then they should give him also their Cloak 2. Papists who 1. Set up Images and Pictures in stead of the Scripture the Scriptures they say may teach men errors but may not Pictures 2. Equal the Apocrypha and unwritten verities or rather vanities with the sacred Scriptures 3. Charge the Scriptures with insufficiency and obscurity allow it not to be a perfect Rule 4. Make it of no force to binde our consciences unlesse the Pope ratifie it 5. Give the Pope power to dispense with things therein forbidden yea and with oaths and vows which no Scripture dispenseth withall 6. Teach that the vulgar Latine is to be received as Authentick 7. Wrest and turn it which way they please Isa. 28. 16. Cardinal Bellarmine in praefat lib. de Summo Pontifice and Baronius say That by precious and corner stone in this place the Pope of Rome although lesse principally is meant who is a stumbling stone to Hereticks and a rock of offence but to Catholicks a tried precious corner stone yet Peter 1. 2. 6. 8. expoundeth those words not of himself but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep would infer the Popes universal Dominion Baronius from the Acts Kill and cat Psalm 8. 6. under his feet that is say they of the Pope of Rome Sheep i. Christians Oxen that is Jews and Hereticks Beasts of the field i. Pagans Fowls of the air i. Angels Fishes of the Sea i. souls in Purgatory They have Tapers in their Churches in the day time because Christ saith I am the light of the world or because they had such at midnight Acts 20. 8. where Paul preached This is the great fault of the School-Divines that they handle Paul and Aristotle Suae curiositati litantes potius quam pietati so that he is counted most learned amongst them who dares to seek and presumes to define most things out of the Scripture What Distinctions Orders Degrees and Offices do they make of Angels What curious Questions do they raise What use would there have been of Sexes if Adam had not sin'd Whether Christ should have been incarnate if there had been no sin and infinite such like The Schoolmen perverting the Scriptures have prophaned Divinity with Philosophy or rather Sophistry and yet are called School-Divines when they are neither Scholars in Truth nor Divines Behold two Swords Luk. 22. 38. therefore the Pope hath two Swords one Spiritual another Temporal 1 Cor. 2. 15. ergo The Pope judgeth of all things and is judged of none The Papists stile the Scripture Regulam Lesbiam Nasum cereum Evangelium nigrum Theologiam atramentariam A Lesbian Rule a Nose of wax the black Gospel inky Divinity Bishop Bonners Chaplain called the Bible his little pretty Gods Book Giford and Raynolds said it contained some things prophane and Apocryphall Leo the tenth the Pope when he admired at the Money gotten by Indulgences he is reported to have said to Cardinal Bembus Bembe quantum nobis profuit fabula de Christo The same man when Bembus brought a place out of the New Testament to comfort him dying said Apage istas nugas de Christo. Paraei Medulla Hist. Ecclâ—s Many wicked men abuse Scripture they say they must not be too precise and urge Eccles. 7. 18. they bring that place Eccles. 3. 4. to justifie mixt dancing that Matth. 25. 27. For usury that 1 Cor. 9. 20. for temporizing and complying with all companies and many that were Professors formerly deny Scripture they call it a fancy a meer forgery the Bible a Riddle The Rebels in Ireland took the Bibles threw them into the chanels and cast them into the fire and called it Hell-fire and wished they could serve all the rest so But I may say of the Gospel as the French Lady of the Crosse Never dog barkt at the Crosse but he ran mad Contra rationem nemo sobrius contra Ecclesiam nemo Pacificus contra Scripturas nemo Christianus Thirdly The Brownists vainly and idly quote the Scripture filling their margents with many Texts of Scripture but nothing to the purpose and misapply it they alledge those Texts of Isa. 52. 51. and Revel 18. 4. to draw men from all the Assemblies of Gods people whither any wicked men do resort Fourthly The Antinomians or Antinomists who cry down the Law of God and call those that preach the Law Legal Preachers and stand for Evangelical grace the Law is part of Canonical Scripture and hath something peculiar in it being written with the finger of God and delivered with Thunder and Lightning See Master Gatakers Treatise on Numb 23. 21. and Master Burgesse his Lectures on 1 Tim. 1. 8 9. Master Bedfords Examination of Antinomianism Those that under a colour of advancing free grace cry down the Law of God are enemies to God to the people of God to the Gospel 1. To God in crying down his Law this is to let every one be at liberty and do what he list â— To the people of God the Law is to them a Light a Guide a Rule a Councellor 3. To the Gospel the Law is subservient to it 1. In discovering of sinne by the Law comes the knowledge of sin and the malignity of it against God and the souls of men 2. In driving men to Christ Gal. 3. 24. 3. In exalting free-grace 1 Tim. 1. 13 14. and the value of Christs bloud Fifthly Stage-players who jest with Scriptures Witches and others which use charms writing a piece of St Iohns Gospel to cure a disease or the like are to be condemned for abusing the Scripture Per voces sacras puta Evang. Iohannis Orationem Dominicam frequenter cum Ave Maria recitatam Symbolum Apostolicum c. morbos curare magicum est Voetius Sixthly Printers who print the Bible in bad Paper a blinde print and corruptly are likewise to be blamed Seventhly The Heathens and Jews Tacitus cals the Doctrine of the Gospel Superstitionem quandam exitiabilem The Modern Jews call Evangelium Avengilion a volume of lies word for word the iniquity of the Volume The blasphemous Jews mean I suppose the volume of iniquity Elias Levita in Thisbi mentions this Etymology or rather Pseudology of the word but P. Fagius abhorred to translate it The Jews think they shew great reverence to the Bible if they place it not under but above all other books if they do not touch it with unwashen hands especially after they have been disburdening of nature if they kisse it as often as they open and shut it if they sit not on that seat where the Bible is but they are not in the mean while sollicitous to do and perform what the Bible teacheth viz. Faith Charity Justice Innocency of life which are the chief parts of Piety They bend all their thoughts not to draw out the true and genuine sense of the holy Ghost out of the Scriptures but how they may by usury and other
Sixthly Those that are used to great visions of God Salomons heart departed from the Lord that appeared to him twice Eclipsis lunaris nunquam contingit nisi in plenilunio The Saints of God are often gainers by their sinne Rom. 8. 28. Good comes to them this way by accident the Lord over-ruling it by his wisdom and grace First Hereby a man is discovered to himself sees that in his own heart which he never saw before 2 Chron. 32. 31. Secondly The work of his humiliation and repentance is perfected this use Paul made of his grievous sins I was a persecutor saith he Thirdly The work of regeneration is perfected Luke 22. 32. Fourthly He exalts the grace of God so Paul Fifthly It makes him watch over his own heart and shun the occasions of sinne the more Sixthly It makes him the more compassionate to others when they fall Gal. 6. 1. CHAP. XII Two Questions resolved about sinne Quest. 1. HOw can grace and corruption stand together so that corruption poisons not grace nor grace works out corruption when the admitting of one sin by Adam kill'd him presently Answ. Perfect holinesse cannot stand with any corruption but when the first lines only of Gods Image are drawn they may stand with corruption If corruption should destroy grace or grace corruption formally yet they may be mixed together in gradu remisso God hath undertaken not to withdraw himself from them God though he could take away the seeds of sins yet suffers such remainders of corruption to abide in his people for divers good reasons 1. Because the Lord delights in this world rather to shew grace to the persons of his servants then to their natures 2. Because he would humble them as Paul when exalted above measure and have them live on free grace 2 Pet. 1. 