and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
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
chiefly exercised about the noblest creatures Angels and men Psa. 36. 6. Prov. 21. 10. God is an understanding Essence present in all places at all times with all persons therefore he must needs observe and know all their motions 2. All things are spoken and done by an influence of power derived from him He is the most principal worker of every action without a special and immediate operation of whose might the secondary cause would be dead and powerlesse 3. God hath given us a law to order men in all their words and carriages little and great 4. He is the Judge of all the world he must judge certainly infallibly and perfectly The Saints are under Gods peculiar providence Zach. 2. 18. The Lord orders every thing for their good Psal. 106 46. Nothing can do them hurt Psal. 46. 1 Luke 10. 19. Isa. 54. 17. The creatures are instrumentum arbitrarium not necessarium He is the governor of nature else he could not cross nature Neh. 9. 6. Heb. â— 3. Act. 17. 28 Tres sunt gradus divinae providentiae 1. Conservatio actio Dei qua essentias Creaturarum quoad species vel individua continuat corumque agendi vires conservat 2. Gubernatio actio qua prae summa sua autoritate potentia sapientia de rebus omnibus disponit casque pro arbitrio suo regit 3. Ordinatio qua Deus pro admirandâ— sua sapientia potentia omnia in ordinem redigit fines certos bonos constituendo media ad fines disponendo disposita regendo Isa. 10. 6 7. Wendelin God turns the misery of the godly to their special good and the prosperous estate of the wicked is an occasion of their woe Consectaries from Gods providence Satis constat Epicurum quem admodum animorum immortalitatem ita Dei providentiam sustulisse Voss. in Maimon de Idol c. 2. Gods providence is like a well-drawn picture which eyeth each in the room O tu bone Omnipotens qui sic curas Unumquem que nostrum tanquam solum cures sic omnes tanquam singulos August confes lib. 3 c. 11. His providence is conversant about sin but without sin The story of Ioseph is one of the fairest draughts of providence a lie cast him into prison and a dream fetcht him out Eliz. Young Vide Histoire universelle du D' Aubigne Tome premier l. 5. c. 1. 2. p. 371 372. c. 4. p. 379. I trust God which hitherto hath preserved and led me by the hand will not now of his goodness suffer me to go alone Q. Elizabeth Stow Chron. Psal. 106. 2. 14. 2. Psal. 92. 4 5. Psal. 107. ult Psal. 48. 8. Austin travelling on the way mistook it and thereby saved his life escaping an ambush of the Donatists See a special providence in Mr Clarks Life of Mr Dod. p. 411. Totum vitâ— meae curriculum plenum est mirandarum divinarum liberationum ex magnis morbis periculis calamitatibus nullum elementum est à quo non infestatus sum Scultet praefat ad curriculum vitae Res adoo cognitu necessaria atque utilis ut in duorum istorum Adami Christique rectanotitia à quo primo peccatum maledictio ab altero gratia omnis salus summam religionis bene constituat Augustinus Hoaâ—beek Anti-Socin l. 3. c. 3. Sect. 1. Gen. 3. 63. Eccl. ult Causa prima peccati erat Diabolus 2 Cor. 11. 3. secunda Adam Rom. 7. 14. 5. 12. Attende ordinem progressum humanae perditionis primò Deus dixerat Quâ—cunque die comederâ—â—is ex eo morte moriâ—mim Deinde mulier dixit Ne fortè moriamur Novissimè serpens dixit Nequaquam moriemim Deus affirmavit mulier quasi ambigendo illud dixit â—iabolus negavit Lomb. l. 2. distinct 21. Rev. 12. 9. and 20. 2. Adae peccatum primum non fuerit quod fructum ederit peccatum antè conceperit quo prolectus quodammodo protractus ad edendum suit Cumque eo animo esset etsi fructum omnino non attigisset tamen peccasset graviter quemadmodum quidam etiam Scholastici concedunt Sed hujus peccati extremus quasi actus suit edisse quod â—itatum erat Whitakerus l. 1. de peccato originali c. 14. Transgressionis perpetratio consummata fuit in esu fructus arboris prohibitae quae dicta fuit arbor scientiae boni mali sed hujus inobedientiae primus motus ac gradus necessaraò antecedebat externum illum actum comestionis ita ut rectè dicere liceat hominem fuisse peccatorem antequara externum illum actum comestionis perfecerat Peccatum illud fuit consummatum quoad humani generis defectionem in Adamo Adam enim proprâ—è fuit principium humani generis non Eva Hinc est quod de secundo Adamo legimus in Scripturis sed non de secunda Eva. Ames medul l. 1. c. 11. It was Praeceptum exploratorium The Serpent of all beasts was the best to creep into the garden unseen of Adam who was to keep the beasts out of it and to creep out again b The evil one findes nothing in me saith Christ and Eph. 6 12. If we had stood in our integrity say they Satan could have suggested objects to the senses but he could not have dealt immediatly with the Spirit Shepheards Theses Sabbaticae Septimo die cum perâ—ecisset Deus opussuum quod fecerat qui 〈…〉 ab omni opere diei septimo benedicens Sabbatum instituit consecraviâ— Gen. 2. 