heavenly fire therefore God punisht them God makes admirable promises to prayer yet if we perform it not in that manner which God requires he abhors it Psal. 109. 8. The word is the power of God to convert and strengthen us 2 Cor. 2. 16. The Sacrament is a seal of the Covenant yet if it be received unworthily it is a seal to a blank Iudas took the Passeover at least and the devil entred into him See 1 Cor. 11. 18 20. so the great duty of fasting if not rightly performed is unacceptable Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8. Reasons 1. Because the Lord requires and orders the manner as well as the matter our obedience must have Gospel-perfection sincerity and integrity In the Passeover the Lamb must be perfect of the first year the man and the Lamb prepared and it offered in the appointed time See Exod. 12. 9. 2 Chron. 30. 18 19. There were four dayes preparation for the Passeover the Lords Supper both succeeds and exceeds it The Ark was to be carried on the Priests shoulders 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order 2. The manner of performing the duty is the most spiritual part of it Non tantum considerandum est id quod agimus sed etiam quibus circumstantiis This shews the true cause why our attending upon God proves so unprofitable and uncomfortable to us because we rest in the work done Secondly We should labour to perform the Ordinances aright and that we may do so 1. The person must be accepted God had regard to Abel and his offering Cains Sacrifice for the matter was as good as Abels the person is onely accepted in Christ This is my beloved Son in whom I am well-pleased in him with us 2. Ever bring God the best thou hast in thy approaches to God bring the best devotion affection Cursed is the deceiver that hath a whole one and brings a blemished one Mal. be troubled thou canst bring no better 3. Come in faith rest upon the promise of Christ that thy services shall be accepted mingle faith with hearing prayer 4. Bring an humble Spirit Let thy soul be rightly possest with the majesty and holinesse of that God to whom the duty is tendred Revel 4. 3. The Lord is to be lookt on as a King in his Glory in his Throne we have a principle of envy in us whom we envy we undervalue 5. Bring a right estimation of the excellency and ends of the Ordinance Isa. 2. 3. Hear and thy soul shall live Take heed how you hear with what measure you mete it shall be measured to you again according to your diligence in the duty will God measure out his blessing 6. There must be a serious meditation before-hand of the spiritual manner of performing the duty Heb. 12. 28. Do not utter indigested prayers a Minister should speak as the Oracles of God 7. One should labour to stir up the graces sutable to the duty and keep down the sins opposite thereto 1 Pet. 2. 1 2. Iam. 1. 18 19. It is the duty of Christians in a special manner to examine themselves that they may come prepared to the Lords Supper 1 Cor. 11. 20. to the end the Apostle proves the necessity of preparation both from the nature of the Ordinance or the institution of it the benefit that we reap by coming prepared and the mischief that befals those that come
like Paracelsian Physick if it do not cure it will kill 4. None do lose such high services Matth. 7. 22 23. they do not the work of the Gospel with a Gospel-spirit and out of a Gospel principle 5. Satan will insult and triumph over none so much as Gospel-sinners Matth. 12. 43 44. 6. The worm of conscience will not feed so fiercely on any Mar. 9 43. when he compares his former hopes with his present irrecoverable condition because no sinners had those helps nor were raised to those hopes Ponder on your own sins what they are and what they have deserved Look on original corruption the foul sea of all wickednesse which is called a body of sinne Rom. 6. 6. A Law in our members Rom. 7. 23. Consider that thou hast a naughty nature whereby thou art averse from God and goodnesse and extreamly prone to all sin Psal. 51. 5. Isa. 48. 8. all men in every part are under the guilt and power of it Rom. 3. 16 23. 2. Humble thy self Labour to be base for this though thou hast not committed such foul sins as others yet if God should leave thee to thy self and thine own evil heart thou wouldst soon be as bad as the worst 3. Call to minde likewise the grosse actual sins thou hast committed before or since thy calling Wast not thou given to all manner of pollution before the Lord gave thee knowledge of him and since thy calling 4. Consider thy continual daily slips and infirmities thy sins of omission and commission how apt thou art to be angry impatient thy carnalnesse in good duties and distraction in the performance of them thy forgetfulnesse of God and thy later end 5. Consider also whether there be not some unknown secret fault that thou hast not yet repented of and pray to God to discover it to thee Lastly Call to minde what sins thou hast committed since the last Sacrament and bewail them Meditate also on the sufferings of Christ for these grosse sins and daily iniquities His great abasement Psal. 22. 6 7 14. to 19. v. Isa. 53. 3 4 5 6 7. to the 11. v. He was born like a beggar lived like a beggar the Devil tempted him he was falsly accused betrayed by one of his Disciples denied by another forsaken by the rest He was amazed with fear and incompassed with sorrow Mark 14. 34. Two of the most tormentful passions was in an agony and did sweat drops of cloddy bloud in such abundance as it fell to the ground was condemned mocked spit upon whipped with rods after the manner of the Romans crowned with thorns laden with the Crosse nailed on it stretched and retched in all his joynts He suffered much in his body but his chief sufferings were in his soul Isa. 53. 10 11 12. He took our soul as well as body and came to redeem it that being the chief part Quicquid induit Christus obtulit He suffered 1. As a publick person as the second Adam Rom. 5. 14. 