9. The Devil tempted Adam though he was created perfect telling him he should be as God if from a state of sin there should be such a sudden change to perfection men would be apt to swell The Antinomians will have nothing to do with the Law and then since by the Law comes the knowledge of transgression they think they are without sin and after that they are perfect like God 3. He delights in their fervent hearty prayers he would have his children daily begging of him 4. He would have them long to be dissolved and to be at home with him 5. That he might magnifie the power of the in-dwelling vertue of his Spirit that a little grace should dwell amidst great corruptions 6. That we might deal gently with our brethren when they fall Gal. 6. 1. Quest. 2. Wherein lies the difference between a man sanctified and unsanctified in regard of the body of corruption Answ. There are these apparent differences 1. An unregenerate man hath a body of corruption in him and nothing else all his thoughts in him are only evil continually a regenerate man hath a body of grace as well as of corruption 2. The natural man carries the guilt of it with him the reward of his body of sinne is death and destruction but in the regenerate man the guilt that is the power to binde him over to the wrath of God is wholly done away in the bloud of Christ Gods displeasure doth not redundare in personam the person is pardoned though the sin remain 3. The body of corruption hath the whole rule in the unregenerate man it is the active principle from which all is wrought but in the other grace strugleth against it The Papists say 1. There is no such body of corruption left in a man when he is regenerate in Baptism or when Regeneration is wrought the body of corruption is taken away 2. They say Concupiscence never was a sin but was in Adam in the state of Innocency 3. That the good workes of regenerate men are perfect This may minister consolation to the people of God who finde these reliques of corruption they are unteachable sinful can do nothing well 1. This is the condition more or lesse of all the servants of God 2. These corruptions are not imputed to thee the Lord loves thee as well as if thou wert rid of them 3. Thy loathing thy self for them is as pleasing to God as if thou couldst perform perfect duties 4. Christ will reign in thee in the midst of these his enemies 5. He will deliver thee from these reliques of corruption when he hath done good to thee by them 6. This should make thee humble and watchful CHAP. XIII Of the Saints care to preserve themselves from sin and especially their own iniquities GODS people must and will carefully preserve themselves from wickednesse 2. They must bend their care most against their own sins The first Proposition is proved out of 1 Iohn 5. 18. Our Saviour saith Take heed to your selves of the leven of the Pharisees and take heed of covetousnesse take heed to your selves that your hearts be not oppressed with surfetting and drunkennesse Paul bids Timothy to keep himself pure 2 Cor. 7. 11. Among other fruits of godly sorrow the Apostle begins with care or diligence which is the duty we are now speaking of viz. a care not to sin Psal. 119. I hid thy law in my heart that I might not sinne against thee I took pains to with-draw my self from sinne Let every one that nameth the name of the Lord depart from iniquity Reasons 1. Why the people of God ought to keep themselves in this manner 2. Why they can and will do so First They are bound to do so in divers respects 1. Because of the many advantages which sinne hath against them in regard of which they will be miserably overtaken with it if they do not look to themselves 1. A naughty nature within them by which they are apt to all sinne as occasion temptation and their natural ability doth serve which if it be not opposed will break forth very much 2. We have an enemy the Devil who doth observe and watch us with all subtilty and malice with unwearied diligence it is his businesse to draw us to sinne to suggest evil fancies into us and to work upon our corruption we see how he impoisoned our first parents when they were not careful 3. The world is stored with variety of means to draw a man to every sin objects to every sense incouragements provocations examples Great danger of sinning requires great diligence to prevent the danger 2. We must consider of the hurt that will befall us from sinne if through our carelesnesse we suffer it to get the better of us not to speak of the mischief of eternal death a holy man may run into great sins and shall surely do so without great care and watchfulnesse and those will be very hurtful unto him they will break off his communion with God interrupt the peace of his conscience deface Gods Image in him and disable him from praying or doing any good duty and fill him
to our neighbour D. Hall saith Justice comprizeth all vertue as peace all blessings Antiochus of Asia sent his letters and missives to his Provinces that if they received any dispatch in his name not agreeable to justice Ignoto se has esse scriptas ideóque eis non parerent See Speed in the Reign of Henry the 5th concrning his Justice p. 625. Scepters born by Kings and the Maces of all Magistrates are straight emblems of Justice D. Clerk The Rules which must be observed in executing of Justice 1. The doer must have a calling and authority to it Peter had none when the High-priests servants came to lay hold on Christ and he cut off the ear of Malchus 2. He must indifferently hear both parties Philip kept an ear alwaies for the Defendant therefore Suetonius justly chargeth Claudius with injustice for precipitating his sentence before he had given a full hearing to both parties nay sometimes to either Pronunciabat saepe altera parte audita saepe neutra 3. He must lay all he hears in an even balance and poyse them together Res cum re causa cum causa ratio cum ratione concertet 4. He must maturely advise and seriously consider of the matter before he passe sentence Iudg. 19. 30. 5. The person punished must be indeed an offender or guilty person not made so to appear by forged cavillation as Naboth nor so reputed out of the rage of the punisher as the Priests of Nob in Sauls conceit but having indeed done some and being duly convicted to have done some thing worthy of stripes bonds imprisonment for else to strike the innocent is abominable to God 6. The punishment must be proportioned to the sinne as a plaister to the sore a lesse punishment must be inflicted on a lesse sinne and a greater on a greater with this proviso that the greatnesse of the sinne be not measured alone by the matter of the thing done but also by other circumstances considered together with that and chiefly by the mischiefs which will ensue upon the doing thereof and so those faults must be punished with capital punishments which are either in themselves very enormous or in their consequents and effects very mischievous 7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne that God may not thereby be dishonoured not any self-regard Severity is the executing of punishment fully without sparing in any part of the punishment and speedily without too long deferring and putting it off Deut. 13. 8. 19. 21. Ezek. 8. 18. Salomon tels us That a wise King turneth the wheel over the wicked that is is severe to them See Psal. 101. 