2 3. quippe in quo respiravit re credâ—iâ— se nec dum ut videtur peccato admisso aut pâ—na sontibus vel Angelis vel Hominibus à Deo insticta Usserii Annales veteris Pâ—â—â—amenâ—â— p. 2. Non est veriâ—imile tam multa varia quae inter Creationem ejus narraâ—tur â—acta in dimidium ferè uâ—ius 〈…〉 Simps Câ—â—on Cathol par 1. vide Cl. â—aâ—akerâ— Cinnum vide plura ibid. lib. 2. cap. 2. * Hoc itaque de uno cibi genere non edendo ubi aliorum tacita copia subjacebat tam leve praeceptum ad observandum tam breve ad memoria retinendum ubi praesertim nondum voluntati cupiditas resistebat Quod de paena transgressionis postea subsecutum est tanto majore injustitia violatum est quanto faciliore posset observantia custodiri Aug. de Civ Dei l. 14. c. 12. Vide Bellarm. l. 3. de Statu peccati ca. 9. 10. Rom. 5. 14. that is those which had not the Law clearly revealed to them Gen. 1. 26. 2. 16 17. Col. 3. 10. That man adorned by God with such excellent gifts of knowledge and holinesse created in integrity did yet sin in a matter wherein he might so easily have abstained it much heightens the sin The place also where the fault was committed aggravates the offence for Adam sinned in Paradise a holy place Apoc. 2. 7. and a Type of heaven Gen 3. 23. M. Ball. Nota hic ordinem gradum peccati
the guilt of our sins was upon him He loves his people 1. Before conversion Amore benevolentiae with a love of good-will and of pity which is properly shewed to one in misery Ezek. 16. 5. 2. After Conversion with a love 1. Of sympathy Isa. 63. 9. Heb. 4. 15. and 5. 2. 2. Of Complacency and delight Psal. 16. 10 11. that Psalm is a Prophecy of Christ see Ephes. 2. 5. This love of his delight is discovered four wayes 1. By his valuing of his people Since thou wast precious in my sight thou wast honorable 2. By his commendation of his Church and people as often in the Canticles 3. By his frequent visits Luke 1. 68. Rev. 3. 20. 4. By revealing his counsels to them Iohn 15. 15. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hosea 15. 5. he was moved with nothing but his own goodnesse Ezek. 16. 8. 2. Sure firm and unchangeable Rom. 5. 8 10. 1 Iohn 4. 10. Iohn 13. 1. and 31. 3. Infinite and Eternal which shall never alter Iohn 3. 16. It is without cessation Psal. 27. 10. Diminution Cant. 8. 7. interruption Rom. 8. 35. to the end or alteration every created thing is imutable 3. Effectual as is declared both by his temporal and eternal blessings 1 Iohn 3. 1. Dei amare est bonum velle 4. Sincere It is a love without any mixture love and nothing but love This is the motive which perswades Gods to communicate himself and act for his people Isa. 63. 9. Rev. 3. 19. and hath no motive but it self Deut. 7. 6 7 8. 1 Iohn 4. 8. God hath no need of us or our love nor doth not advantage himself by loving us Iob 22. 2. 5. Great and ardent Iohn 3. 16. and 15. 13. Rom. 5. 6 7. God bestows pledges of his love and favor upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts transforms us into his own image Cant. 4. 9. and 6. 5. see Zeph. 3. 17. We must love God Appreciativè love him above all things and in all Psal. 73. 24. Mat. 10. 37. Intensivè and Intellectivè with all our might and strength Affectu Effectu love him for himself and all things for the Lords sake else it is not 1. A Conjugal love 2. Not an equal love to love the gifts and not the giver We should love 1. All the Divine persons in the Trinity 1. The Father Ye that love the Lord hate evil 2. Christ for taking our nature upon him He gave himself to us and for us Cant. 5. 16. 3. The Holy Ghost for drawing our hearts to the knowledge of this great mystery Rom. 5. 5. 2. All the Divine properties and excellencies whereby God makes himself known to the sons of men Love him for his holiness Es. 6. beginning fidelity 1 Cor. 10. 13. Omniscience and Dominion The Scepter of thy Kingdom is a Righteous Scepter 3. We should love all his Ordinances Psal. 27. 4. and 84. beginning and all his discoveries to us in his word 2 Thess. 2. 10. We should expresse our love to him by our care in keeping his Commandments 1 Iohn 2. 3. Iohn 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2 3. 2. Our love should be conformed to Gods in loving the Saints Psal. 16. 3. Gal. 6. 10. Iohn 3. 14. 1 Pet. 1. 21. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 Iohn 3. 1. For the sureness greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. he hath given his son for a price his spirit for a pledge and reserves himself for a reward That Tantus so great a God should love Tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to love God 1. Beg this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate self-love and love of the world 1 Iohn 2. 15. There are many promises made to the love of God 1. Of Temporal blessings Psal. 91. 14. Rom. 8. 28. 2. Spiritual all the comforts of the Gospel 1 Cor. 2. 9. 3. Of heavenly and eternal blessings Iames 1. 12. and 2. 5. 