2. For our sakes and benefit Isa. 53. he is said six times to bear our iniquities 3. Not only for our good but in our room Heb. 7. 22. not onely nostro bono but nostro loco 1 Tim. 2. 6. Mat. 20. 28. for otherwise he should have suffered no more then other men the Martyrs suffered for the good of the Church Col. 1. 24. 2 Tim. 2. 10. 4. He took upon him the burden of our sins by way of imputation 1 Pet. 2. 24. 2 Cor. 5. 21. Smite on your brests and say For my worldlinesse anger all these evils befell my Saviour Lord for thy mercy sake in Christ pardon and heal me Shall I pollute my body with uncleannesse when Christ suffered so bitter things Shall I ever be angry again O Lord by thy grace I will not Let me have thy power to kill these sins See the strictnesse of divine justice and the dreadfulnesse of Gods wrath God spared not his own Sonne and when his Fathers wrath lighted on his soul he was much troubled and the great evil of sinne it caused Christs humane nature to be â—â—raid Matth. 26. 38. The desert of sinne is seen in Christs suffering 1. In respect of the person who suffered for it Gods only Son who never provoked him Iohn 3. 16. Rom. 8. 31. 2. In respect of the penalties he underwent for sinne it made him to cry sweat and pour out strong supplications Isa. 53. 10. The Law shewed the filthinesse and evil of sinne by the many Sacrifices and aspersions of bloud which it required but they were of beasts and their bloud but the Gospel shews the demerit of sinne more fully and how odious it is to God since Christ must die to expiate it and also the abundant love both of the Father in delivering his own Sonne to death for the salvation of sinners Iohn 3. 16. 1 Iohn 4. 9 10. Rom. 8 32. and of Christ in taking upon him our nature and in exposing himself to so much misery here on earth and at last to an accursed death for us Phil. 2. 7 8. We are to remember Christ in the Sacrament 1. Because the Lord will have in the Sacrament of the New Testament the great end of the Passeover to be accomplisht Exod. 12. 14. 2. That we may answer the goodnesse of Christ to us he hath us alwayes actually in remembrance Exod. 28. 21 29. 3. Because if we have any benefit by this Sacram nt God must remember Christ for us 4. Upon our actual and affectionate remembrance of Christ depends all our benefit by this Sacrament We have dispatched the examination of our sins in the next place our graces are to be examined The graces that must be tried and examined are our Knowledge Faith Re 〈…〉 Love and hungring after Christ the truth growth or wants of them 〈…〉 examined The truth of them 1. Knowledge The words examine shew forth discern and judge all betoken knowledge We must get Knowledge 1. Of the Law of God 2. Of the Doctrine of Redemption by Jesus Christ. 3. Of the Nature Necessity and Use of the Lords Supper We must know our estate by nature and by grace 1. Because otherwise we cannot be thankful to God for his benefits as we ought 2. In the Sacrament Christ is offered and the Covenant sealed By nature we are dead in sin and bondslaves of Satan by grace we come to be children of God and heirs of salvation We must know what the elements and actions in the Sacrament signifie That the bread signifies the body of Christ and the wine his bloud that the breaking of bread betokens the crucifying of Christ that the giving of the bread and wine notes the action of God the Father offering Christ to all and bestowing him effectually upon every worthy receiver the receiving of the bread and wine signifies our receiving and feeding upon Christ by faith 2. Faith is required in those that come worthily to the
consideration of our Saviours death for our sins should be unto us a most powerful motive to repentance Two things are necessary in the point of repentance for sins past to confesse and lament them before God humbly craving pardon and for the time to come to reform and amend our lives casting away all our transgressions and applying our selves to all holinesse and righteousnesse Now to the performance of this duty the death of Christ must needs be to him that considers of it the most effectual argument and mighty motive in the world Do we not here see that the sins we have lived in are most loathsome to God for had he not hated them with infinite hatred would he have inflicted such horrible punishments upon our Saviour his only Son by them Do we not see that they are most dangerous to our selves exposing us to the suffering of intollerable evils unlesse by vertue of Christs death we be freed from them which can never be but upon our Repentance God hath in the death of Christ discovered such infinite abomination of sin and withall such infinite grace to the sinner that this should prevail with us Paul saith All we which are baptized into Christ are baptized into his death and we are buried with him by baptism into his death and we are crucified together with him that the body of sinne may be abolished We must be made partakers of the death of Christ if ever we will be made partakers of his resurrection we must be made conformable to his death if ever we will live and reign with him Marks to know whether our repentance be right 1. If it be speedy and without delay Satan alwayes saith it is either too soon to repent as in youth or too late as in old-age 2. Constant not cast it aside because we repented at our first conversion 3. Voluntary and so a filiall not a forced repentance voluntary repentance speaks love to God forced love to our selves 4. It must be deep and thorow repentance sutable to our sins the greatest sinners if gracious have the greatest sorrow and their joy is the more full after Psa. 22. 4. 2 Sam. 14. 14. III. Love This is a special grace of the Gospel it is a longing desire for the good of our brethren or a willing that good to one which is proper to him There is a double Union First Mystical with Christ the Head by faith and with one another by love Secondly Moral an agreement in judgement and affection Ioh. 17. 