8. a parent must correct his son and not spare for his much crying God therefore often saith I will not spare nor mine eyes shall not pity we must be just as our heavenly Father is as well as merciful as he is Reasons 1. In respect of God we ought to shew a love to him and conformity to his judgement and a detestation of that which he detests and a care to please him in doing what he commands 2. In respect of the sinne it is a thing wholsome and profitable for their souls the welfare of which is to be preferred before ease Punishment to a fault is like a medicine to a disease or a plaister to a â—ore 3. This is requisite for the good of others as the Scripture expresly noteth that others may hear and fear and do no more so wickedly 4. It is requisite for the publick safety for what sins are not duly punished will grow frequent ordinary general 5. For the honour and credit of the Laws and Law-makers if they did well in appointing such a correction for a fault why is not their order observed and put in practice If ill why did they make the Law 6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing David and Eli were sharply punished for failing herein Knowledge or Wisdom Wisdome is 1. Intellectual which consists in the knowledge of the languages and the liberal Arts and Sciences 2. Moral which consists in a gracefull comely and discreet carriage of our selves Ephes. 5. 15. Col. 4. 5. 3. Civil which consists in an orderly Government of Corporations and Societies committed to our charge 4. Spiritual which consists in the knowledge of the true God and in the serving of him in a true manner Prov. 1. 7. 1 Chron. 28. 9. The knowledge of God and Christ is the ground of all our good 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination Iohn 16. 8 9 10. therefore it is called Illumination Heb. 10. 32. Vocation comes in by knowledge Ephes. 1. 8 9. Justification Isa. 53. 11. Glorification Iohn 17 3. There is a two-fold Knowledge 1. Speculative whereby we assent to the truth revealed this is found in the devils in as large and ample measure as in the Saints they being knowing Spirits know and assent to the truth of every proposition that a childe of God knows 2. Experimental whereby we do not only know that it is so but taste and see it to be so Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith We should labour not only to know God as God in the creatures by the light of nature and reason but to know him in the Gospel by the light of revelation and Christ in the excellency of his person as God-man and the sufficiency that is in him the riches of his grace and satisfaction and our communion with him Matth. 16. 16 17. to know God and Christ as calling and converting us Ephes. 1. 17 18 19. Col. 1. 27. Such a knowledge of God and Christ will fill us with high thoughts of them and high apprehensions will breed strong affections to them and increase all graces Exod. 33. 19. Isa. 6. 5 8. Col. 3. 16. The devil much opposeth this knowledge 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul he brings it to the means Wisdome is an excellent endowment a principal and one of the cardinal Vertues much to be desired and esteemed Wisdome is the chiefest saith Salomon he speaketh of spiritual wisdome but the proportion holdeth fitly as spiritual wisdome is the principal among spiritual graces so natural wisdome among natural The excellency of a thing saith Salomon in another place is wisdome and who is as the wise man and also Wisdome maketh the face to shine As light is better then darknesse so is wisdome then folly A poor wise childe is preferred before an old foolish King Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints To the onely wise God be glory for ever and ever To the onely wise God our Saviour be glory and majesty dominion and power for ever
Reasons 1. This wisdome looks only to the things that are inferiour and false goods and so carry a man further from God the chiefest good 2. Such wisdome inableth a man better to devise and contrive sinful enterprizes so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him 3. It knows how if need be to hide and conceal sin and cover it with fair pretences and shifts and to excuse and defend it 4. It causeth him in whom it is to be more regarded by others they listen to his counsel and are ready to take and follow it The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints because of their greater natural abilities more ample instruction and better education We know saith Paul that all men have knowledge He that knows his masters will and doth it not saith our Saviour To him that knows how to do well and doth it not saith Iames. Thus the Pharisees bragged of the knowledge of the Law upbraiding the people with ignorance Those that shall alledge prophesying in the name of Christ had a large measure of knowledge St Paul yeeldeth to the Jews that they had a form of knowledge out of the Law But the difference between the knowledge of a godly and wicked man stands chiefly in these things 1. In the matter of this knowledge the true Christian is ready to know all truths that God doth offer to his knowledge submitting his reason and understanding wholly to God and not detaining any part of the truth in unrighteousnesse not willingly winking or refusing to know but the hypocrite refuseth knowledge in some things and will wink with his eyes as the Pharisees would not understand that Christ was the Messiah and of the mockers Peter saith Of this they are willingly ignorant 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion as I may term them matters of doubtfull disputation speculative points But the true Christian is solid in his knowledge cares to know nothing but Christ and him crucified the substantial and essential points of Christian Religion concerning Faith Love and a good Conscience which tend to practise Secondly In the manner the knowledge of the hypocrite is confused of the true Christian is distinct The knowledge of the one is only literal the others is a spiritual knowledge A wicked man may have apprehensions of the truths of the Gospel as great and good the other hath an application of them as good to him Thirdly In the Effects of it 1. The Christian applies his knowledge to himself to discover his own wayes and to rectifice and teach himself but the hypocrite only to teach and instruct others and to censure or only to talk and discourse with applause 2. The Christian man fals to practise his knowledge he hears and does the hypocrite only talketh and though he know how to do well doth it not building upon the sand Lastly The hypocrites knowledge puffs him up 1 Cor. 8. 2. and makes him despise those which do know lesse then himself These people which know not the Law are accursed thou art altogether born in sin and dost thou teach us but the true knowledge of the sanctified man humbleth him Motives to Gospel-knowledge Consider first the necessity of it no knowledge no grace Iohn 6. 44 45. Ephes. 4. 24. Col. 3. 12. 1. Humility comes by it Isa. 31. 18. 2. Strength to bear afflictions Heb. 10. 36. No knowledge no duty our service must be reasonable God regards not blinde obedience 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good Secondly The possibility of it God hath appointed the Ministery for this very end Acts 26. 18. Observe how the promises runne Psal. 19. 7. Ier. 31. 34. Isa. 35. 18. Thirdly The dignity of it it is a noble study the excellency of the knowledge of Christ it is the highest wisdome to know God in Christ 1 Cor. 1. 20. 1. In the matter of it onely the Bible teacheth this knowledge 2. The way God alone must teach you you must see God by his own light The Jews were honoured above all other Nations for their knowledge of the true God 3. It is very profitable 1. It hath a healing vertue heals the understanding 2. Makes every one spiritually wise that hath it 3. Will keep the mans soul from every evil way Prov. 2. 4. The Devil much opposeth it he would have the Bible burnt or corrupted Mercy A godly man must be a merciful man 2 Sam. 22. 25 26. Our Saviour imitating or alluding to these words of David saith Matth. 5. Blessed are the mercifull St Paul bids the Colossians As the elect of God holy and beloved to put on humblenesse of minde and bowels of mercy You see what apparel we must wear if we will approve our selves to be chosen and beloved of God that is what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent one is bowels of mercy tender mercies Mioah 6. 