after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
the Lords Prayer in particular with the Preamble thereof 38. Of the three first Petitions which concern Gods glory 39. Of the three latter which concern our necessities 40. Of the conclusion of the Lords Prayer wherewith is to be handled the point of praise and thanksgiving 41. Of fasting 42. Of mutuall edifying one another and liberality towards the poor 43. Of Ministers and ministery of the Gospel and therein of preaching and hearing the Word 44. Of the Appendants of the Word Sacraments which are the seals of the promises and Ecclesiasticall censures which are the seals of the threatnings of the Gospel 45. Of the ministery of the old Testament before the comming of Christ with the Word Types and Sacraments thereof 46. Of the ministery of the new Testament and comparing the Word and Sacraments thereof with the old 47. Of Baptisme 48. Of the Lords Supper 49 Of the divers estates of the Church in prosperity and under persecution in integrity and corruption and the rending thereof by schismes and heresies 50. Of death and the particular Judgement following 51. Of the generall Judgement and therein of the Judge Christ Jesus his comming in glory and the parties to be judged both quick and dead with the resurrection of the one and the change of the other 52. Of the last sentence and the execution thereof of the torments of the damned and joyes of the blessed A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION 1 TIM 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appeare to all WHat is that which all men especially desire Eternall Life and Happinesse How doe men look to obtain Happinesse By Religion which is a thing so proper to man that it doth distinguish him more from beasts then very Reason that is made his form for very beasts have some sparkles or resemblance of Reason but none of Religion Is Religion generally to bee found in all men Yes for the very heathens condemned them to death that denyed all Religion and there is no people so barbarous but they will have some forme of Religion to acknowledge a God as all India East and West sheweth May a man bee saved by any Religion No but onely by the true as appeareth Joh. 17. 3. This is life eternall to know thee and whom thou hast sent Jesus Christ and He that knoweth not the Son knoweth not the Father Which bee the chiefe false Religions that are now in the world Heathenisme Turkisme Judaisme Papisme What doe you observe out of this diversity of Religions in the world The misery of man when God leaveth him without his Word an example whereof may bee seen in the Idolaters 1 King 18. 27. and Rom. 1. 22 23. and some making a stick or a straw othersome a red cloth for their God as the Lappians Seeing then there are so many Religions in the world and every one looketh to obtain happinesse by his own Religion of what Religion are you I am a Christian. What is Christian Religion It is the acknowledging of the onely true God and of Jesus Christ whom hee hath sent How prove you that By that saying of our Saviour Christ Joh. 17. 3. This is life everlasting which is the reward of Christian Religion that they may know thee to bee the onely true God and Jesus Christ whom thou hast sent where hee meaneth not a bare contemplative knowledge but a thankfull acknowledging which comprehendeth all Christian duties consisting in faith and obedience for hee that being void of the feare of God which is the beginning and chiefe point of knowledge Prov. 1. 7. abideth not in God but sinneth dwelleth in darknesse who hath neither seen God nor known him 1 Joh. 3. 6. What doe you call the Doctrine which sheweth the way unto everlasting life and happinesse It is commonly termed Theologie or Divinity and the familiar Declaration of the principles thereof for the use especially of the ignorant is called Catechising Heb. 5. 12 13 14. 1 Tim. 6. 1 2. What is Catechising A teaching by voyce and repetition of the grounds of Christian Religion Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19. Where should it bee used and by whom Both at home by the Master of the House and in the Church likewise by the Minister Why at home Because houses are the Nurseries of the Church Shew some reasons and arguments to prove the necessity of Catechising and instructing in Religion First God accounteth of Abraham for his care in this duty Gen. 18. 19. Secondly Hee commandeth all parents to perform this duty to their children Deut. 6. 6 7. Ephes. 6. 4. Thirdly all children are made blinde in the knowledge of God and of Religion by Adams fall and consequently they must bee inlightened and informed by teaching if they will not dye which Solomon therefore commandeth Prov. 22. 6. and our Saviour Christ biddeth children bee respected Mark 10. 14 15 16. Fourthly the examples of the godly for this duty in bringing their children with themselves to holy exercises So Hannah brought up Samuel to the Tabernacle 1 Sam. 1. 24. and Mary Jesus to the Temple when hee was twelve yeeres old Luk. 2. 42. by which wee perform the effect of consecrating our children to God Exod. 13. 2. Fifthly common equity should move Parents to this duty for as their children receive from them originall sin by which they are made so blinde in Gods matters it is equity they should labour to remove that blindnesse by teaching them after Gods Word Sixthly God promiseth as the greatest blessing to men that their children should speak of him under the Gospel Joel 2. 28. Act. 2. 17. But is it not some disgrace and basenesse that men of yeers and place should bee Catechised If men will bee Christians which is their greatest honour they must hold it no disgrace to learn Christ Noble Theophilus held it none who was thus catechised as Luke sheweth Chap. 1. 4. likewise Apollos Act. 18. 28. To come then to the declaration of Christian Religion tell mee wherein doth the happinesse of man consist Not in himself nor in any other created thing but only in God his Creator who alone being infinite is able to fill the heart of man How may wee come to injoy God By being joyned unto him and so partaking of his goodnesse for happinesse is to bee found by acquaintance and fellowship vvith him vvho is the foundation of blessednesse man so knowing him or rather being known of him that hee may serve him and bee accepted of him honour him and bee honoured by him By what means come wee to the knowledge of God By such means as hee hath revealed in himself for God dwelleth in the light that no man can come unto vvhom no man hath seen nor can see 1 Tim. 6. 16.