11. See 21 22 23. v. Act. 4. 32. Christ was 1. Incarnate for this end that his people might be one Ephes. 1. 10. 2. This is often inculcated in Christs Sermons Iohn 15. 17. He came from heaven on purpose to propound to us a patern of charity Ephes. 5. 2. Unity is the beauty strength and safety of the Church Act. 1. 14. See Isa. 11. 6. 3. Christ died for this end Isa. 2 15 16. 4. Christ aimed at this in his Ascention and pouring out of his Spirit Ephes. 4. 5. 5. It is the end of Christs Ordinances in the Church of Baptism 1 Cor. 12. 13. and of the Lords Supper 1 Cor. 10. 17. Every one is bound to love four things saith Augustine First God who is the chiefest good and therefore deserves the chiefest love Secondly Himself God gives no commandment for one to love himself because he commands one to love God as the chiefest good and so to love him as to enjoy him which one cannot do without love of himself Thirdly To love man as man 1 Thess. 3. 12. Fourthly To love all the Saints the brotherhood 1 Pet. 3. 17. those which love Saints as Saints or because Saints must needs love them all Ephes. 1. 15. Col. 1. 4. Philem. 5. Our love must be 1. Sincere or without hypocrisie Rom. 12. 9. it is so when we cleave to what ever is good in him and abhor what is evil in him 2. Fervent 1 Pet. 1. 22. 3. Constant a friend loveth at all times We must also love our enemies Matth. 5. 44 45. It is reported of Iohn that in his old-age being unable by weaknesse to speak long unto the Congregation he would stand up and â—n stead of a long Sermon ingeminate this precept Diligite filioli diligite Little children love love one another The subject of his Epistle is love 1 Iohn 3. 18. He is called the beloved Disciple because he was so full of it himself Christ cals it the new Commandment because excellent or because solemnly renewed by him Iohn 13. 34. These are my Commandments that you love one another This is the great grace which distinguisheth the children of light from the children of darknesse Iohn 13. 35. He that loves not is not of God There are high Elogies of it 1 Cor. 17. We must love our neighbour as our selves Iam. 2. 8. We must neither wish nor do them any more hurt then we would wish or do to our selves 2. We should really promote his good as our own 1 Cor. 10 24. We are 1. To pray for them Heb. 13. 3. 2. Counsel them Heb. 3. 13. 3. Relieve them in their wants Mat. 25. lat end The Sacrament is a Seal of our Communion that we are all one bread and one body It is evident that Christ upon his death instituted that Supper As to be a seal of that Covenant of grace between God and us ratified therebâ— So also to be a communion the highest outward pledge ratification and testimony of love and amity among his members themselves M. Thomas Goodwins Christ the universal Peace-maker part 2. Sect. 2. Yet the great wall of separation between the Papists and us is the Sacrament of the Altar and those that are called Lutherans and Calvinists the Lords Supper And this is a grace pressed with the like necessity toward man that saith is toward God The Christians in the Primitive Church did kisse each other at the Sacrament this was called Osculum pacis the kisse of peace in sign of love D. Clerk Some keep themselves from the Sacrament because they are not in charity These men shew manifest contempt to Christ and his blessed Ordinance that rather then they will forsake their malice they will want it 2. Such professe they will live still in malice and have no desire to be reconciled for if they had they need not refuse to receive 2 Cor. 8. 12. The Love-feasts were appointed to signifie their mutual love one to another they were immediately before the receiving of the Sacrament 1 Cor. 11. 21. St Chrysostome makes the love-feasts to be after the taking of the Eucharist They were used to have a great Feast to which all the poor people were invited on the charges of the rich This they did partly in imitation of our Saviour who instituted the Sacrament after a full Supper and partly in expression of their perfect love towards all men These Agapae or Love feasts
to testifie their affection and duty towards him Master Down of Vows A binding of ones self to God by a solemn Promise or rather Oath to do or not to do something lawful possible and useful for our increase in godliness To vow swear and to covenant say some are in Scripture equivalent importing the same thing Numb 30. 2. 1 Sam. 22. 16 17. It is called a Covenant 2 King 23. 2. an Oath Numb 30. 2. though there be some difference between a Vow and an Oath an Oath is properly by God to men for it is to end a controversie among men but a Vow is a promise immediately to God A Vow is more then a single purpose For in it there is 1. A purpose to do a thing 2. A binding our selves to do that we purpose and to the Lord Deut. 23. 21. It is a part of Gods Worship because it immediately and directly tends to express our homage unto God even as the Word and Sacraments as being a means effectual to further help strengthen confirm and increase our inward conformity with his will specially in the matter of thankfulness and Nature it self dictates it for that purpose for Heathen men would use this as a means of shewing their thankfulness and confidence in their God Some make it not a part of Gods Worship but a help to the parts of Gods Worship but these things may be called helps and furtherances to Worship which tend to the same end that worship doth but indirectly as the circumstances of the action adjoyned and annexed to them but a Vow tends in the same manner that is directly and to the same end that is the increase of vertue in our hearts that the Word and Sacraments do onely it is an extraordinary part of Gods Worship as Fasting Feasting 2. It is a firm binding of the conscience unto God Numb 30. 3 It is a swearing by God unto God and so contains implicitely a prayer unto God to punish us severely and sharply if we fail to perform it Deut. 23. 