8. I will have mercy and not sacrifice God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7. Queen Anne of Bullen besides the ordinary of a hundred Crowns and other apparel which she gave weekly a year before she was crowned both to men and women gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended and she sent her Subalmner to the Towns about where she lay that the Parishioners should make a Bill of all the poor housholders in the Parish and some Towns received seven eight or ten pound to buy Kine withall according as the number of the poor in the Towns were She also maintained many learned men in Cambridge She carried ever about her a certain little purse out of the which she was wont daily to scatter abroad some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands Mr Fox himself was so zealous in his love to the poor that he was in a holy manner cruel to himself to give the very cloathes off his back rather then the naked should not be cloathed My Lord Harrington gave the tenth of his allowance to the poor and other good uses his allowance being 1000lb lb per annum Master Whateley did the like as Master Schudder relates in his life he was both very bountifull himself and did much stirre up others to that duty in his preaching The like did Mr. Iohn Underwood of All-Hallows in Bread street Every year when he made up his Books and had summed up his debts and gains he would constantly reserve the tenths and write himself So much debtor to God The better tenth of his estate he gave
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
opposed to Finite Infinitenesse is such a property in God that he is not limited to any time place or particular nature and being or it is that whereby God is free altogether from all limitation of time place or degrees He hath all good things in him in all fulnesse of perfection above all measure and degrees yea above all conceivable degrees by us He hath all Wisdom and power above all that all creatures can conceive and think Ephes. 3. 20. that goodnesse which is in him is Infinite his Love is Infinite his Mercies are Infinite and so is his Anger That which is of it self cannot be limited by any thing Every creature is limited and hath certain bounds set to it by its causes especially the efficient and the matter but God is no way limited he hath not any bounds of any kinde but is altogether Infinite or boundlesse Isa. 40. 12 15 17. Every creature hath a three-fold limitation 1. Of Kindes of being 2. Of Degrees of its being 3. Of Circumstances of its being First each thing is set in its own rank or order with other things some being of one kinde some of another some things are simple some compounded some corporeal some incorporeal some things living some things void of life some things sensible and some things senslesse and so in the rest The maker of all things hath as it were sorted them into divers kinds for the greater beautifying of the whole and demonstration of his wisdom in this variety Again things of the same kinde and of other kinds too differ in the degrees of being some have lower some higher degrees of what they have some a more lively life some a quicker sense some more power some lesse some greater degrees of wisdom God is not limited to any kinde of being but hath in himself all kindes of being not subjectively but eminently He hath a being beyond all degree and measure whence all his properties are Infinite All-sufficiency Omnipotency Omniscience infinite Wisdom and Truth and all in him Incomprehensible and Infinite He is unlimited in regard of Time or Duration and so is Eternal in regard of place and so is Immense or Omnipresent in regard of degrees of all things that are in him and so is Perfect Infinite in stability Immutable in his Power Omnipotent Gods infinitenesse makes all wonderful his Mercies are Infinite his Love Infinite his Goodnesse and Excellencies Infinite A thing may be said to be Infinite either absolutely and in the whole kinde of being so God all good is in him formally or eminently 2. In some certain kinde only as if there were Infinite Quantity it were only Infinite in the way of a body it would not contain all other things in it From Gods Infinitenesse ariseth his All-sufficiency he is enough for himself and all things else to make them happy and perfect in their several kindes his All-sufficiency is that whereby God is of himself All-sufficient for himself to make himself most blessed and to satisfie all other things and make them happy in their severall kindes God hath therefore taken this Name upon him and by the commemoration of it did comfort Abraham and encourage him to be his servant But Dr Preston hath written so largely and well of this Attribute that I shall need to say but little of it God is an All-sufficient good because he is a Perfect good He hath enough in him to supply all the wants and satisfie all the desires of his people both in this life and that which is to come 1. To supply wants 1. He that hath God for his God hath all things Mark 10. 13. Revel 21. 7. 2. There could not be a self-sufficiency in the Saints if there were not an All-sufficiency in God 2 Cor. 3. 5. but there is a self-sufficiency in them Phil. 4. 11. 1 Tim. 6. 6. 3. There is enough in God to supply all our wants here 1. For Provision he may have all in God and he needs none else Ierem. 2. 13. 2. Protection He is a shield Zech. 9. 12 13. Psal. 62. 7. Zech. 2. 5. 3. For Pleasure Iob 22. 26. Psal. 37. 4. 4. For Glory and Honor Psal. 3. 3. Ier. 2. 31 32. 5. For Society 1 Iohn 1. 3. 6. For a pattern to imitate Ephos. 5. 1. 7. For reward Gen. 15. 1. Secondly To satisfie all your desires 1. Here Ier. 31. 14. 2. In the life to come Psal. 17. ult God in Covenant makes over himself as All-sufficient 1. He promiseth himself to his people in his All-sufficiency Psal. 84. 11. and 34. 10. Hosea 14. 5 6 7. 2. The people of Israel in the wilderness had neither bread nor water provision nor protection yet having an All-sufficient God they wanted none of these Deut. 33. 26 27 28. Reasons 1. His love which is the ground and bottom of the Covenant and of all mercies Love is bountiful Iohn 3. 35. 2 Thess. 2. 6. Gods great end in the Covenant of Grace was his Manifestative Glory if he will have the highest glory he must make out the highest manifestation therefore he made over himself and his All-sufficiency because he had not a better to bestow 2. In regard of the insufficiency in all things else for supply Ier 2. 13. 3. Because God would have the happiness of the Creature concentred in himself alone Isa. 26. 3. 1 Pet. 1. 13. Object The Angels and Saints see the Essence of God therefore it is not infinite Matth. 18. 10. 1 Cor. 13. 12. 1 Iohn 3. 2. Answ. 1. We must distinguish between vision and comprehension God is seen of the Angels and Saints but not comprehended 2. The finite understanding knoweth God beatifically not by the force of nature but by a supernatural illumination of the Holy Ghost and benefit of grace 1. This is a terror to wicked men his anger and hatred are Infinite therefore his anger is compared to all things terrible 2. Serves to reprove their folly who will lose God to get any pleasure or profit Infinite glory and happiness for finite things 2. Exhorts us not to pronounce rashly of his decrees and attributes for this onely can be comprehended of God that he cannot be comprehended we must not measure Gods Infinite power and wisdom by our shallow capacities The endeavoring to measure the nature and decrees of God by our humane reason hath been one main cause of many desperate errors in the world therefore Paul Rom 11. silenceth high and inquisitive disputes by this Exclamation Oh the depth of the wisdom and knowledge of God how unsearchable are his ways 3. What is a sinful mortal man in comparison of God Isa. 40. 15 16 17. therefore he should humble himself before him and acknowledge his nothingness All the whole world compared to the Infinite God is but as a point let us therefore stand amazed at the consideration of this Infiniteness and say with David Psal. 8. 5. and 86. 8.
wrong and act of injustice against them so the first and foundation of all the rest of the Commandments should be a most injurious and unlawful Command and therefore we must either conceive of him which gave that Commandment as a most envious vain-glorious arrogant and self-seeking God that could not endure that other gods perhaps his equals should enjoy their due glory and homage which were most absurd and blasphemous or else we must needs confess that which is the truth That he forbad us to make any other because there is no other and he would not have us mis-place our devotion and service by tendring it to that which is not god If there be many gods then either they must all be Subordinate one being Superiour or else Coordinate each being equal to other If one be inferiour to another that which is at the Command of another or exceeded by another is not God if coordinate and equall then one of them may crosse another or many may hinder one and what can be hindered in its working is not God If there be more gods they cannot be Eternal for an Eternal being admits not of multiplicity for that is Eternal which is simply first and that which is simply first hath nothing of as long a continuance as it self God united heaven and earth and made them one world the Sea and the Land and made them one Globe soul and body and made them one man Jews and Gentiles and made them one Church Adam and Eve and made them one flesh nay God and man and made them one Christ. CHAP. VII Of Gods Understanding that he is Omniscient and of his Will THe next Attribute in God is his Understanding which is the Divine Essence Understanding and knowing all things alwayes and by one act It is called also Science Knowledge and Omniscience God knows all things because first he knew himself directly in himself by himself and primarily as a most perfect object which knowledge in God is of Absolute Necessity for he could not exist without the knowledge of himself and infinite apprehending an infinite object Psal. 147. 5. Secondly Because he knows the creatures all and singular viz. all things which have been are or shall be might have been and may be not only the substances but all the accidents of creatures not only things necessary but also contingent all good things by himself and all evils by the opposite good and that infallibly without error For the manner of Divine Knowledge God knows all things by his Essence not by Species abstracted from the things for so things should be before the Disvine Knowledge on which yet they depend God doth not understand by dicoursing from a known thing to that which is unknown in a doubtful and successive reasoning but by looking on them and by one most simple individual and eternal Act comprehending all things He apprehends by one Act of his Understanding and by himself simple things without Species compound without composition and division Syllogisms and consequences without discourse Lastly he most perfectly understands all the multitude of things without distraction and distance both local and temporal without distinction of former and later past or future according to the beginning progresse and end possessing all things together and alwayes present which with us are revolved in time Dan. 2. 21 22. 1 Cor. 3. 19 20. Isa. 44. 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9 10 11. The Scripture proves Gods Omniscience 1. Affirmatively or Positively Iob 28. 24. 1 Sam. 2. 3. he is called by Hannah in her Song a God of Knowledge 1 Sam. 16. 7. 1 King 8. 39. Psa. 94. 11. He knows from eternity by one simple Act before all time before there was a world secondly certainly he cannot be deceived 2. Negatively Iob 42. 2. Psal. 139. 45. Heb. 4. 13. 3. Metaphorically and Figuratively for when eyes and ears be given to God his Omniscience is signified 2 Chron. 16. 9. Psal. 11. 7. when he is called light ◠Iohn 1. 5. 2. It is proved by Reason 1. By way of negation ignorance is a defect and imperfection but God is most Perfect therefore all ignorance is to be removed from him 2. By way of Causality God governs all things in the whole Universe and directs to convenient ends even those things which are destitute of all Knowledge and Reason Therefore he fore-knows and sees all things all creatures are Gods works and an Artificer knows his work the Prophet knew what was in Gehezi's heart God revealing it to him God made the heart shall not he know it 3. By way of eminency God hath made creatures intelligent and full of knowledge viz. Angels and men therefore he knows and understands in a far more perfect and eminent manner Psal. 94. 10. He knows 1. The substantial natures of all other things as of Angels Men Beasts Plants Gen. 1. He saw all things which he had made Matth. 6. He is said to take care of Sparrows which could not be without knowledge 2. Their accidentals as actions and passions with the circumstances of them Hence he is said to know the hearts and try the reyns of men and there is nothing hid from him Mat. 6. The Father which seeth in secret 3. He knows things which are to come not as if they were to come for to him all things are present God makes this an argument of his Divinity when he bids them see if their Gentile gods can tell what is to come He doth not only know what things naturally shall be but likewise what is possible By his Prophets he hath often foretold future things 4. He is privy to all our actions Psal. 119. 168. Iob 34. 21 22. 2. Knows our words 2 Kings 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts Prov. 15. 11. Iob 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sees and knows the heart Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27. Apoc. 2. 23. He made the heart and will judge men for their thoughts he gives laws to the heart saying Thou shalt not covet thy neighbours house else God were not Infinite in Knowledge if he knew not the heart Our Understanding differs from Gods many wayes 1 We have our knowledge from others from him he his from himself He understands by himself without any help man needs many helpers his senses fancy and intelligible Species 2. In extent we know but some things he all general and particular 3. Our knowledge is simply finite but Gods infinite 4. We understand things by Species or Images abstracted from them he by his Essence 5. We understand things successively one after another with pains of discourse proceeding from an unknown thing to a known or from a lesse known to a more known but God knows all things together and by one most Simple Immutable and Eternal Act of Understanding
Tali quaestione nullus pulsabatur Pelagianis nondum litigantibus securius loquebantur Austen himself saith Moulin at the first spake inconsideratly of this point but after his conâ—lict with the Pelagians he accurately handled this question like a stout Champion for the truth whom Prosper and Fulgentius followed CHAP. IV. Of Actual Sin THis distinction of sin into Original and Actual is according to Scripture Deut. 29. 18. Matth. 17. 17 18. 12. 34 35. Luke 6. 43. It is a hard thing for any to tell exactly what sin is 1 Iohn 3. 4. Sin is the transgression of the law The Greek word is a privative word an anomy irregularity illegality The Greek and Hebrew word for sin signifies a missing the mark Peccare est quasi transilire lineam actus indebitus contra debitum finem Ambrose saith it is a prevarication of the Divine law Austen saith it is Dictum factum or concupitum contra aeternam legem A saying deed or thought against the eternal law It may be defined thus It is a defect declination or aberration from the Law or Will of God obliging to eternal death Or thus It is a transgression of the Law of God by omitting some duty which it requireth or doing of some act which it forbiddeth Rom. 7. 7. Chemnitius hath gathered eight names of sin out of the Old Testament and eight out of the New Gerhard hath added eight more twenty four in all See Exo. 34. 7. Psa. 12. 13. it is called a turning away from God a defection rebellion abomination filthinesse and lewdnesse Ezek. 24. 13. stubbornnesse Deut. 29. 19. perversenesse Isa. 30. 10. provocation the metaphoricall names are innumerable The divers distinctions of sin Many have written great Volumes about the divisions of sin who can set out the severall kindes of it They may be taken from the persons which commit it or the object against whom they are committed God immediatly as those of the first Table irreligion unbelief our neighbour injustice oppression and our selves as gluttony intemperance from the subject wherein they are the outward and inward man 2 Cor. 7. 1. Inward of the minde will and affections only Eph. 2. 3. Tit. 3. 3. Heb. 3. 9. Psal. 10. 3. or outward committed by the members of the body also Rom. 6. 19. Eph. 2. 3. Gal. 5. 16. Isa. 59. 3. Psa. 36. 3 4. and 53. 1 2. From the canses that produce it ignorance or knowledge Iam. 4. ult Sins 1. of ignorance when a man doth evil not knowing or marking it to be evil by reason of his ignorance of the Law or of the fact done Lev. 5. 17. Luke 23. 34. 1 Tim. 1. 19. Psal. 29. 12. 2. Of knowledge when a mans sins knowing that which he doth to be evill Rom. 7. 14 15. From the acts of sin of omission when a good prescribed is left undone in respect of substance manner or measure Of commission when a thing forbidden is committed Eze. 18. 24. and both these are either against the Law Rom. 3. 27. or Gospel Heb. 2. 2 3. 2 Thes. 1. 7 8. From the manner of committing them out of infirmity or obstinacy secret or open sins 1 Tim. 5. 24. A sin of negligence or infirmity when a man is overtaken or prevented with some sin before such time as he doth seriously consider of the fact Gal 6. 1. Heb. 12. 1 2. Of obstinacy or purpose when a man upon deliberate counsell and purpose of heart doth do that which he knows is offensive in the sight of God This division is in expresse words laid down Numb 15. 12. Psa. 19. 13 14. 2 Pet. 3. A presumptuous sinne is 1. against light 2. It is done with deliberation usually 3. They bear themselves upon the mercy and free grace of God Some say there are two things in sin the blot or blemish whereby the soul is stained 2. The guilt of it whereby we become actually obnoxious to the curses of the Law Others say there are four things in sin 1. culpa the fault 2 macula the stain 3. reatus the guilt 4. dominium the reign of sin The fault is so essentially inseparable to a sin that it can never be taken away but covered the other three are taken away by Christ Rom. 8. 2. Titus 1 15. Heb. 12. 15. Answerable to these three powers of sinne are Christs three Offices 1. His Kingdome takes away the reign of sinne his priesthood the guilt of sin and his prophetical office the stain of it Psa. 1 19. 9. Secondly the stain of sin The defilemenâ— blot and blacknesse of sin is the absence and privation of that morall rectitude the want of that whitenesse and righteousnesse which the holy Law of the Lord requireth to be in the actions inclinations and powers of the soul of a reasonable creature The soul is deprived of that native beauty it had in the sight of God Sin is compared to a menstruous cloth a plague-sore vomit mire called an excrement Iam. 1. 2. it defiles the soul and the very land Hos. 4. 4. the Sanctuary of God Ezek. 44. 7. the Sabbaths of God Exo. 20. 16. the Name of God Exo. 20. 39. God himself in the eyes of the people Ezek. 13. 19. facinus quos inquinat aequat It is compared to the leaven which hath three properties say the Fathers serâ—it inflaâ— inficit To a leprosie which was 1 Loathsome 2 Secret lurking in the bloud Lev. 13. 2. 3 Spreads 4 Infects see 13 and 14 Chapters of Lev. 3. The guilt Some what which issueth from the blot and blacknesse of sinne according to which the person is liable and obnoxious to eterâ—all punishment There is a twofold guilt sinfull and paenall reatus culpae poenae the guilt of sin as sin this is all one with sin being the very essence soul and formall being of sin and is removed in sanctification 2. Reatus poenae reatus formalis seu actualis the actuall guilt or obligation of the person who â—ath sinned to punishment this is fully removed in justification There is a double guilt of sin 1. â—â—reditary this comes on all by Adam 2. Personall by the actings of sin This is likewise twofold 1. Intrinsecal the merit of sin this is inseparable from it it deserves eternal wrath 2. Extrinsecall a guilt which God hath added to it a power which it hath to binde over the sinner to the just vengeance of God untill he hath made him an amends There is a four-fold guilt of sinne 1. Reatus culpae which is an inseparable consequence of the offence there is as necessary a connexion between the sin and guilt as between the precept and the curse in the Law 2. Reatus poenae an obligation and ordination to punishment this may be separated from the sinne the damned in hell blaspheme God but are not punished for it 2 Cor. 5. 10 3. Reatus personae a guilt that comes upon the person this is
and all the rest are nought for they came from Satan and serve to set him up in mens mindes and to quench the respect and fear of God Division All creatures in their natural estate are severed and divided one from another 1. They are divided from God the only and chiefest good 2. From the Angels 1 Cor. 11. 10. 3. One from another Isa. 19. begin 4. From themselves We are joyned to Satan and comply with the Idols of our own hearts Ezek. 14. begin 1. The nature of this division is not only local as that of Reuben Judg. 5. 15 16. by the river Iordan or in externals but spiritual which is the worst as spiritual union is the best This makes the difference in mens mindes judgements wils consciences Acts 26. 9. Iohn 16. beg divided in the very ends they propound and the means that lead to those ends and the rule The causes of it are sad the lusts and sins of our own hearts the just indignation of God These sins especially 1. Idolatry Iudg. 5. 8. 2. Covenant-breaking Levit. 26. 25. 3. Pride Ier. 13. 9. compared with 14. 4. Hypocrisie Isa. 10. 6. 5. Apostasie Arguments against division and falling into parties First Divisions are a judgement of God upon a Nation Zech. 13. 14. Secondly Consider the several sins that falling into parties puts men upon 1. It puts them on great thoughts of heart Iudg. 5. 15. 2. Men break forth into bitter censuring and reviling of those which are not of their own party Prov. 21. 24. Iames 4. 11. they set up their own will in opposition to God 3. It causeth men to be glad to hear evil one of another and take up any report for truth Nehem. 6. 6. and glad of any mischief that shall befall them Ezek. 25. 6. 4. This layes upon men a necessity of joyning with any to oppose that party though they be never so contrary in religion or affection Thirdly Falling into parties is a certain way of ruine 1. In the just judgement of God Hos. 10. 2. 2. In the nature of the thing Iudg. 5. 5. In cause of religion every subdivision is a strong weapon in the hand of the contrary part Hist. of Councel of Trent lib. 1. pag. 49. Two earthen pots floting with this Inscription Si collidimur frangimur If we knock we crack were long ago made the embleme of England and the Low countries but may now be extended to all Christians We shall finde in our English Chronicles that England was never destroyed but when divided within it self our civil divisions brought in the Romans the Saxons Danes and Normans Though our Civil and Ecclesiastical breaches be very great Lam. 2. 13. yet God can and will heal all the breaches of his Saints 1. Because he hath promised to do it Isa. 2. 4. 11. 6 7 8 9 13. 30. 26. 32. 18. 33. 20. Ezek. 28. 24. Ier. 32. 39. Zeph. 3. 9. Zech. 14. 9. 2. Christ hath prayed for it three times in Iohn 17. viz. 21 22 23. verses 3. Christ died to make his people one Ephes. 2. from 14. to the later end See 1 Cor. 12. Rom. 8. to the end There are some cementing or reconciling graces faith repentance charity Col. 3. 14. and humility There is much talk of peace and unity peace with truth or peace and holiness are joyned together in Scripture We should pray to Christ to heal our divisions that he would make us one we should put on love which is the bond of perfectnesse Col. 3. 14 15. See Phil. 3. 14 15. Drunkennesse Drunkennesse is a great sin Isa. 28. 1. Deut. 32. 32. Prov. 23. 29 30 31. The Scripture condemns it Be not drunk with wine saith the Apostle Salomon forbids to keep company with a wine bibber the Prophet denounceth a woe to the drunkards of Ephraim Drunkennesse is one of the fruits of the flesh and a drunkard one of those whom Paul excludes from heaven Nature condemns it it trampleth under foot at once the whole Law and Gospel too First For the Law it violates each Commandment The first the drunkard makes his belly his god he cannot exercise knowledge of God love fear confidence remembrance of sin or any vertue It breaks the second Commandment it is a direct breach of our vow made in Baptism and renewed in the Lords Supper for this is one of the works of the Devil which we then renounced Again it hinders a man from praying reading meditating or doing any good and religious duty It breaketh the third Commandment because it is an abuse of one of Gods creatures and so takes Gods name in vain it causeth that one can neither see God in his works nor do any works to his glory nor shew forth thankfulness for benefits nor patience in crosses and because it fils the mouth full of foul and desperate oaths The fourth he is unfit to sanctifie the Sabbath and if one be drunk on the Lords-day it is a great prophanation of it for it is farre from a holy work The fifth it makes one despise Parents Magistrates all Governors it makes him abuse Wife Children Servants and all his Inferiours it makes him lift up himself above his equals and despise all in comparison of himself The sixth it is a hurt to his own body and breeds vile diseases dropsie fever rednesse of eyes makes him rail revile quarrel and kill and commit all insolent injuries and hazards himself to untimely death Gal. 5. 21. The seventh for it fils heart and tongue and all full of filthinesse it inflames the body to lust a drunken Lot will commit incest Rom. 13. 13. The eighth it is a wasting of time and goods and a robbing of a mans self and family it often enciteth to cozenage and beguiling it is grosse injustice The ninth it makes him full of bragging and boasting and backbiting his tongue is as full of vanity as his head of vapours The tenth it fils the minde full of leud imaginations and exposeth him to Satans suggestions Perkins on Revel 2. 14. shews that Popery breaks every Commandment Mr Paget in his admonition touching Talmudique allegations pag. 422. to 436. shews how the Jewish Rabbins break every Commandment It is against the Gospel it oppresseth the heart and takes away reason that a man grows hard-hearted and fils men full of presumption There was a street in Rome called Vicus sobrius the sober street but is there a village in England that may be called Villa sobria the sober village If a man though he loaths drunkennesse should to symbolize with wicked company drink immoderately yet it is drunkennesse it is true he is not ebriosus an old soaking drunkard yet he is â—brius he hath committed the sinne of drunkennesse There is a two-fold privation of reason 1. Aptitudinal when a man drinks so immoderately that there is a disposition to disturb reason yet because he is of a strong brain and
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
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
time of his Creation the Law that was proclaimed by Gods own mouth upon Mount Sinai which we call the ten Commandments whether it be in force in the Christian Church First Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force in these distinctions 1. You must distinguish betwixt the Law given to Adam in Paradise as a Covenant of life and death and as it is given in the hand of a Mediatour the Lord Jesus Christ. 2. You must distinguish betwixt the things that are contained in the Law and the binding power of the Law 3. You must distinguish betwixt the principal Law-giver and the ministerial Law-giver 4. You must distinguish betwixt the Law given by God even by the hand of Moses in the true intent and meaning of it and between the interpretation that the Jewish Doctors could make of it 5. You must distinguish betwixt the Law it self and the sanction of it The only Question is about the binding power of the Law that is Whether the things contained in the ten Commandments are by the Lord the great Law-giver commanded now to Christians The Antinomians hold the contrary quid nobis cum Mose the only rule say they they are under is the free Spirit of God enclining them by a holy renewed nature to do that which is good in his sight they are acted by a Law of love and they do the things of the Law but not because commanded in the Law they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side the Orthodox Divines say That it is true our light is only from Christ and the Spirit of God dwelling in us is the fountain of all the good we doe but yet say they the Lord hath commanded his holy Law to be our Rule which we must look to which if we transgresse we sinne and are to account every transgression of it a sinne and so are to be humbled for it and to walk as those which have offended a gracious God Reasons to prove the moral Law still in force to believers First Some places of Scripture prove it as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not saith Christ that I am come to destroy the Law I am not come to destroy but to fulfill it So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8 10 11. Ephes. 6. 2. Revel 22. 14. which Scriptures make it clear that believers are under the moral Law Secondly If believers be not under the Law then they do not sin if they do contrary to the Law or neglect the things commanded in the Law For where there is no Law there is no transgression Thirdly Because the Lord when he doth promise in the Old Testament the new Covenant he doth in that Covenant promise to write his Law in their hearts there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts It is a presumptuous speech to say Be in Christ and sinne if thou canst for Davids murder after he was in Christ was a sinne 2 Sam. 12. 13. In many things we offend all Jam. 3. 2. 1 Joh. 1. 8. Some object and say that this is an argument we are freed from it Because their heart is so willing to conform to Gods will that they shall need no other rule to walk by but their own Spirit Answ. If there be that conformity in them yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father Fourthly The moral Law is in effect nothing but the Law of nature we owe it to God as our Creator Beleevers are freed from the Law 1. As a Covenant of life Do this and live they have no need to look for life that way they have it at a better hand and a cheaper rate for eternal life to them is the gift of God and the purchase of Jesus Christ. 2. From the rigour of the Law 3. The irritation and coaction of it 4. From the condemning power and the curses of it The Law is 1. A glasse to reveal and make known unto us the holinesse of God and the will of God and secondly to make our selves known to our selves by the Law comes the knowledge of sin Rom. 3. 20. 2. It is a Foil to set off Christ it drives them out of their own righteousnesse and makes them highly prize Christ and the benefits by him Rom. 7. 24 25. 3. It is a perfect Rule of all our obedience 4. The meditation of the terrours of the Law and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption Luk. 12. 5. 1 Cor. 9. 29. The Antinomians cry Away with the Law and what hath the Law to do with a Christian and they say that such a one who preacheth things out of the moral Law is a legal Preacher they say the love of God shed abroad in our hearts and the free Spirit is our rule None ought to be legal Preachers that is to preach salvation by keeping of the Law only the Papists are such See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience and as a means to discover sin and convince men of their misery out of Christ Gal. 3. 23. The Law habet rationem speculi fraeni regulae The moral Law is a glasse to reveal sinne and the danger of it a glasse to discover it and a Judge to condemn it 1. A Glasse to reveal sin 2. A Bridle to restrain it 3. A Rule both within and without First A Glasse to reveal sin It discovers 1. Original sin I had not known lust but by the Law 1. It sets before us the Primitive righteousnesse wherein we were created 2. That there is something in us perfectly contrary to all this Colos. 1. 21. Acts 13. 10. 3. It discovers to us the dominion that this sinne hath over us Rom. 6. 12 14. 7. begin 4. Shews a man the filthinesse of this sinne 2 Corinth 7. 1. Iames 1. 21. Titus 1. 15. 5. Shews that this sin hath seminally all sins in it Iam. 1. 14. 1 Iohn 2. 15. 6. It discovers the deceitfulnesse of this sinne Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11. 7. Shews a man the demerit and miserable effect of this sin Rom. 8. 12. 2. Actual sin it shews 1. Every sin dishonours God his glory is denied debased 2. The perfection of the Rule Rom. 7. 12. 3. The harmony of the rule Iam. 2. 10. 4. It s spirituality it discovers the thoughts and intents of the heart 5. The infection of sin to a mans self if it be inward to others if outward it is called rottennesse plague leprosie 6. That one act of sin
Jesus Christ is best refreshed and most perfected We should think upon God in most serious manner constantly upon all occasions and opportunities with livelihood and power being most affected and taken up with the thought of God in Jesus Christ. 2. Perpetual and continual remembrance of God whereby we call back to minde what we know and have learned of God his Power Mercy Love Long-suffering and represent him as present to the soul. The Name of the Lord is most sweet the remembrance of his Holiness the prop of confidence the solace of the heart in time of distress See 1 Sam. 30. 6. 3. Reverent and faithful Invocation wherein we request of God in the Name of Christ all good things whereof we stand in need and that both in prosperity and adversity 1 Thess. 5. 17. Ephes. 6. 16. Iames 5. 16. Psal. 50. 15. 38. 10 Matth. 7. 7. 4. Thanksgiving or celebration of Gods Name whereby we magnifie his Power Goodness Wisdome Grace and Mercy freely acknowledging every good and perfect gift to come from above God is the highest Majesty who oweth nothing to any man from whom we receive body soul life and whatsoever we injoy unto whom we are unable to requite the least kindness vouchsafed Our tongues should be more plentifully busied in speaking of Gods Excellencies to his honour then of any or of all other things Mans speech should more readily constantly largely be set on work in talking of God to his glory then of the whole world besides 5. Holy and religious swearing which is a calling of God to witness that we speak as our minde conceiveth 6. Religious and Divine Adoration Psal. 95. 6. The Greek word notes as much as to fall upon the knees or to worship by falling down at the knees of another Matth. 2. 11. Adoration is implied in this One Evangelist saith that the Leper worshipped Christ another reciting the same History That he kneeled down unto him and a third That he fell upon his face In Hebrew there be divers words to express it which signifie to bow the whole body to kiss the mouth to bend the knee to fall prostrate on the face But in all three Languages it noteth an outward reverence shadowing the internal affection of the heart Adoration implieth in it three Acts First An apprehension of the excellency of that which is adored Secondly An Act of the Will desiring to do something to testifie our acknowledgement of this greatness and our subjection and inferiority Thirdly An outward expressing of the same 7. Seeking the Lord and his favour specially if we have turned away from him To seek the Lord is to bend all our senses and strength to know God aright have communion with him enjoy his favour and worship him purely according to his Ordinance 2 Chron. 31. 21. Iob 8. 5. Ezra 6. 21. 8. Offering and making Vows unto the Lord alone Isa. 19. 21. Psal. 116. 14. 76. 11. Gen. 28. 20. Deut. 23. 21 9. Profession of Gods Name Deut. 26. 17. Isa. 44. 5. 43. 7. Psal. 22. 23. 119. 46. 10. Free and voluntary submission of minde and conscience to the Lord alone as the onely Law giver King and Saviour of his people This Commandment is broken two waies 1. By failing to give God that honour which is due unto him and that either for substance or degree matter or measure in whole or in part 2. By giving his Divine Honour unto any other in whole or part absolutely or in degree in profession or truth The special sins condemned are 1. Atheisme when the heart denieth God in his Deity or Divine Attributes as Wisdome Justice Mercy Omnipresence And this is secret or open Open when a man maintaineth that conceit expresly in his minde Secret and in the bud when he is over-ruled with this vice though he form not such a proposition in his minde Atheism is an high transgression of this Commandment for he that denieth the Godhead cannot glorifie God in spirit and truth Besides every Atheist maketh himself God in that he thinketh he is of and by himself and not of and for the Lord that made Heaven and Earth 2. Ignorance of God in Christ under which dulness to conceive of him and carelesness to seek after the knowledge of him are comprehended Ignorance of God so far as He hath obscured himself from us is no sin Prov. 30. 1 2. Rom. 11. 34. Ignorance of the secrets of God is a holy ignorance Deut. 29. 29. We must know all that we need and all that we may but must not presume above that which is meet to understand That ignorance of God so far as he hath most clearly and carefully revealed himself in his Works and Word is that which is here condemned This ignorance is privative or corruptive both sinful in nature though not equal in guilt or danger Privative ignorance is the simple want of that knowledge of God and Christ that should be had Corruptive is joyned with a perverse disposition whereby the minde is not onely blinded but become grossely carelesse of the knowledge of God and godlinesse if not perverted with false and sinfull opinions 3. Curiosity when men busie themselves in prying into the secrets of Gods nature and works or turn their search after him into meer disputes and idle speculations This perverse desire of knowing the truth is a disease that hath endangered many Our first Parents were bewitched with a desire of more knowledge then the Lord knew to be good for them and so attempting to do what was forbidden they fell from that good estate in which they were created The Lord hath fully manifested himself in the face of Jesus Christ so far as it is needfull or profitable for us to know him and it is our duty to contain our selves within the bounds and limits prescribed of the Lord. 4. Errour or heresie concerning God and Christ as when we conceive amisse of the Properties of God his Covenant the unity of Essence and Trinity of Persons the Person and Office of Christ. Heresie is Idolatry for it transformeth the Majesty of God the Person or Office of Christ Every lie of God is a kinde of Idolatry but heresie ascribeth unto God devised Properties turneth his glorious Essence into a lie 5. Want of acknowledgement when God is known in a sort but not with affection and effect as he ought to be and that either for substance or degree The sons of Eli were sons of Belial they knew not the Lord we cannot think them to be utterly destitute of all knowledge of God but they did not acknowledge his power love and Soveraignty as they professed It is noted as the sinne of Israel that they understood not the wonders of the Lord that is they did not wisely consider or acknowledge them 6. Disesteem or contempt of God in Christ when his favour is not esteemed or not according to
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