1. God is Maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him Psal. 116. 12. 3. He desires us to love him Deut. 10 4. Mark 12. 33 4 This affection onely and joy abide for ever 1 Corinth 13. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evil ' prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Hab. 1. 13. Prov 11. 1. and the creature which ob stinately and stubbornly persisteth in evil so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. and 5. 6. Prov. 16. 5. 2. The cause and condition of the object hated is sin for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himself with the filth of sin all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sin But although God cannot hate the creature unlesse as sinful yet not every degree of sin but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne reigns 3. The effect of Gods hatred is to punish the person whom he hates Psal. 9. 11. whom when once it is rejected by God troops of evil do invade God both permitting and commanding and this actual hatred or outward manner of manifesting it it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion Consider 1. The unsupportable horrors of conscience Prov. 18. 14. 2. The painful death of little children Rom. 5. 14. 3. How grievously God
as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
that are under their charge Secondly This Office is to continue till the end of the world 1. From the Institution of Christ appointing this Office 1 Cor. 12. 28. in the last and purest times Revel 21. 14. the twelve foundations are the twelve Apostles 2. From the promise made to it which supposeth that the subject of the power shall remain Mat. 28. ult See Ier. 3. 15. Isa. 66. 2. 3. The necessity of this Office is as great now as ever The ends of it are two The gathering and perfecting of the Saints Ephes. 4. 11 12. So long as one Saint is to be converted and one grace to be compleated there needs a Ministery For that part of the Objection That their Calling is Antichristian In these licentious dayes several truths in Pamphlets are called Antichristian Baptizing children frequenting Ordinances the Ministery the Doctrine of the Trinity that Magistrates should meddle with matters of Religion that we prove our Justification by our Sanctification Meeting-places or Churches for the people of God to assemble publickly in The Papists say We have no true Ministery because at the Reformation we received it not from Rome The Brownists say Our Ministers are not rightly called into their Offices because we received it from Rome Not every thing ordained by Antichrist is forthwith to be rejected but onely that which he doth quà Antichristus as he is Antichrist But Bâ—shops were before ever Antichrist appeared in the world Hilary against the Arians saith Quisquis Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium That Church Ministery and Sacraments where Christs holy Spirit is graciously effectually and savingly present can no more be denied the name of a true Church then that man can be denied the name of a true man who eateth drinketh walketh speaketh reasoneth and performeth all the operations of sense motion and understanding we may feel in our selves the power and efficacy of our Ministery and Sacraments Brown the Father of the Brownists was the first of note that did separate himself from the Church of England and said that we had not a Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament in stead of bread whereupon he began to think better of the Church of England and returning home he became Pastour of a Church in Northamptonshire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its corruptions should be a true Church It is a necessary act of a Ministers Call to be ordained by other Ministers not necessarily a Bishop the Reformed Churches beyond Seas used not that but the Imposition of Presbyters and in England no Bishop could ordain alone but Presbyters besides him were to lay hands on the man ordained Of the Ministers Calling Some say the inward Calling of a Minister is a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and Mans salvation See Act. 8. 21. Simon Magus refused his heart was not right or straight before God Not sufficient inward gifts of minde of knowledge learning and vertue is the inward Calling to the Ministery because all these things may befall such an one as ought not to undertake the Ministery at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church For the outward Calling there is no particular manner or kinde of Calling binding the conscience to that and no other because bare example without a precept doth not binde He hath the outward Calling to the Ministery who is appointed to this by such who are intrusted with this care Paul left Titus in Creet to ordain Elders that is Ministers There is a double Calling necessary to a Dispenser of the Mysteries of Salvation Inward and Outward The Inward inableth them the Outward authorizeth them to discharge their sacred Function Where there are gifts if God encline the heart of the party to enter into the Ministery there is an inward Calling yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary we are not now to expect extraordinary Callings since miracles are ceased The ordinary Calling is by the imposition of the hands of the Presbytery Ier. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at least approved of Doctor Featleys distinction of Clergy and Laity The Calling of men to the Ministery is either Immediate and Extraordinary such as the Prophets had in the Old Testament and the Apostles had by Christ himself mediate and ordinary such as is now a days of Pastours both are divine every Minister is as truly called though not as immediately as in the Primitive times Matth. 9. 38. Act. 20. 28. Munus Apostolicum the Apostolical Function is ceased because the Apostolical gifts are ceased speaking by an infallible spirit speaking all languages having care and rule of all Nations Ordinary Presbyters are appointed by the holy Ghost Ephes. 4. 11. Pastours who have an ordinary mediate Call are made the gift of God as well as the extraordinary Offices they are both equally divine but they differ in three things 1. Those which are immediately called have God only for the Authour as Paul saith called by God and not by men 2. Those which are immediately called are for the most part endowed with a singular priviledge of not erring and gifts of miracles though sometimes it be otherwise 3. They are not tied to one particular Church but are sent to all indefinitely an immediate Call is not now to be expected The nature of a Ministers Call consisteth in two main things Election and Ordination In the Reformed Churches of France and Geneva the people give no voices in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the Pastours and Guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist. 83. Some say the original power is in the Church Acts 1. 14. the formal in the Ministers as to see is originally in the whole body but formally in the eye
Wisdome is one principal part of the excellency of the holy Angels as they excel in power so in wisdome so saith the woman to David My Lord is wise as an Angel of God intimating that wisdome is an angelical thing Salomon being put to his choice asked wisdome at Gods hands and God himself approved and commended his choice and rewarded it also with an addition of other things as it were advantages and appendices to it giving him as a wise heart so likewise store of riches and honour Reasons 1 It perfecteth the best faculty of the best part of the best creature of all that God hath made in this inferiour world Wisdome is a gift peculiar to men beasts have strength swiftnesse beauty Wisdome also is a quality that pertaineth to the best part of man his soul it perfecteth reason the understanding and the will too making the one to judge and discern rightly and the other to choose rightly the one to see the best things the other to take the best and leave the worst and to persist in using the best means for attaining the best things for wisdom standeth in these two things in ability to discern what is most beneficial and good and what helps do most conduce to the getting of it and to sway the soul to a ready choosing of those means and right using them for the gaining of those benefits By wisdome the holy Ghost meaneth not so much the speculative wisdom which is called learning the universal knowledge of all things humane and divine the understanding of great and wonderfull things as one defines it but that which is termed Prudence the ability of managing affairs discreetly the vertue of getting things necessary for our welfare The Scripture telleth us of two sorts of wisdome a good wisdome and a bad the good properly so called because it is worthy that name the bad improperly because of some resemblance it hath in some respects unto the good The good wisdome is first and chiefly spiritual by which the minde is enabled to see and attain its chiefest highest most noble end its fellowship with God its eternal welfare and happinesse called A being wise to salvation 2. Natural which is an ability to see and obtain the natural good even those benefits which God hath provided for men to enjoy in this world Secondly Evil wisdome called by St Iames Earthly sensual and devilish termed so from the objects of it the things about which it worketh even about earthly sensual and devilish things Wisdome is an excellent gift for these reasons also three things commend a thing and make it appear most excellent 1. Rarity 2. Difficulty 3. Usefulnesse and profit First It is a rare thing Eccles. 8. 