23. There are affirmative and negative Vows Abraham lifted up his hand unto God that is vowed and sware unto him by himself That he would not take so much as a shooe-latchet of the Sodomites goods and Iacob vowed to offer the tenth at Bethel and there solemnly and publickly to serve God But evermore the thing must be in it self indiferent therefore the Lord commanded that none should by vow dedicate the first-born because it was Gods before The end of a vow must be furtherance in godliness It must be made to the Lord he is the Object of it Iudg. 11. 30 31. Abraham lifted up his hand to him David vowed and performed to him Deut. 23. 21. Psal. 50. 14. Where the Scripture speaks of Vows it mentions Him Reasons 1. It is an act of Religious Worship therefore God onely must be the immediate Object 2. There is no example in Scripture of any that vowed to Saints Bellarmine therefore might well say there is no doubt but the Hereticks by which he means Protestants do judge us Idolatrous because we make solemn Vows to the Saints and indeed acknowledging Vows to be religious Worship they are much troubled to free their actions from Idolatry At last they pitch on this That since Saints are gods by participation and have his image therefore we may vow to them But then we might vow to Magistrates for they are gods so and then we might also sacrifice to the Saints which yet they allow not A Vow hath these special Uses 1. To be a confirmation of our faith and confidence in God in the time of need chiefly in afflictions and temptations 2. To restrain corruption of nature by avoiding things lawful if inticements to sin 3. To provoke our selves to the performance of such Duties as we find our selves naturally slack unto Rules to be observed in making a Vow 1. For the Matter of the Vow That we vow nothing but things lawful in themselves and to us in respect of our condition 2. A thing of some weight and moment either in it self or at least to the party vowing therefore the Lord forbade the price of a dog because it is a vile and base creature it had also a mysterie for he was a type of a backslider from which God will accept of nothing 3. It must be a thing possible and in our power to do or not to do The manner of vowing 1. It must be done with understanding and advisedly which was Iephtha's failing 2. With Humiliation thâ—t we have so often dealt perfidiously with God and with joy also that God will take us to him again though we have denied him Neh. 9. 10. 2 Chron. 29. 36. 3. With full purpose of heart to perform Psal. 76. 11. The very end of Vows and Promises is to binde our unstable hearts and to knit our souls more closely to God 4. â—n Faith being reconciled with God The Vows of Poverty and Continency in the Popish Church are to be condemned because they are not done in faith but to the overthrow of it for hereby they think they do a more meritorious act and that by these Vows as they please God the more so God is more obliged to bestow Heaven upon them 5. We must not be over often in vowing it is an extraordinary Duty 6. We must not make perpetual Vows therefore in the Vow of the Nazariteship God would not have them make a perpetual Vow but rather for a time Certain Ceremonies were appointed to be accomplisht by those that were ordinary at the end of their Vow by which he doth not onely presuppose but injoyne a set time We reade of no perpetual Nazarites but extraordinary two Sampson and Samuel Popish Votaries in all respects abuse this Sacred Ordinance they vow to Saints vow things unlawful and trivial to go in gray things not in the compass of mens power to be perpetually continent hope to merit by vowing and imagine a perfection to themselves from it They make children to vow which cannot deliberate and bind them to keep it whether their parents will or no. It is a question between us and the Papists An dentur consilia Evangelica à praeceptis distincta Whether there be Evangelical Counsels or Counsels of perfection distinct from Precepts The Papists say That in Gods Word there are Commands which belong to all and Counsels which do teach some excellent heroical actions which if a man do not he sins not but yet if he do he shall have a greater reward in Heaven They call them one while Evangelical Counsels because they are not commanded in the Law of Moses but onely commended in the Gospel of Christ another while Counsels of Perfection because they place a most perfect state and degree of Christian life in the observation of them Superogatory works are good works done over and above enjoyned duty They mention three principal and substantial Counsels Continence or
time of his Creation the Law that was proclaimed by Gods own mouth upon Mount Sinai which we call the ten Commandments whether it be in force in the Christian Church First Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force in these distinctions 1. You must distinguish betwixt the Law given to Adam in Paradise as a Covenant of life and death and as it is given in the hand of a Mediatour the Lord Jesus Christ. 2. You must distinguish betwixt the things that are contained in the Law and the binding power of the Law 3. You must distinguish betwixt the principal Law-giver and the ministerial Law-giver 4. You must distinguish betwixt the Law given by God even by the hand of Moses in the true intent and meaning of it and between the interpretation that the Jewish Doctors could make of it 5. You must distinguish betwixt the Law it self and the sanction of it The only Question is about the binding power of the Law that is Whether the things contained in the ten Commandments are by the Lord the great Law-giver commanded now to Christians The Antinomians hold the contrary quid nobis cum Mose the only rule say they they are under is the free Spirit of God enclining them by a holy renewed nature to do that which is good in his sight they are acted by a Law of love and they do the things of the Law but not because commanded in the Law they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side the Orthodox Divines say That it is true our light is only from Christ and the Spirit of God dwelling in us is the fountain of all the good we doe but yet say they the Lord hath commanded his holy Law to be our Rule which we must look to which if we transgresse we sinne and are to account every transgression of it a sinne and so are to be humbled for it and to walk as those which have offended a gracious God Reasons to prove the moral Law still in force to believers First Some places of Scripture prove it as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not saith Christ that I am come to destroy the Law I am not come to destroy but to fulfill it So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8 10 11. Ephes. 6. 2. Revel 22. 14. which Scriptures make it clear that believers are under the moral Law Secondly If believers be not under the Law then they do not sin if they do contrary to the Law or neglect the things commanded in the Law For where there is no Law there is no transgression Thirdly Because the Lord when he doth promise in the Old Testament the new Covenant he doth in that Covenant promise to write his Law in their hearts there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts It is a presumptuous speech to say Be in Christ and sinne if thou canst for Davids murder after he was in Christ was a sinne 2 Sam. 12. 13. In many things we offend all Jam. 3. 2. 1 Joh. 1. 8. Some object and say that this is an argument we are freed from it Because their heart is so willing to conform to Gods will that they shall need no other rule to walk by but their own Spirit Answ. If there be that conformity in them yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father Fourthly The moral Law is in effect nothing but the Law of nature we owe it to God as our Creator Beleevers are freed from the Law 1. As a Covenant of life Do this and live they have no need to look for life that way they have it at a better hand and a cheaper rate for eternal life to them is the gift of God and the purchase of Jesus Christ. 2. From the rigour of the Law 3. The irritation and coaction of it 4. From the condemning power and the curses of it The Law is 1. A glasse to reveal and make known unto us the holinesse of God and the will of God and secondly to make our selves known to our selves by the Law comes the knowledge of sin Rom. 3. 20. 2. It is a Foil to set off Christ it drives them out of their own righteousnesse and makes them highly prize Christ and the benefits by him Rom. 7. 24 25. 3. It is a perfect Rule of all our obedience 4. The meditation of the terrours of the Law and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption Luk. 12. 5. 1 Cor. 9. 29. The Antinomians cry Away with the Law and what hath the Law to do with a Christian and they say that such a one who preacheth things out of the moral Law is a legal Preacher they say the love of God shed abroad in our hearts and the free Spirit is our rule None ought to be legal Preachers that is to preach salvation by keeping of the Law only the Papists are such See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience and as a means to discover sin and convince men of their misery out of Christ Gal. 3. 23. The Law habet rationem speculi fraeni regulae The moral Law is a glasse to reveal sinne and the danger of it a glasse to discover it and a Judge to condemn it 1. A Glasse to reveal sin 2. A Bridle to restrain it 3. A Rule both within and without First A Glasse to reveal sin It discovers 1. Original sin I had not known lust but by the Law 1. It sets before us the Primitive righteousnesse wherein we were created 2. That there is something in us perfectly contrary to all this Colos. 1. 21. Acts 13. 10. 3. It discovers to us the dominion that this sinne hath over us Rom. 6. 12 14. 7. begin 4. Shews a man the filthinesse of this sinne 2 Corinth 7. 1. Iames 1. 21. Titus 1. 15. 5. Shews that this sin hath seminally all sins in it Iam. 1. 14. 1 Iohn 2. 15. 6. It discovers the deceitfulnesse of this sinne Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11. 7. Shews a man the demerit and miserable effect of this sin Rom. 8. 12. 2. Actual sin it shews 1. Every sin dishonours God his glory is denied debased 2. The perfection of the Rule Rom. 7. 12. 3. The harmony of the rule Iam. 2. 10. 4. It s spirituality it discovers the thoughts and intents of the heart 5. The infection of sin to a mans self if it be inward to others if outward it is called rottennesse plague leprosie 6. That one act of sin
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
to undergo the suffering p. 380. m. â—i â—400 l. 43. we have travelled in the night p. 409. l. 9. dele Ephes. 2. 14. p. 412. l. 15. Phil. 2. 8 9 10. p. 418. m. bore p. 419. l. 11. numberer of secrets p. 421. l. 31. dele Gal. 4. 1. p. 440. l. 9. dele not p. 445. l. 25. dele Luke 21. 31 32. p. 459. l. 16. dele Col. 2. 2. p. 468. l 27. the 70 Disciples p. 470. l. 14. safety p. 472. l. 41. rather p. 477. m. ipsas p. 497. solum p. 495. l. 15. in English Free will p. 507. l. 4. do only concern p. 518. l. 14. for the righteousness p. 531. m. dele body p. 533. l. 32. Scraphims l. 39. â—in'd were for ever p. 536. m. sue to the mercy of God in Christ. p. 566. l. 27. at some times more then other p. 621. m. dele we have no power over the world and Satan p. 624. l. 21. Lam. 3. 40 41 42. p. 645. l. 1. It is set down so p. 651. to l. 16. adde Suggestion is only the act of the tempter the rest of the tempted p. 655. m. significatu p. 678. l. 33. ostendit p. 692. m. De panis qualitate c. dele it being in the Text. p. 705. l. 30. dele Luke 22. 20. p. 706. l. 7. Christ is able p. 737. l. 22. of a dayes Fast in Nineveh and three dayes in Esther l. 23. 1 Sam. 31. 11 12 13. p. 771. m. dele and those in the Reformed Churches p. 779. m from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 787. m. dele Anglic. volunt Hommiâ—s l. 22. work p. 796. l. 50. to do some good that is to be done p. 811. m. 3. He admonisheth us of our forgetfulness in the best things when he saith Remember p. 813. l. 10 11. Matth. 5. 17. m. dele Philol. p. 845. l. 3. 2. It is designed for God p. 865. m. Prima Books printed for William Lee and to be sold at his Shop at the Turks-Head in Fleetstreet Together with the Prices of some of them ANnotations upon all the New Testament by Edward Leigh Esq Master of Arts of Magdalen-Hall in Oxford 1650. A Systeme or Body of Divinity in ten Books Wherein the Fundamental and main grounds of Religion are opened by Edward Leigh Esq Master of Arts in Magdalen-Hall in Oxford in Fol. 1654. about 240. Sheets The Saints Encouragement in Evil Times in 12. 1651. written by the said Author Edward Leigh An Exposition of the Prophecy of Haggie in fifteen Sermons by that famous Divine Iohn Reynolds D. D. in 4. 1649. An Exposition of the Psalms of Degrees The Young Mans Tutor both writ by T. Stint in 8. Heresiography or A Description of all the Heresies and Sectaries of these later times by Ed. Pagit 4. with new Addit 1654. Contemplations Sighs and Groans of a Christian published by W. Stiles Esq of the Inner Temple 12. The Saints Comfort in Evil Times 12. Gods Revenge against Murther in thirty Tragical Histories by l. Reynolds in Fol. Sylva Sylvarum or A Natural History in ten Centuries Whereunto is newly added The History of Life and Death or The Prolongation of Life both written by the Right Honourable Francis Lord Verulam in Fol. 1651. The Magnetique Cure of Wounds Nativity of Tartar in Wine Image of God in Man Also another Treatise of the Errours of Physicians Concerning Defluxions both published in English by D. Charleton Physician to the late King 4. 1650. The Darkness of Atheism dispelled by the light of Nature Written by the said Author in 4. 1653. A Discourse concerning the King of Spains Surprizing of the Valtoline Translated by the Renowned Sir Thomas Roe many times Embassador in Forain parts 4. The Roman Foot and Denaries from whence as from two principles the measure and weights may be deduced by Iohn Greaves of Oxford 8. 1647. A Treatise of the Court written in French by that great Counsellour De Refuges many times Embassadour for the two last French Kings Englished by Iohn Reynolds 8. Aminta A Pastoral Translated out of Tarqata Tasso 4. The Hebrew Commonwealth Translated out of Petrus Cuneus in 12. 1653. both translated by Clem. Barkesedal Cirtamen Religiosum or A Conference between the late King of England and the late Lord Marquesse of Worcester concerning Religion 4. 1652. Hugo Grotius his two Treatises Of God and his Providence and of Christ and his Miracles together with the said Authors judgement of sundry points controverted in 12. 1653. For the Sacred Law of the Land à learned book written by Iohn White Esq 8. 1653. A Generall Table to all the Reports of my Lord Coke in Engl. 8. 1652. The Battel of Agincourt fought by Henry the fifth the Miseries of Qu. Margaret with other Poems by Mic. Drayton Esq 8 The Odâ—s of Horace Selected and translated by Sir Thomas Hawkins in 12. The Spanish Gallant Instructing men in their Carriage to be beloved of the People in 12. Youths Behaviour or Decency in Conversation amongst men with new Additions of a Discourse of Powdering of Hair of black Patches and naked Brests 8. 1651 The Tillage of Light A Treatise of the Philosophers Stone 8. The Right of Peace and Warre in three Books written in Latine by the Illustrious Hugo Grotius together with the Life of the said Author will shortly be published in English in 8. large Books printed for W. Lee and some others and are to be sold at the Turks-Head in Fleetstreet together with the prices of the said Books The Christians Warfare against the Devil World and Flesh by Iohn Downam Fol. 16s. A Commentary or Exposition upon the Second Epistle of St Peter by Tho. Adams Fol. 1633. 20s. A Sixfold Commentary upon Genesis wherein six several Translations are compared by Andrew Willet in Fol. 16s s The Theater of Plants or a large Herbal by Iohn Perkinson Apothecary 2lb. Orlando Furioso Englished by Sr Iohn Harrington with the Translators additions of his Epigrams in Fol. 8s. Mare Clausum by Iohn Selden Esq of the best Impression in Fol. 6s. Books printed for Wil. Lee M. Walbanck D. Pakeman and G. Bedell Reports or new Cases of Law by Iohn March of Grayes-Inne Barrester 4. 1648. 2s. 8d. The Attournies Academy being the manner of Proceedings in all the Courts of Records at Westminster and other Courts of Law or Equity 4. 1647. 3s. Three learned Readings 1. By the Lord Dyer 2. By Sr I. Brograve 3. By Th. Risden Esq The Learned Argument upon the Writ of Habeas Corpus in Court of the Upper Bench with the opinion of the Court thereupon The Touchstone of Common Assurances by W. Sheppard Esq of the Middle-Temple 4. 1648. 5s. 6d. The Book of Oaths and the several Forms thereof both Ancient and Modern in 8 1649. Fleta an ancient Manuscript of the Laws of England published in print by Iohn Selden Esq and is to be sold by W. Lee M. Walbanck and D. Pakeman 4. 1647 8s. 6d. Books printed for W. Lee D. Pakeman
pur Theol. Scriptura est instrumentum sacrum quo doctrina divina ac salutaris à Deo per Prophetas Apostolos Evangelistas sideliter perspicuè aâ— plenè in libris canonicis veteris aâ— novi Testamenti est tradita Walaeus loâ— commun Vide Traictâ— de L'escriture Saincte par Mestrezat â— 9. What power of humane understanding could have found out the incarnation of a God that two Natures a finite and an infinite could have been concentred into one Person that a Virgin should be a mother that dead men should live again Dâ— Taylor on Rom. 8. 9. 10. The Person and Offices of Iesus Christ the Mediator are both altogether wonderful Isa. 9. 6. 1 Tim. 2 5. 3. 16. God and man united in one Person to unite God and man in one Covenant The purity and integrity of the Law shew the Divinity of it Mat. 22. 37. 5â— 7. ch per tot and the sublimity of evangelâ—cal mysteries Eph. 3. 8 9 18 19. 1 Cor. 2. 7 9. Rom. 11. 33. The holinesse and purity of the Law of Moses in that it accuseth and condemneth all men of sin and prescribeth perfect righteousness Herein it surpasseth the laws of all Countreys Common-wealths Kingdoms what soever Mr Perkins How to live well Triplex ratio est qua nobis innotescat sacrorum librorum authoritas Prima Ecclesiae testimonium eos libros approbantis recipientis commendantis Secunda interna Spiritus Sancti persuasio eam ipsam authoritatem cordibus nostris insâ—ulpâ—ntis certâ—que persuadentis Tertiâ— ipsorum librorum ut ita dicam genius Summum gradum obtinet testimonium Spiritus inâ—imum verò testimonium Ecclesiae Chamierus de Canone l. 1. c. 1. John 7. 18 and 5. 41. and 8. 50 54. All other writings teach a man to place felicity at best in himself and in his own vertue These lift up to God and bid him place his felicity in him Philosophers set their own names to the Books which they wrote against vain-glory and therein sought it themselves There are Lumina orationis in the Sermons of the Prophets which surpasâ—e the eloquence of all the Heathen a Augustine was so delighted with the Oratory of Ambrose that he contemned the Scripture as neither learned nor eloquent enough yet aâ—terward wheâ— he saw his own shallownesse he admired the profundity of Gods holy oracles and held the stile of them very venerabâ—e b Licet tam verba quam res â—manuâ—nâ—ibus suis Spiritus Sanctus dictâ—vit attemperavit tamen se cujusque amanuensis sâ—ylo â—ujusque saeculi dialecto unde alius est Iesaiae alus Amosi stylus Alia Mosis alia Jobi alia Davidis alia Ezraei Haggaei Danielis c. Dialectus Amama Anti-Barb Bibl. l. 3. Totus sermo â— medio sumptus est vulgatus usitatus quamvis altiori grandisono genere uti poterat Christus tamen humili contentus est Lege Geneseos librum quà m sunt omnia submissâ—â— Equidem arbitror nullam linguam adeò inaffectatam esse adeò â—implicem familiarem Hinâ— Dialogismis narratiunâ—â—lis similitudinibus plena sunt omnia Biblia Humâ—redus de Interpretatione linguarum l. 2. p. 268 269. c Hoc ego ingenuè prositeor caput illud 53. Isa. ad â—idem Christianam me adduxisse Johan Isaac contra Lindan Augustine heard a supernatural voice saying Tolle lege tolle lege He fiâ—st fell upon that place Rom. 13. 12 13. Confess 8. c. 12. d Scriptura simpliciter absque probatione omnia dicit affirmat in aliis libris probantur omnia quae ibi dicuntur per rationes argumentationes Biblia affirmant Deum creasse coelum terrâ—m affirmat mundum habuisse principium nihil probat hoc significat illum qui loquitur in Biblâ—is dicit ista verba esse tantae Authoritatis quod ei debet credi simplici verbo fine aliquo probatione Raimund de Sabund in Theol. naturali e Moses multum dicit sed nihil probat * Vide Voeâ— Thes. de Ratione Humana in Rebus Fidei prâ—cipuè Vedel Rationale Theol. lib. 2. cap. 6. lib. 3. cap 17. per totum Est Divinatio ergo sunt Del. Tâ—lly The fore-telling of future things is an evident sign of a Divinity and for that cause this kinde of prediction is called Divination as if to tel what events are to happen were a proper sign of a Divinity or Deity See Sr Walter Rawleighs Ghost l. 1. c. 12 If there be a God he ought to be worshipped he cannot be worshipped unlesse he manifest himself unto us as he hath done in the Scripture Vide Kimedoncium de Scripto Dei verb. l. 2. c. 16. The Lord is therefore careful to set a Star or Sclah to the fulfilling of predictions thirty times in the New Testament it is said Then was fulfilled that which was fore-told by such a Prophet Idoneum testimonium Divinitatis veritas Divinationis Tertullianus Apolog. c. 10. f Cyrus was prophesied of an hundred years before he was born Isa. 44. 28. Iosias three hundred before his birth 1 King 13. 2. g The Oracles of the Gentiles needed Delio natatore the swimmer Apollo to expound them Verba oraculorum fermè ambigua quae facâ—lè interpretationem ex qualicunque eventu acciperent Cicero de Divinatione 2. Utrum eorum accidisseâ— inquit verum oraculum fuisset Grotius do veritate Religionis Christianae lib. 4. * The predictions of the Prophets differ much from the devillish Prophecies of the Heathen Deu. 17. 15 16 Psalm 2. The Promises and Threatnings exceed the limits of any mortal power to bestow or inflict everlasting life and death and to assure the accomplishment this is the only reason The Lord hath spoken or The zeal of the Lord of hosts will do it h Primum quodque verissimum Tertul. The Jewish Nation was the most ancient of all therefore the Scripture which was delivered to them Cameron de verbo Dei i Between Orpheus his writings which was the Heathens ancientest Poet and Moses are at least five hundred years B. Andrews Moses antiquissimus fidelissimus Historicus Erpenius Vide Vossium de Philologia l. 10. Simson Parascev ad Chron. Cathol c. 1. k Mr Burroughs on Hosea Hoc primum est omnium canticorum quae fuisse unquam facta vel cantata sive in sacris sive in exoticis literarum monumentis proditum sit Sims Chron. Cathol par 10. l See the powerfull working of it in Pharaoh Foelix those in Acts 2. 37. 41. See Rom. 1. 16. 1 Cor. 2. 3. 14. 25. Isa. 11. 6 7 8 9 Heb. 4. 12. Ps. 19. 7. m Non movent sacrae literae sed non persuadent cogunt agitant vim inferunt Legis rudia verba agrestia sed viva sed animata flammâ—a aculâ—ata ad imum spiritum penetrantia hominem totum potestate Mirabili transformantia Picus Mirandula ad Hermolaum Barbarum n They did as it