lesse yet in his Narration contrary to the second book of Maccabees in many places and to Josephus in somethings For example The first book of Maccabees saith that Antiochus dyed at Babylon in his bed beeing grieved in minde for tidings brought to him out of Persia 1 Mac. 6. ver 8. 16. But in the first chapter of the second book of Maccabees it is said that hee was cut in peeces in the Temple of Nanea and in the ninth chapter of the same book that hee dyed of a grievous disease of his bowels in a strange Country in the Mountaines 2 Mac. 9. 28. The second book of Maccabees is farre worse for the abridger of Jasons Chronicle which did set it forth doth not onely confound and falsifie many stories as it is easie to bee proved out of the first book of Maccabees Josephus and others but also whilst he giveth his sentence of divers facts doth more bewray the weaknesse of his judgement as hee commendeth Razis for killing himself 2 Mac. 14. 42. and Judas for offering sacrifice for the dead that were polluted with Idolatry 2 Mac. 12. 45. whereas it is to bee thought rather that the sacrifice was offered to pacifie the wrath of God for them that were alive that they should not bee wrapped in the curse of the wicked as in the story of Achan Josh. 7. yet hee is the more to bee born withall because hee confesseth his insufficiency 2 Mac. 15. 38. which agreeth not with the Spirit of God The additions unto Ester are fabulous convinced of many untruthes by the Canonicall book as namely first in the Apocryphall Ester Mordecai is said to dream in the second yeer of Ahashueros chap. 11. 2. but in the Canonicall the seventh yeer Ester 2. 16. And Bellarmine making the dream in the seventh yeer and the conspiracy in the second maketh five yeers difference and is contrary to Chap. 11. 2. The true saith that Mordecai had no reward Ester 6. 3. the false saith hee had Chap. 12. 5. Thirdly and the false also Chap. 12. 6. The true calleth and the false also Haman an Agagite Ester 3. 2. that is an Amalekite the false calleth him a Macedonian Chap. 16. 10. Also the authour of those additions describeth the countenance of the King to bee full of cruelty and wrath Chap. 15. 7. yet hee maketh Ester to say it was glorious like an Angel of God and full of grace Chap. 13. 14. either lying himself or charging Ester with impudent lying and flattering The Book of Wisdome is so farre off from being any book of the Old Testament that it is affirmed by divers ancient Writers that it was made by Philo the Jew which lived since Christ as S. Jerome witnesseth preface in Proverbs howsoever the Authour would fain seem to bee Solomon Chap. 9. 8. See his cruell sentence against Bastards in the end of the third Chapter Jesus the son of Syrach sheweth the frailty of man in divers places of Ecclesiasticus and namely Chap. 46. 20. where hee acknowledgeth that Samuel indeed and not a wicked spirit in the shape of Samuel was raised by the Witch of Endor 1 Sam. 28. also Chap. 48. 10. hee understandeth the Prophesie of Malachi of the personall comming of Elias which our Saviour Christ doth manifestly referre to John the Baptist Matth. 11. 14. The third book of Esdras is full of impudent lies and fables convinced by the book of Ezra Nehemiah Haggai and Ester For example Ezra saith that all the vessels of gold and silver which Cyrus delivered to Sheshbazzar were by Sheshbazzar carried from Babylon to Jerusalem Ezr. 1. 11. This Esdras saith they were onely numbred by Cyrus not sent but afterwards Darius delivered them to Zerubbabel and by him they were brought to Jerusalem Esdras 4. 44. 57. The fourth book of Esdras is now rejected of the Papists themselves as it was of Hierome containing also many falsities dreams and fables Chap. 6. 49 50. Chap. 13. 6. 4. 44. c. and Chap. 14. 21 22 c. Thus much for the books of the Old Testament in what language were the books of the New Testament writen In Greek because it was the most common language best known then to the Jews and Gentiles teaching that all Kingdomes should have the Scriptures in a language which they understand How are the Books of the New Testament distinguished They are of things revealed Before the writing of them which are either Historicall five in number containing the History of Christ the 4 Gospels according to Matthew Mark Luke John His Apostles viz. the Acts. Doctrinall 21 Epistles of Paul to the Romans Corinthians 1 2 Galatians Ephesians Philippians Colossians Thessalonians 1 2 Timothy 1 2 Titus Philemon Hebrewes James Peter 2. John 3. Jude After the writing of them as the Apocalyps or Revelation of S. John which is the Propheticall Book of the New Testament Is it agreed that all these books and they alone are the holy Scriptures of the New Testament Yes howsoever in ancient time they have not been all received with like consent yet they have the Testimony of all ages and there is nothing in any of them repugnant to the rest of the Canonicall Scriptures Were there never any Books of the Canonicall Scriptures lost No Heaven and Earth shall perish before one jot or tittle of them shall perish What say you to the Book of Gad and Nathan 2 Chro. 9. 29. of Ahijah and Iddo 2 Chro. 9. 29. and Pauls Epistle to the Laodiceans Col. 4. 16 These books often mentioned in the Old Testament were not Canonicall Scripture but civill Chronicles wherein the matters of the Common-wealth were more largely writen as the Chronicle of the Medes and Persians Esther 10. 2. and the Epistle mentioned Col. 4. was rather of the Laodiceans to Paul then of Paul to the Laodiceans What bee the properties of the holy Scripture First they are perfectly holy in themselves and by themselves whereas all other writings are prophane further then they draw some holinesse from them which is never such but that their holinesse is imperfect Secondly the authority of these holy writings inspired of God is highest in the Church as the authority of God whereunto no learning or degree of Angels or men under what name or colour soever it bee commended may bee accounted equall Gal. 1. 8 9. 2 Thess. 2. 2. neither can they bee judged or sentenced by any Thirdly the bookes of holy Scripture are so sufficient for the knowledge of Christian Religion that they doe most plentifully contain all Doctrine necessary to salvation they being perfectly profitable to instruct to salvation in themselves and all other imperfectly profitable thereunto further then they draw from them whence it followeth that wee need no unwriten verities no traditions or inventions of men no Canon of Councels no sentences of Fathers much lesse Decrees of Popes for to supply any supposed defect of the writen Word or for to give us
so full of Parables and Allegories as they are The whole Doctrine of salvation is to be found so plain that it needeth no Commentary and Commentaries are for other places that be dark and also to make more large use of Scripture then a new beginner can make of himself which we see necessary in all humane Arts and Sciences Further though speech of Scripture seem hard at first yet by custome it becommeth easie as reading doth to children Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter Acts 8. 31. Though he understood not some harder places yet that hindered him not from reading plainer places Obj. 5. The multitude of learned men that fall into heresies which they labour to confirm by Scripture proveth that the Scripture is dark It is their naughty hearts that come not with an humble and godly affection that maketh them doe so Obj. 6. But now we see by experience that there are many that daily reade the Scriptures and yet understand not the thousandth part of them They reade them not with care and conscience with prayer and study but like the women who are always learning but never come to the knowledge of the truth 2 Tim. 3. 7. Obj. 7. If the Scriptures then be so plain and perspicuous what need is there of an Interpreter First to unfold obscure places Acts 8. 31. Secondly to inculcate and apply plain Texts 2 Pet. 1. 10. 1 Cor. 14. 