1. Secondly It is a most difficult thing to get therefore the holy Ghost bids us Dig for it cry for it search for it as for hid treasure Thirdly It is most usefull and beneficial in regard of himself that hath it and others too 1. He that hath it gets by it comfort good successe and constant prosperity 2. It is an honour to him before all men The wise shall inherit glory it will make the face to shine like an ointment Solomons wisdome commended him to all the world Dr. Hall cals him the Oracle the Miracle of wisdome VVhere shall we find a wise man like this said Pharaoh of Ioseph 3. It makes him very beneficial to others A poor wise man delivered a City that was besieged by a mighty man A skill to perform things well and fitly that is meant by the word wisdome in Scripture Bezaleel was filled with wisdome A wise master-builder saith Paul It is such a knowledge of things as inableth a man to order his actions and whole life aright Wisdome whether natural or spiritual all good wisdome is Gods gift the inspiration of the most high giveth wisdome out of his mouth cometh understanding The chief ground The beginning of wisdome is the fear of the Lord. A good understanding and obedience have all they which do his precepts This is the foundation of spiritual and true natural wisdome without which a man may have wit and craft but wisdome he cannot have except such wicked wisdome as St Iames describes These vertues of fearing God and obeying him are both main parts of wisdom and the foundation of it Some common means for attaining both these kinds of wisdome First See our own want of wisdome together with the worth of it that we may earnestly desire it for spiritual wisdome Paul saith If any would be wise he must become a fool that he may be wise his meaning is he must take notice of his own folly 1 King 3. 9. Secondly We must pray for it earnestly Iam. 1. 5. Spiritual wisdome was never obtained without it and the other is not else sanctified to a man Thirdly Converse with the wise Prov. 13. 20. Fourthly Oppose those things which are contrary to it 1. Strong passions especially wrath and anger this dwels in the bosom of fools and exalts folly 2. Conceitednesse of ones self There is more hope of a fool then one that is wise in his own conceit 3. Rashnesse in doing things hastily and on a sudden and of his own head without deliberating with himself and consulting with others 4. Voluptuousnesse He that follows the idle is destitute of heart The special means of getting spiritual wisdome 1. To be constant and diligent in reading and pondering on the Scriptures Gods oracles Prov. 1. 4. Psal. 119. 98 99 100. These writings will make us wise to salvation and teach us also how to be wise in the world and to order all our affairs with judgement To which adde prayer and practice Manifest Signs and fruits of wisdom The Scripture gives some general rules of discretion First To take the due time and fit season of things As the Ant labours in Summer against Winter so Salomon saith the wise man will labour in harvest Secondly To be wary and deliberate walking by advice and counsel and not follow his own head A wise man is of a cool spirit In the multitude of counsellors is peace Thirdly To use due secrecy to know how to keep such things to ones self as should be reserved Fourthly To be somewhat hard of belief A fool believes every thing but a wise man will enquire into matters Fifthly To know and preferre the most needfull things in the first place Sixthly Will take reproof well Rebuke a wise man and he will love thee Great natural wisdome separated from holinesse makes a man the more wicked and mischievous as Ahitophels wisdome 2 Sam. 16. 22 23. enabled him to do more mischief The Apostle saith The wisdome of this world is foolishnesse with God And St Iames tels us That this wisdome is earthly sensual and devilish We may see it evident in the Devil who is of great understanding but utterly unholy and therefore the worst of all Gods creatures
Joh. 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. 1. He is to be a good example and pattern unto his people in love faith patience and in every good work 1 Tim. 4. 12. 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk aright Gal. 2. 14. 2. He is to feed the flock diligently and faithfully to divide the Word of truth aright 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk aright Matth. 28. 19. Woe to me if I preach not the Gospel Popish Writers call our Ministers in disdain Praedicantici 3. To dispense the Sacraments Go teach and baptize 4. To go before them and take heed to the flock One saith A good Minister should have five properties 1. Be sound in the faith 2. Of an unblameable conversation 1 Tim. 3. 2. Acts 20. 28. 3. Of competent abilities 4. Diligent and painful Verbi Minister es hoc age was Mr. Perkins's Motto 5. Not usurp the Office but be called in an orderly way Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4. Papists say our Ministry is a nullity the Separatists say it is of the Devil and Antichrist There is first the inward calling of a Minister a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and mans salvation Not sufficient inward gifts of minde of knowledge learning and vertue is the inward calling to the Ministry because all these things may befall such a one as ought not to undertake the Ministry at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church 2. Outward to be appointed to this Office by such who are intrusted with this care Paul left Titus in Crete to ordain Elders that is Ministers The nature of this Call consists in two main things Election and Ordination Thus much for those Superiours which have authority in the Church and their inferiours The superiours and inferiours in Common-wealth follow and those are Magistrates and Subjects The chief duties of the Subject are honour and submission Command 5. Rom. 13. 