Treasury of the Church Luk. 22. 44. Divine justice would not let go the sinner without a ransome nor the Redeemer without full satisfaction I am loath to beleeve that either the Father was so prodigall of his Sons life or that the Son was so carelesse of his own bloud that he would have poured out all if one drop would have served the 〈…〉 n. D. Hampton on Rom. 10. 4. See M. Pinchins Meritorious price of Redempt part 2. p. 88 89 90 91. See Exod. 21. 32. Matth. 26. 15. Rectè hic ex More Nâ—boâ—him observavit Cl. Drusius in Praeter pretium servi fuisse triginta siclos argâ—â—tcos liberi verò sexaginta Servator ergo non liberi sed servi pretio â—stimatus est De Dieu in loc Iudas for love of mony was content to sell his Master it may be he thought not to death but that his Master might shift away and deliver himself by miracle and he get the mony for when he â—aw that the Lord must die he was grieved M. Richardson in his Manuscript They accuse him of blasphemy the highest sin against the first Table and sedition the highest sin against the second c Pilate was his proper name and he was called Pontius of Pontia an Iland the place where he was born that lay near to Italy Ille Pilatus qui tempore Christi praefidem egerat sub Caio in tantas incidisse calamitates fertur ut necessitate compulsus ultro sibi manum intulerit suique ipsius interemptor divina illa ultrone ut par erat non diu parcente factus est Eus. Hist. Eccles. l. 2. c. 7. d Christs bloud was shed seven times Circumcisione horto corona flagellatione manibus pedious corde Numb 19. 4. Levit. 8. 11. Isaiah calleth the torments preceding his death with an elegant word â—aâ—urah Isa. 53. 5. and Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 24. Christs body was beat with scourges soedum supplicium as a Schoolman cals it a pain so base as might not be inflicted on a Burgesse of Rome He was whipt twice as is thought and that cruelly after the manner of the Romans to move the people to compassion by four as is gathered by the parting of his robes into four parts and those four all souldiers A Spanish Postiller writes that the Jews fearing Pilate would discharge him after stripes gave mony to the Officers to scourge him to death D. Clerke Christ was twice whipt with rods 1. Before the sentence of condemnation given for that end that he might have been set free and after condemnation ex instituto capitali He was whipt most grievously for so Psal. 128. 3. shews Montac Orig. Eccles. Tom. prior Part. post In crowning him with thorns the souldiers did not only wreath him a thick crown of thorns to stick his head full of them but after the putting it on to fasten it they did strike him on the head with their canes as Matth. 27. Mark 15. do plainly testifie So big were the nails with which they nailed him to the Crosse as the Ecclesiasticall History reporteth that Constantine made of them a bridle and helmet for his own use B Bils Full Redempt of mankinde by the death of Christ. pag. 5 6. Mortuus est in juventae vigore hoc est annos tres triginta natus ut magis charitatem erga nos ostenderet paternis jussibus obsequentiam tum enim posuit vitam quum erat vivere jucundissimum Lod. Viv. de verit Fid. Christ. l. 2. c. 15. The great misery that Christ underwent was in his soul when the Lord poured on him pure wrath Matth. 26. 38. The redemption of mankinde is called The travel of his soul Isa. 53. 10. Papists and Socinians say Christ suffered only in his body that his soul suffered but sympatheticè and secondarily but bodily sufferings could not make satisfaction for the sins of the soul lusts fight against the soul where the greatest debt was there must be the chiefest satisfaction Christ as our Surety must pay our whole debt the whole man is bound to the Law but principally the soul sin is primarily against that they sinned against their own souls Numb 16. See Micah 6. 9. The sufferings of the body will never make a man perfectly miserable It is not pure darknesse till the inward man be dark 2. The whole man was under the curse Gal. 3. 13. The body is but one part of the man therefore that could never pay the whole debt of the curse 3. Christ took soul and body and the infirmities of both that in them both he might make a sacrifice Isa. 53. 10. 4. Else many Martyrs suffered more then Christ for they suffered greater bodily torments some were cut in pieces some sawn as under yet they suffered with rejoycing because their spirits were filled with the consolations of God but the Lord withdrew the light of his countenance from Christ. 5. Christs sufferings in soul began before his bodily sufferings in the garden when he was in an agony Some say Christ was not silius irae because he was the Son of God but filius sub ira as a Surety Vide Grot. de satis Christ. c. 1. p. 11. Sandford de Descen Christ. ad Inferos p. 130 ad 152. Rivet Disput. 13. desatisf Christ. f It was usual with Pagans as Chrysostom writes to upbraid Christians with tu adoras crucifixuÌ„ Heading stoning or burning is not so odious among any people as hanging is among us it is called in special reproach A dogs death Abeat in malam crucem Orat. ad Verrem tertia Morâ— cousixorum in cruce est acerbissima quia configuntur in locis nervosis maximè sensibilibus scilicet in manibus pedibus ipsum pondus corporis pendentis continuè aâ—get dolorem cum hoc etiam est doleris diutâ—rnitas quia non statim in oriuntur ficut hi qui gladio interficiuntur Magnitudo doloris Christi potest considerari ex preceptibilitate patientis secundum animam secundum corpus Nam secundum corpus erat optimè complexionatus cum corpus ejus fuerit formatum miraculosè operatione Spiritus sancti sicut alia quae per miracula facta sunt fuerint aliis potiora ideo in eo maximè viguit sensus tactus ex cujus preceptione sequitur dolor Anima etiam secundum vires interiores efficacissimè apprehendit omnes causas tristitiae Aquin. part 3. Quaest. 46. Artic. 6. Vide Lactant. Div. Instit l. 4. p. 288 289 250. Quatuor causae sunt cur Christus crucis mortem sustinere voluerit Prima Quia accrbissima Secunda Quia ignominiosissima Tertia Quia gentilis non Iudaica erat Quarta Quia significabatur eam fieri pro salute omnium credentium ubicunque illi terrarum essent quod etiam representabatur expansione manuum Quo nimirum Christus allusit Joh. 12. 32. Mors crucifixio Christi in lege quoque