3. Why did God leave some places obscure in the Scriptures First that we might know that the understanding of Gods Word is the gift of God and therefore might beg it of him by continuall prayer Secondly lest we should flatter our wits too much if all things could presently be understood by us Thirdly that the Word for the high and heavenly mysteries contained therein might be accompted of which for the plainnesse might be lesse esteemed Fourthly that prophane dogs might be driven away from these holy mysteries which are pearls prized highly by the Elect alone Matth. 13. 45. but would be trodden down by swine Mat. 7. 6. Fiftly that wee might be stirred up to a more diligent search of the same Sixtly that we might esteem more of the Ministery which God hath placed in the Church that by the means thereof we might profit in the knowledge of these mysteries What assurance may be had of the right understanding of the Scriptures For the words it is to be had out of the originall Text or Translations of the same for the sense or meaning onely out of the Scriptures themselves Nehem. 8. 8. which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation Why must the interpretation of words be had out of the originall Languages Because in them onely the Scriptures are for the letter to be held authenticall and as the water is most pure in the Fountain by the springing thereof so the right understanding of the words of the holy Scriptures is most certain in the originall tongues of Hebrew and Greek in which they were first written and delivered to the Church out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues What gather you from hence That all Translations are to be judged examined and reformed according to the Text of the ancient Hebrew and originall Chaldee in which the old Testament was printed and the Greek Text in which the new Testament was written and consequently that the vulgar Latin Translation approved by the Tridentine Councell for the onely authenticall Text is no further to be received of true Christians then it agreeth with the originall of the Hebrew and Greek Text. But what say you of the Greeke Translation of the old Testament commonly called the Septuagint approved by the Apostles themselves The same as we say of other Translations for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them where it differed not in sense from the true Hebrew yet where it differed from it they left it as by many examples may be confirmed vide Hieron Prolog in Matth. How can the certain understanding of the Scriptures be taken out of the originall tongues considering the difference of reading in divers Copies both of Hebrew and Greek as also the difficulty of some words and phrases upon which the best Translators cannot agree Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament which came by fault of writers yet in most by circumstance of the place and conference of other places the true reading may be discerned and albeit in all it cannot nor the Translator in all places determine the true interpretation yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion because the Ten Commandements and the principall Texts of Scripture on which the Articles of our faith are grounded the Sacraments instituted the form of prayer taught which contain the sum or substance of Christian religion are without all such diversity of reading or difficulty of translating so plainly set down and so precisely translated by consent of all men learned in the tongues that no man can make any doubt of them or pick any quarrell against them Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit for no man knoweth the things pertaining to God but the Spirit of God 1 Cor. 2. 11. and no prophesie of Scripture is of any mans own interpretation for prophesie was not brought by the will of man but the holy men of God spake as they were led by the holy Ghost 2 Pet. 1. 20 21. The interpretation therefore must be by the same Spirit by which the Scripture was written of which Spirit we have no certainty upon any mans credit but onely so far forth as his saying may be confirmed by the holy Scriptures What gather you from hence That no interpretation of holy Fathers Popes Councels Customs or practise of the Church either contrary to the manifest words of the Scriptures or containing matters which cannot necessarily bee proved out of the Scriptures are to bee received as an undoubted Truth How then is Scripture to bee interpreted by Scripture According to the Analogie of Faith Rom. 12. 6. and the scope and circumstance of the present place and conference of other plain and evident places by which all such as are obscure and hard to bee understood ought to bee interpreted for there is no matter necessary to eternall
is in perpetuall action living and moving in it selfe hereof is that speech in the Scripture so often used The Lord liveth hereof likewise is that form of asseveration or oath used so often both by God Num. 14. 21. Rom. 14. 11. and by man 1 Sam. 19. 6. Jer. 4. 2. As the Lord liveth and hereof it is that the Lord so ordinarily in the Scriptures hath the name of the living God Psal. 42. 2. Jer. 10. 10. Heb. 3. 12. 10. 31. Why is God called a living God For four causes first because he only hath life in himselfe and of himselfe and all other creatures have life from him Psalm 35. 10. 36. 9. 1 Tim. 6. 16. John 5. 26. Because he is the onely giver of life unto man Genes 2. 7. Acts 17. 28. Because he is the God especially not of the dead but of the living Mat. 22. 32. for all live unto him To distinguish him thereby from all the false Gods of the heathen which have no life in them Psal. 115. 5 6. What may be known as touching the life of God As all life is active in it self so the chief life such as is in the highest degree to be attributed unto God is operative in three faculties and operations viz. in understanding in power and will What then be the attributes whereby this life of God is signified His all-sufficiencie and his holy will the former whereof comprehendeth his omniscience or all-knowing wisdom and his omnipotence or almighty power What is the knowledge or wisdome of God It is an essentiall property of God whereby hee doth distinctly and perfectly know himselfe and of and by himselfe all other things that are were or shall be or can be understanding all things aright together with the reason of them Mat. 11. 27. Heb. 4. 13. Job 12. 13. Psal. 139. 11. John 21. 17. 1 Tim. 6. 16. How many things doe you conceive of God by his attributes Four things 1. That he knoweth all things 2. That he can be deceived in nothing 3. That he most wisely hath disposed and ordered all things insomuch that he cannot justly be reproved in any of them 4. That he keepeth not his wisdom to himselfe but bestoweth it upon his creatures so that whatsoever wisdom they have they have it from God After what sort doth God understand and things Not by certain notions abstracted from the things themselves but by his own essence nor successively remembring one thing after another or by discourse of reason but by one and the same eternall and immutable act of understanding he conceives at once all things whether they have been or not How great is this wisdom of God It is infinite even as God is infinite Psal. 147. 5. Esa. 40. 28. What be the branches thereof when it is referred to Gods actions Fore-knowledge and counsell Acts 2. 23. What is the fore-knowledge of God That by vvhich he most assuredly foreseeth all things that are to come Acts 2. 23. 1 Pet. 1 2. Though this be not properly spoken of God but by reason of men to vvhom things are past or to come Is this fore-knowledge of God the cause why things are done No but his vvill What is the Counsell of God That by vvhich he doth most rightly perceive the best reason of all things that are or can be Job 12. 12 13. Prov. 8. 14. Eph. 1. 9. For the clearer knowledge of this wisdom of God what is there further to be considered For the better understanding of this attribute vve must consider that the vvisdom of God is tvvo-fold First it is absolute and vve doe so tearm it because by it God can and doth simply and absolutely knovv all things from all eternity Heb. 4. 13. Psalm 94. 11. Secondly it is speciall vvhereby he doth not only knovv his elect children as he knovveth all things else but also he doth acknovvledge them for his ovvn and doth discern them from others and love them before others 2 Tim. Of which doe the Scriptures properly speak when they attribute wisdome to God They speak then of his absolute knovvledge vvhereby he doth not only knovv alvvayes and most perfectly himselfe and the vvhole order of his mind but also understandeth and knovveth all his vvorks and the vvorks of all his creatures past present and to come vvith all the causes and circumstances of all How doe the Scriptures speak of this absolute knowledge The Scriptures speak of it two wayes either of the knowledge it self or else of the things known and so they shew first what and what manner of thing it is and secondly what things are known of God Now tell me what knowledge is in God and what wisdom doth best agree to his divine nature The best way to find out that is first to consider what wisdom and knowledge doth not agree with his nature and essence for his knowledge and wisdom are infinitely greater than any we can affirm to be in God How shall we find what knowledge is not agreeing with his divine nature This is the best way we must consider and set before us all the kinds of knowledge and all the wayes and means whereby any knowledge is to be attained unto amongst men and Angels then shall we see that the wisdome and knowledge of God are farre more excellent every way then the most excellent that can be found or thought upon amongst men and Angels Declare then by what wayes and means we know a thing By two wayes or means we doe know all that we doe know one way is by our senses viz. by hearing seeing feeling smelling and tasting another way is by our understanding Whether doth God know any thing by senses or no He cannot because he is not as man but is a Spirit and bodilesse and therefore hath no senses Why then doe the Scriptures speak of the eyes eares c. of God Although the Scriptures doe attribute eyes to God whereby he beholdeth all things and eares whereby he heareth all things c. yet indeed he hath none of all these but these be figurative speeches used for our capacity and understanding signifying that nothing is hidden from the Lord. Whether then doth God know things by understanding or no Yea but not as we doe Why what manner of knowledge is that which we have by our understanding It is either an opinion or a beleefe or a skill and learning What is an opinion An opinion is no certain and evident knowledge of a thing but is still doubtfull what to affirm or deny and therefore such a knowledge is not in God for he knoweth certainly What manner of thing is beleefe or faith It is a certain but not an evident knowledge for look what we beleeve onely that we doe not see nor know by the light of naturall understanding therefore it is no evident knowledge but it is a certain and true knowledge because he is most true which revealed it unto us for faith or
his mouth and works of his hands are all stained with sin Be not outward sins more grievous then inward Some be and some be not for if they be against the same Commandement and the same branch thereof they are much more wicked and evill because first God is more dishonoured outwardly Secondly other men are offended if godly or inticed by their example if wicked Thirdly a man doth more ingrosse himselfe in sin outward then in a bare thought that he restraineth from outward action But how may some thoughts be more evill then actions If they be of more wicked matters as the denying of God in heart is worse then an idle word What use are we to make thereof It serveth first to condemn the common sort that say and hold that thoughts are free which are oft so sinfull Secondly to assure us that many though they lead an outward civill life in actions yet if their hearts be not cleansed by faith may be more odious in Gods sight that knoweth their thoughts then a godly person that may be left to some outward weaknesses in his life What be the degrees by which men doe proceed in the committing of actuall sin Out of James 1. 14 15. these foure degrees may be observed First temptation to sin James 1. 14. 2 Sam. 11. 12. which then only is sin to us when it either ariseth from our own corruption or from outward occasions to which we have offered our selves carelesly For if every temptation to sin offered unto us should be sin simply then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer be not sins to us till they get some hold in us which is when we are the occasion of them our selves by inward corruption or outward carelesnesse in venturing upon temptations Secondly concupiscence bringing sinne to conception James 1. 15. which is done by these degrees First entertaining the sinne whereunto we are tempted and suffering it to have abode in the mind or thought Secondly withdrawing the heart from God whom we ought to feare with all our hearts and his Commandements Jam. 1. 14. Thirdly consulting whether that sinne which we ought to hate may be done or no. 3. Consent of the mind to commit sinne whereupon ensueth the birth of sin Jam. 1. 15. by which it is brought forth into act against God or man 4. Often repetition of sin by custom and continuance wherein the heart finally is hardened Heb. 3. 13. and sinne is come to a perfection or ripenesse Jam. 1. 15. which is the strength that sin getteth over man whom it ruleth as a Master doth a slave in which estate who so continueth must look for eternall death Jam. 1. 15. for sin then reigneth which it never doth in the godly Are these actuall transgressions all of one sort No for they are diversly considered in respect of the Commandement broken the object offended the disposition followed and the degrees attained How for the Commandement The breach of a Commandement that biddeth is a sin of omission but of one that forbiddeth is a sin of conversion the one is an omission of duty required the other a Commission of evill forbidden by the one we offend in omitting those things which we should doe by the other in committing those things which we should not doe Which be the inward sins of omission The not thinking so often or religiously of heavenly things respecting the first table or of good duties to man as we should but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good which sinne if it were thought of well would make men more humble before God and to make more conscience of their houres dayes and nights to mark how their mind is occupied What be inward sins of Commission All actuall sins of the mind and thoughts whether we be awake dealing with God or man or asleep dreaming Examples of the first against God are to think there is no God Psal. 10. 45. or to have vile and base conceipts of him or his government Psal. 10. 41. 1 Cor. 2. 14. And towards man every inward breach of the second table But doth man commit sin in the night when he dreameth Yes surely the soule is never idle but when it thinketh not of good it thinketh of evill and the godly may mark that after they have had any dreams of things unlawfull their heart is in a measure wounded till they obtaine peace and pardon from God What use are we to make thereof To pray earnestly that God would sanctifie our corrupt hearts that it may be a fountaine of holy and not sinfull thoughts and in the night 1. To commit our selves specially to God that because we having our Senses and Judgement bound and silent are lesse able to resist and judge our sinfull thoughts God would preserve us from them by his grace And 2. That we avoid all occasions thereof in the day What be the outward sins of Commission Such as to the committing of them beside the thought of our mind any part of our body doth concurre as our tongue to words and other parts to deeds How are sinnes distinguished in regard of the object offended Some sins are more directly against God some against men either publique or private and others against a mans self How in regard of the disposition followed Either as we partake with others sins Esa. 6. 5. or as we commit the sin in our own person What be the differences of partaking with others sins First when we conceal and winke at other mens sins which we ought to reveal and rebuke as Magistrates and Ministers oft doe 1 Sam. 3 13. Secondly when we further it by our consent presence or counsell Act. 7. 58. 8. 1. 22. 20. 23. 14 15. Rom. 1. 32. Thirdly when we provoke others to sin Mark 6. 25. VVhat difference of disposition is there in those sins which a man doth commit in his own person Some sins are committed of Ignorance 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience 1 Cor. 8. 7. which a man doth either not know or not mark others are done of knowledge Doth not Ignorance excuse Affected Ignorance doth rather increase then diminish a fault VVhat be the differences of sins of knowledge 1. Some are of infirmity and temptation for feare of evill or hope of good Rom. 7. 19. Mat. 26. 69 70. 2. Some of presumption obstinacy and stubbornesse in sinning against which David earnestly prayed Ps. 19. 13. 50. 21. Eccles. 8. 11. and this may proceed if men have not the grace of God to obstinate and wilfull malice against God and his truth and to the unpardonable sinne against the holy Ghost Heb. 6. 4 5 6. 10. 29. Mark 3 29 30. What is the sin against the holy Ghost the highest of all sins It is a wilfull and malicious falling from and resisting of the Gospell
the mysticall body whereof Christ is head Eph. 5. 30. which the Scripture figureth as by other resemblances so especially under the similitude of marriage Eph. 5. 2. and the whole book of the Canticles How may we conceive of this our marriage with Christ We are to conceive therein as in outward marriage first the consent of parents and parties secondly the manner of conjunction What consent of parents is there in this marriage Only Gods donation who being the alone parent of both parties as in the marriage of the first Adam Gen. 2. 22. giveth first Christ to us as a Saviour John 3. 16. 17. 6. Secondly us to Christ as a people to be savedby him Heb. 2. 13. What consent of parties is there First Christ consenteth to take us for his own spouse which hee witnesseth especially by taking our flesh upon him Heb. 2. 14. that he might be our Emmanuel God with us Mat. 1. 23. Secondly we being drawn of God John 6. 44. and prepared by the freeing of the Bridegroom 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband Cant. 7. 10. as we professe by taking his name Esa. 44. 5. and yoake Math. 11. 29. upon us What is the manner of this our Conjunction Mysticall that is to say reall in respect of the things conjoyned our very nature body and soule being coupled to the body and soule of Christ so that we are members of his body of his flesh of his bones Eph. 5. 30. thereby also to the divine nature 2 Pet. 1. 4. Yet not corporall but spirituall in regard of the meanes whereby this conjunction is wrought What be the meanes of the spirituall conjunction On Christs part his only Spirit 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life and fountaine of supernaturall grace Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. What is the Spirit of Christ The Holy Ghost truly residing 1 Cor. 3. 16. and powerfully working in all those that are Christs Rom. 5. 5. derived unto them from him Rom. 8. 2. and knitting them inseparably unto him 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joyned to Christ The Holy Ghost is considered three wayes first as the Authour of all excellence even in common gifts of nature and reason as strength and courage Judg. 14. 6. Arts and Sciences Exod. 31. 31. Policy and government 1 Sam. 11. 6. c. in which sense he is given to many which never heard of Christ. Secondly as the Authour of spirituall gifts 1 Cor. 1. 4. so called because being sanctified they are means of edification As the power of working Miracles Healing Languages c. yea a tast of the heavenly gift and of the good word of God and of the powers of the world to come Heb. 6. 4 5. in which sense he is given to sundry reprobates that are called as hath been shewed Thirdly as the Authour of the perpetuall effectuall and virtuall influence of saving grace from Christ the head to every true member of his body John 6. 51. 57. 63. in which sense the world cannot receive or know him John 14. 17. but he is bestowed on the elect only 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what meanes is there of this conjunction Onely faith which yet is not of our selves but the gift of God Eph. 2. 8. and of all other the first and more generall effect and instrument of the Spirit of Christ 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him Eph. 3. 16. 17. as first to receive from God by him whatsoever benefits and graces Rom. 5. 2. Secondly to returne to God in him all holy and thankfull obedience Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ It is absolutely required of all those that are of discretion and capacity but in those that are not capable of knowledge without which there can be no faith as some naturally fooles and infants which are within the covenant we are not to proceed farther then Gods election and the secret operation of his Spirit Act. 2. 39. 1 Cor. 7. 14. 12. 13. So much of our union with Christs person what is our communion with him It is our participation with him in the benefits flowing from his severall offices whereby he is made to us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. So we also by him after a sort become Prophets Acts 2. 17 18. Priests and Kings 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ hath been more fully declared for being made one with him we are thereby possessed of all things that are his Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband the branch of the sap of the root John 15. 5. and the members of sense and motion from the head Eph. 4. 15 16. in which regard the whole Church is also called Christ 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ Justification and glorification Rom. 8. 30. By the one whereof we have our persons accepted and new relations between God and us established By the other our nature reformed and new obedience infused which latter is but begun in this life and is called Sanctification and perfected in the life to come which most usually hath the terme of Glorification of which in its proper place VVhat is Justification Justification is the sentence of God whereby he of his grace for the righteousnesse of his Son by him imputed unto us and through faith apprehended by us doth free us from sin and death and account us righteous unto life Rom. 8. 30. 33 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins and being accompted righteous in the sight of God by the righteousnesse of our Saviour Christ imputed unto us are restored to a better righteousnesse then ever we had in Adam I perceive your Answer needs further explaining first why call you Justification a sentence That thereby we may be informed that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures that comes under the head of sanctification begun here in this life which being finished is Glorification in heaven but here the word signifieth to pronounce just to quit and discharge from guilt and punishment and so
holy to the Lord as we ought What be the sins condemned in the second part of this Commandement Generally the omission of any of the former duties and in particular 1. Idlenesse which is a sinne every day but much more on the Lords day 2. Prophane absence from or unfaithfull presence at Gods Ordinances 3. Neglect of calling our selves to a reckoning after holy Exercises 4. Being weary of the duties of the Sabbath thinking long till they be ended Amos 8. 5. Mal. 1. 13. What are the helps or hinderances to the keeping of this Commandement We must adde to the forementioned duties of remembrance an ardent endevour to taste the sweetnesse of holy Exercises Psa. 24. 2 3. 84. 1. c. that so we may come to make the Sabbath our delight 2. We must avoid and abhorre all prophane opinions either disanulling the necessity of the Sabbath or equalling any other day to it together with such meetings and Companies Exercises and occasions whereby we shall be in danger to be drawne to the unhallowing of the Sabbath day Ezek. 22. 26. So much of the Commandement What reasons are used to inforce the same Foure Whence is the first taken From equality by a secret reason of comparison of the lesse That forasmuch as God hath allowed us six dayes of seven for our affaires to doe our owne businesse in whether it be labour or honest recreation and reserved but one for himselfe when as he might most justly have given us but one of seven and have taken six to himselfe we ought not to thinke it much to spend the whole seventh day in the service of God What learne you from hence The unequall and wretched dealing of most men with God who by the grant of this Commandement urge usually at their servants hands the worke of a whole day in every of the six dayes yet upon the Lords day thinke it enough both for themselves and those under them to measure out unto the Lord three or foure houres only for his service using one measure to mete the service due unto themselves and another to mete the service due unto God which is a thing abominable before God Pro. 11. 1. And so much the more as the things are greater and of more value which they mete with lesser measures Whence is the second Reason taken From Gods owne right who made the Sabbath and is Lord of it For the seventh day is the Sabbath of the Lord thy God This day is his and not ours Whence is the third From the example of God That as God having made all things in the six dayes rested the seventh day from creating any more so should we rest from all our works God himselfe ceasing from his worke of Creation on that day and sanctifying it with what joy ought we to imitate our God herein Gen. 2. 2 3. Exod. 31. 17. Did God cease from all works on the seventh day No verily he did then and still continueth to doe a great worke in preferring the things created Ioh. 5. 17. What learne you from this 1. That we be not idle on the Lords day seeing Gods example is to the contrary but attend upon the Lords service 2. That as the Lord preserved on the Sabbath day things created in the six dayes before but created none other new so by his example we may save things on that day which otherwise would be lost but we may not get or gaine more Whence is the fourth and last reason drawne From hope of blessing because God ordained not the Sabbath for any good it can doe to him but for the good of unthankfull man and therefore he blessed and sanctified it not onely as a day of service to himselfe but also as a time and meanes to bestow encrease of grace upon such as doe continually desire the same Exodus 31. 13. Esa. 56. 6 7. What is meant by Sanctifying it The setting it apart from worldly businesses to the service of God What by Blessing Not that this day in it selfe is more blessed then other dayes but as the acceptable time of the Gospell is put for the persons that receive the Gospell in that time so by blessing this day he meaneth that those that keep it shall be blessed and that by setting it apart and separating it by this Commandement from other dayes to be kept holy by publick exercises of his holy worship and service God hath made it an essentiall meanes of blessing to them that shall sanctifie it as they ought Wherein shall they be blessed that keep the Sabbath day 1. In all the holy exercises of the Sabbath which shall serve for their further increase both of the knowledge and feare of God and all other spirituall and heavenly graces accompanying salvation 2. In matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as on the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soever it have and bring some curse or other upon our labours in the week dayes which in themselves are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or as a Father of an houshold doth teach his Subjects or Family their duties towards himselfe What is taught in the second Table Our duties to our selves and our neighbours the performance whereof is commonly called Justice or Righteousnesse wherein God teacheth his Subjects and Familie their duties one towards another What is the summe of the Commandements of the second Table Thou shalt love thy Neighbour as thy selfe Lev. 19. 18. Mat. 22. 39. Or As you would that men should doe unto you doe you unto them likewise Mat. 7. 12. Luke 6. 31. What generall things doe you observe belonging to this Table 1. That it is like unto the first Matth. 12. 39. and therefore that according to the measure of our profiting in the first Table we profit also in this In which respects the Prophets and Apostles doe commonly try the sincerity and uprightnesse in profiting under the first Table by the forwardnesse in the second 2. That the workes thereof are in higher or lower degree of good or evill as they are kept or broken towards one of the houshold of faith rather then towards a neighbour simply 1 Cor. 6. 8. 10. 32. Gal. 6. 10. Deut. 22. 2 3. 3. That out of our bond to our neighbour we draw all our duties to all men 1 Thes. 3. 12. 5. 15. reaching them even to the wicked so farre forth as we hinder not Gods glory nor some great duty to others especially the houshold of faith for sometime it may so fall out that that which men require and that otherwise are right may not bee given as Rahab though subject to
shall shew by these fruits First when we are glad of it and rejoice in it Rom. 1. 8. Coloss. 1. 3 4. and are grieved when as it is blacked and blemished VVhat other fruits are there of it They respect either our hearing judgment or reports Our hearing first when as we shut our eares to whisperers and slanderers for their detractions and slanders cannot hurt our neighbours good name if we will not heare and beleeve them Pro. 25. 23. And this is a note of a Citizen of heaven Psal. 15. 3. Secondly when as we willingly and cheerfully heare the praises of our neighbours which is a signe of an honest heart that is free from self-love and envie VVhat is required in the judgement A candid and ingenuous disposition to preserve our neighbours fame and in all things doubtfull to judge the best of his words and deeds VVhat are the fruits hereof Not to nourish hard conceits of him but when they arise to suppresse them if the grounds of them be not very probable Secondly not to beleeve rashly any evill of our neighbour Thirdly to take and conster all things well done and spoken by him in the best sense Fourthly to interpret and take things doubtfull in the better part VVhat are the fruits respecting reports Silence and secrecy For it is a Christian duty to keep secret our neighbours faults which proceed from infirmity and humane frailty unlesse it be to amend him by admonition or seasonable reproofe Lev. 19. 17. Matth. 18. 15 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer that he may prevent some evill that is intended against him Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sinne with whom he converseth or finally when himselfe is necessitated to discover anothers faults and crimes lest by silence he become accessary unto them as in case of Felony Murther or Treason Eccles. 19. 8. What are the vices opposite to these vertues To the care of preserving our neighbours name is opposed First carelesnesse as if it did not concerne us which argueth defect of love Secondly a study and desire to detract from his fame and to lessen his credit and estimation which is a fruit of hatred and envie Matth. 21. 15. What are the vices opposite to those vertues which respect the meanes They are referred either to hearing the judgement or report What are those which respect hearing First to have itching eares after such rumors as tend to our Neighbors infamy and disgrace forbidden Exod. 23. 1. Prov. 17. 4. which was Sauls sin 1 Sam. 24. 10. Secondly to have our eares open to heare calumnies and reproaches and shut to our Neighbours praises which is a fruit of envy and self-love What are the vices which respect the judgement They are vices opposite to candid ingenuity as first suspiciousnesse when we suspect evill of our Neighbour without just cause and upon every slight occasion 1 Tim. 6. 4. which is a false testimony of the heart Secondly to beleeve rashly rumors reported from others tending to the disgrace of our Neighbours which have no sure ground which was Putiphars fault Gen. 39. 19. and Davids 2 Sam. 16. 3 4. Thirdly hard and uncharitable censures either in respect of their sayings and doings sinisterly interpreting things well spoken or done or taking things doubtfull in the worst sense or in respect of their persons censuring and condemning them rashly when as we have no just cause 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4. What vice respecteth report First when as men raise false reports against their Neighbours Secondly when as they discover uncharitably their secret faults especially arising from infirmity and humane frailty Prov. 10. 18. What is opposite to the externall profession of truth concerning our neighbour which ought to be charitable First a malicious testimony though true which ariseth from malice and envy and tendeth to a sinister and evill end 1 Sam. 22. 9. Psal. 52. 3 4. Secondly a false testimony which is either simply false as that 1 King 21. 13. Acts 6. 13. or true in the letter of the words but false in the sense as that against thirst Mat. 26. 60 61. John 2. 19. Into what sorts are testimonies spoken of in this Commandement to be distinguished They are either publick or private and the publick either in the Courts of Iustice or out of them Of which doth this Commandement principally speake Of publick and Legall Testimonies which are to be regarded above others because it is the judgement of God rather then man Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgement maketh God himselfe as much as in him is guilty of his sin of injustice What are the kinds of Legall Testimonies They are either of the Iudge or of the Notary or the parties suing contending and pleading or of the Witnesse What is the Testimony of the Judge It is his sentence which he giveth in the cause tryed before him What is herein required of him First that before he give sentence he throughly examine and finde out the truth and equity of the cause Deut. 13. 14. 17. 4. 19. 18. according to Gods owne example Gen. 3. 9 10. 18. 21. Secondly that in passing sentence he judge according to truth justice and equity for Iudges must be men of truth Exod. 18. 21. Secondly just and righteous Deut. 1. 16. 16. 20. Lev. 19. 15. And thirdly not just in a rigid and extreame way according to the letter of the Law but so as when there is just occasion he must moderate the rigour of the Law with equity which is the true sense and life of the Law But is not the Judge to give sentence according to things legally alleadged and proved Yes ordinarily But if he undoubtedly upon his owne certaine knowledge know that things are otherwise then they seeme to be by Testimonies pleadings and reasons alleadged he must judge according to knowne truth and defend the cause being just which is oppressed by false evidences and reasons or otherwise he shall sin against his owne knowledge and conscience Prov. 31. 8 9. What are the vices opposite hereunto They are two 1. Rash. 2. Perverse judgement What is rash Judgement It is done divers wayes First when as the Iudge pronounceth sentence before the cause be sufficiently examined and knowne Prov. 18. 13. Secondly when as they condemne any man before they have heard his cause Acts 25. 15 16. Thirdly when as they pronounce sentence having heard one part only So David 2 Sam. 16. 4. Let such remember that of Salomon Prov. 18. 17. Fourthly when as they in matters concerning life and death give sentence upon the single testimony of one witnesse Deut. 17. 6. Whas is perverse Iudgement When as truth is oppressed and justice and right is perverted whereby the wicked is acquitted and the
inlargement of it in this world That by Christ the head of the Church God would governe his people to the perfect salvation of the elect and to the utter destruction of the reprobate whether open Rebels or faigned hollow-hearted Subjects What great need is there that we should pray for the kingdome of God For that being taught that we should pray that the kingdome of God may come hereby we are put in mind of another kingdome of Satan and darknesse which opposeth strongly against his kingdome Mat. 12. 24 25. 2 Cor. 6. 14 15 16. Why doe all men naturally abhorre Satan even to the very name of him They doe in words and shew but when they doe his will live under his lawes delight in his works of darknesse subject themselves to the Pope and other his instruments they are found indeed to love him as their father and honour him as their Prince whom in words they would seeme to abhorre For as the same men are affirmed by our Saviour Christ to approach unto God with their lips and to have their hearts farre from him Mat. 15. 8. so are they in their lips farre from Satan but neare him in their hearts What other oppositions are there against Gods Kingdome The flesh and the world Gal. 5. 10 17. What be the meanes we ought to pray for that our Saviour Christ may governe his Church in this world thereby Inward and outward What inward things doe we pray for That God would give his holy Spirit as the chiefe and principall meanes whereby our Saviour Christ gathereth and ruleth his Church conveighing his spirit of knowledge and good motions into his people And consequently we pray against the motions and temptations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the Spirit is conveighed namely the Word and the dependances thereof the Sacraments and Censures What pray we for concerning the Word That it being the scepter of Christs kingdome Mar. 1. 13. the rod standard of his power Psal. 110. 2. Isa. 11. 4 10. Isa. 44. 4 10. called the Word of the kingdome Mar. 1. 13. the kingdome of heaven Mat. 13. may have free passage every where 2 Thes. 3. 1. and may be gloriously lifted up and advanced and it only having place all not agreeable thereunto and all traditions and inventions of men may be rejected What pray we for concerning the Sacraments That as they are the Seales of Gods promises and the whole Covenant of grace so they may be both ministred and received in that purenesse and sincerity which is according to his Word and all false Sacraments and sacrifices put under foot What pray we for concerning the Censures That not only private persons but the whole Church may be ruled by the line of Gods Word that so well doers may be advanced and evill doers censured and corrected according to the degree of their fault and therefore that all impunity or tyrannous tortures of conscience may be taken away What further doe we pray for That God would furnish his Church with all such Officers as he approveth that being indued with speciall gifts may be both able and willing to execute their charge diligently and faithfully What further desire you in this Petition That where these things are only begun they may be perfected And that every Church may be polished and garnished that Sion may appeare in her perfect beauty and so the Iewes may be called and so many of the Gentiles as belong unto Christ and the contrary enemies may be either converted or confounded What doe we pray for in respect of every member of the Church Even as poore captives are alwayes creeping to the prison doore and labouring to get off their boults so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin pray that the kingdome of Christ may come and be advanced in every one of our hearts in justice righteousnesse peace and joy in the Holy Ghost Rom. 14. 17. that as Kings unto God we may subdue within us all those either opinions or affections that rise up and rebell against God What then are the particulars concerning the kingdome of grace that we doe crave of God in this Petition 1. That Satans kingdome may be abolished Acts 26. 18. the bands of spirituall captivity loosed 2 Tim. 2. 26. Col. 1. 13. the power of corruption that maketh us like well of our bondage abated Gal. 5. 24. the instruments of Satans tyranny as the Turke and Pope and all such out-lawes from Christ defeated 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election 3. That God for the gathering of them would raise up faithfull and painfull Ministers in every part of the world where there are any which belong to his election That all loyterers and tongue-tyed Ministers being removed Isa. 56. 10 11. faithfull and able watchmen may be set over the flocke of Christ Mat. 9. 38. with sufficient encouragement of maintenance countenance protection c. and the word of God may be freely preached every where 2 Thes. 3. 1. 4. That it would please God with the blessing of his spirit to accompany the word so that it may be of power to convert those that belong unto him 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit in the hearts of those whom he hath already called effectually 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints Col. 3. 15 16. making them also Kings in part by overcomming the corruption which is in the world through lust 7. That God would raise up godly and religious Magistrates which should further and countenance his worship as much as in them lyeth 8. That the eyes of all men especially Princes may be opened to see the filthinesse of the whore of Babylon Rev. 17. 16. and the true beauty of pure Religion and of the Spouse of Christ Isa. 60. 3. 9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him 10. Finally that he would finish the kingdome of grace calling his elect uncalled Rom. 9. 27. confirming such as stand 2 Thes. 2. 17. raising the fallen Jam. 5. 15 16. comforting the afflicted Isa. 61. 3. and hasten the kingdome of glory What doe we desire of God in this Petition concerning the Kingdome of glory and our good in the world to come 1. That God would be pleased to take us out of this sinfull and conflicting life into peace with Christ and translate us unto the kingdome of heaven Phil. 1. 23. 2. That the number of the elect being accomplished the finall dissolution of all things may come That God would hasten the second
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
read definition p. 232. l. 31 read you shall no more call for me in Baal p. 245. l. 13. for private good read private prayer p. 254. l. 2 for preferring read preserving p. 255. l. 15. for revile read reveale p. 262. l. 21. for towards them read before them p. 272. l. 37. for owne read very p. 277. l. 43. for commended read commanded p. 289 l. 3. for goe read and therefore p. 293. l. 10. for retained read received l. 11. for retaine read receive p. 301. l. 5. read the publike are either p. 314. l. 32. for thirst read Christ. p. 323. l. 11. leave out other p. 364. l. 36. for proposeth read purposeth p. 374. l. 13. for hands read hearts p. 405. l. 34. for of read and. p. 417. l. 41. read now in the time p. 420. l. 10. read But where God denieth p. 421. l. 17. leave out but. p. 423. l. 36. for which we have alone read which we have not p. 427. l. 47. for groaning read growing p. 435. l. 45. for examination read Excommunication IMMANUEL OR THE MYSTERY OF THE INCARNATION OF THE SON OF GOD UNFOLDED By JAMES VSHER Archbishop of Armagh JOHN 1. 14. THE WORD WAS MADE FLESH LONDON Printed by M. F. for RICH. ROYSTON and are to bee sold at his shop at the sign of the Angel in Ivy-Lane MDCXLV THE MYSTERY OF THE Incarnation of the SON OF GOD. THE holy Prophet in the Book of the Proverbs poseth all such as have not learned wisdome nor known the knowledge of the holy with this Question Who hath ascended up into heaven or descended who hath gathered the wind in his fists who hath bound the waters in a garment who hath established all the ends of the earth What is his name and what is his SONS name if thou canst tell To help us herein the SON Himself did tell us when hee was here upon earth that None hath ascended up to heaven but hee that descended from heaven even the Son of man which is in heaven And that wee might not bee ignorant of his name the Prophet Isaiah did long before foretell that Vnto us a Childe is born and unto us a Son is given whose name shall bee called Wonderfull Counseller The Mighty God The Everlasting Father The Prince of Peace Where if it bee demanded how these things can stand together that the Son of man speaking upon earth should yet at the same instant bee in heaven that the Father of Eternity should bee born in time and that the Mighty God should become a Childe which is the weakest state of Man himself wee must call to minde that the first letter of this great Name is WONDERFULL When hee appeared of old to Manoah his name was Wonderfull and hee did wonderously Judg. 13. 18 19. But that and all the wonders that ever were must give place to the great mystery of his Incarnation and in respect thereof cease to bee wonderfull for of this work that may bee verifyed which is spoken of those wonderfull judgements that God brought upon Aegypt when hee would shew his power and have his name declared throughout all the earth Before them were no such neither after them shall bee the like Neither the creation of all things out of nothing which was the beginning of the works of God those six working dayes putting as it were an end to that long Sabbath that never had beginning wherein the Father Son and holy Ghost did infinitely glorifie themselves and rejoyce in the fruition one of another without communicating the notice thereof unto any creature nor the Resurrection from the dead and the restauration of all things the last works that shall goe before that everlasting Sabbath which shall have a beginning but never shall have end neither that first I say nor these last though most admirable peeces of work may bee compared with this wherein the Lord was pleased to shew the highest pitch if any thing may bee said to bee highest in that which is infinite and exempt from all measure and dimensions of his Wisdome Goodnesse Power and Glory The Heathen Chaldeans to a question propounded by the King of Babel make answer that it was a rare thing which hee required and that none other could shew it except the Gods whose dwelling is not with flesh But the rarity of this lyeth in the contrary to that which they imagined to bee so plain that hee who is over all God blessed for ever should take our flesh and dwell or pitch his tabernacle with us That as the glory of God filled the Tabernacle which was a figure of the humane nature of our Lord with such a kinde of fulnesse that Moses himself was not able to approach unto it therein comming short as in all things of the Lord of the house and filled the Temple of Solomon a type likewise of the body of our Prince of Peace in such sort that the Priests could not enter therein so in him all the fulnesse of the Godhead should dwell bodily And therefore if of that Temple built with hands Solomon could say with admiration But will God in very deed dwell with men on the earth Behold heaven and the heaven of heavens can not contain thee how much lesse this house which I have built of the true Temple that is not of this building wee may with greater wonderment say with the Apostle Without controversie great is the mystery of Religion God was manifested in the flesh Yea was made of a Woman and born of a Virgin a thing so wonderfull that it was given for a signe unto unbeleevers seven hundred and forty yeers before it was accomplished even a signe of Gods own choosing among all the wonders in the depth or in the heighth above Therefore the Lord himself shall give you a signe Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Esa. 7. 14. A notable wonder indeed and great beyond all comparison That the Son of God should bee made of a Woman even made of that Woman which vvas made of by himself That her womb then and the heavens now should contain him vvhom the Heaven of Heavens can not contain That hee who had both Father and Mother whose pedegree is upon record even up unto Adam who in the fulnesse of time vvas brought forth in Bethlehem and when hee had finished his course was cut off out of the land of the living at Jerusalem should yet notwithstanding bee in truth that which his shadow Melchisedec was onely in the conceite of the men of his time without Father without Mother without pedegree having neither beginning of dayes nor end of life That his Father should bee greater then hee and yet hee his Fathers equall That hee is before Abraham was and yet Abrahams birth preceded his wel-nigh the space of two thousand