1. In heart to reverence and outwardly to obey the Magistrate This honour and reverence includes within it a triple act 1. Of the minde in a due estimation and valuing of their place and dignity 2. Of the will in an humble inclination thereof unto them because of their excellency 3. Of the body in outward behaviour and carriage towards them Good Subjects must willingly obey the Supreme and lawful Magistrate Reas. 1. From the Authority put upon him by God he hath intrusted them with a portion of his own Authority and made him Commander in his own stead in obeying him we obey God if he abuse not his authority against him and contrary to his will and the trust reposed in him 2. From the end of Government the common good and the preservation of the welfare and society of the good But 1. This obedience must not be absolute and illimited God onely hath an authority over us it is better to obey God then man 2. So far must obedience be yeelded to their commands as they do not evidently tend to the overthrow and ruine of the common society Subjects are willingly to pay Tribute to a Prince or State David had Tribute Rom. 13. 6 7. Render to Caesar the things that are Caesar's Reasons 1. The state of Princes needs such support and supply 2. The fruit profit and benefit of his labours redoundeth to his Subjects 2. The duty of Magistrates 1. That there should be Magistrates 2. What is their duty It is the will of God that some men should rule over others 2 Sam. 23. 3 4. Civil Magistracy is a Divine Institution Dan. 4. lat end Prov. 8. 16. Rom. 13. 1 2. Reasons 1. God hath given some more eminent Titles then others they are called The foundations of the Earth Psal. 82. 5. the pillars and shields of the Earth Pastors Shepherds Saviours the Stay of our Tribes Cyrus my Shepherd Fathers Iob saith I was a Father to the poor 2. Gods appointment By me Kings reign God led Israel by Moses ruled them by Judges and Kings 3. He hath given them authority The judgement is not yours but Gods 4. He gives them ability to rule In the Heavens there are two great lights and they not equal in the Earth there is the Lion among Beasts in the Sea the Leviathan among fishes in the air the Eagle among the Fowls God hath not equalled men in their naturals stature senses in their intellectuals nor graces Government was necessary 1. In innocency God appointed order among Angels 2. In the corrupt estate Societies need it for restraining evil Hab. 1. 14 15. supporting good else shame and fear the curbs of sin will be taken away Man is a sociable creature 3. In the state of grace Tit. 3. 1. Object The Apostle Peter 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature Sol. It is Ordinatio Divina secundum substantiam humana secundum modum sinem It is Divine in regard of the chief Authour but humane subjectively or objectively because it is about the society of men and finally because it was instituted for the good of men Magistracy in general is appointed by God but the particular form whether Monarchy Aristocracy or Democracy is a humane Institution Crocius in his Antiweigelius part 2. c. 9. quaest 1. proves that Verè fidelis Magistratum potest gerere and answers the Arguments against Magistrates Evil Magistrates are a scourge to a people A certain holy man they say expostulated on a time with God why he had permitted Phocas being so cruel a man to be Emperour To whom a voice answered That if a worse man could have been found he should have been set over them the wickednesse of the world requiring it 2. The duties of the Magistrate Zanchius saith there are three Offices of a Magistrate 1. To ordain both those things which belong to Religion and the Worship of God and to publick peace honesty and justice 2. To judge impartially or as the Prophets speak to do justice and judgement Magistrates of all men should be just 2 Sam. 23. 3. in regard of their eminent place justice will secure them 3. To punish evil doers with the Sword Rom. 13. 4. Casaubon in his Commentaries upon Polybius reports of one Hiero King of Syracuse that he obtained that large Empire not by right of succession although in times past obtained by his Ancestors nor by violence but from the admiration of his vertue and that he administred that Kingdome after he had got it alwaies with clemency dexterity and faith and lived about 90. yeers integris omnibus
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary