that God hath separated onely one day of seven for Divine worship 2. In that he goeth before us by his own example The promises are in Isa. 56.2 c. and 58.13 IV. The matter or object of this sanctification is the Sabbath or seventh day in the Iewish Church to which succeeded the first day called in Scripture from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptism the day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or Moral and that which is Typical or Ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jews from gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Ioh 20.19 and 26. By the example also of the Apostolical Church Act 20. 7. 1 Cor. 16.2 Rev. 1.10 VI. The form of Sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposite to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Lu. 14.5 Which of you having an oxe or â—n asse fallen into a pit will not take him out on the Sabbath day The Macchabes knew this 1 Mat. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.27 IX On the Sabbath those works must be done for which that day was appointed to wit to repare to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XIâ— The spiritual end peculiar to the Iews was 1 To shadow out to the Iews that rest which they injoyed in the Land of Canaan after their toylsome labours in Egypt troubles in the desart That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sin and the works of the flesh XIII But now the spiritual end of it is 1. that the Congregation may be seen and that the faithful may flock together into the Church as into the Ark of Noah 2 That by meditating on this new birth of the World and on Christ's resurrection we might praise God our Creator and Redeemer 3 That by our rest from labour we might be admonished of our rest from sin 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a thâ—ee-fold Sabbath a tipical and ceremonial yet but tempâ—rary onely a spiritual but onely begun here and a heavenly or eternal Xâ—V The Sanctification of the Sabbath belongs to all chiefly to Magistrates Pastors The Magistrate by the example of Nehemiah must take care that the Sabbath be not wantonly abusâ—d Neh. 13.15 c. The same also must so moderate the strict obsâ—rvation of that day when need requires that there be regard had to Charity by the example of the Macchabees 1 Mac. 2.41 and Constantine the Great who in extream necessity permited Husband-men to follow their Country woâ—k XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessity Col. 2.6 Let no man condâ—mn yâ—u in meats and drinks oâ— in respect of a Holy day or of a New Moon or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neâ—lected when no regard is had of it or in some respect when it is spent meerly by ceasing from our own works and consequently in idleness omitting those works for which the Sabbath was made of which in the nineth Rule or these works are performed but perfunctoriously without any inward and mental devotion which kind of Sabbath is deservedly called hypocritical See Isa. 1. â—3 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sins 3. â—n idolatrous works Such a prophanation is a most grievous sin Exod. 31.13.14 Num. 15.35 Neh. 13.16 Ier. 17.27 CHAP. VIII Of Vertues or Works belonging in general to the Commandments of the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues works of the second Table Of which worship we are to speak generally and particularly To the mediate worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himself or towards his neighbour towards himself is whereby each faithful man next to God loves himself seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph 5.29 No man ever hated his own flâ—sh but rather cherish thâ—t Phil. 2.12 Work out your own salvaâ—ion with fear and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebell against God and run headlong to their own ruine but the sin of self-love is found in them who being too much drunk with love of themselves not only despise their neighbour in respect of themselve but alsâ— love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Râ—v 12.11 And they loved not their loves unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I The efficient cause of this love is God the Father in the Son through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or root is Faith working by love Gal 5 6. III. The matter or subject of it is our neighbour that is every one to whom we owâ— duty or ayde Luke â—0 36 3â— IV But chiefâ—y w◠〈◊〉 love those that are of the houshould of Faith Gal. 6.13 For we are tyed to them both in a natural and spiritual tye Eph. 4 1 2. V. Nor in this case must we exclude our enemies
2 King 25.3 c. iâ— Rudolphus Duke of Bavaria in Ladislaus King of Huâ—garia and many others it was also detestable among the gentiles as Tibullus sheweth Ah miser etsi quis primò perjuria celet Sera tamen tacitis poena venit pedibus Though wretch thou hide thy Perjury Yet slow-pac'd Plagues come silently The Jesuitical and Sophistical interpretations of Perjuries are equivalent to perjuries themselves neither shall they escape the sin and punâ—shment of Perjury A rash Oath is that which is taken when there is no necessity to swear Saul is an example of a rash and continual sweaâ—er 1 Sam. 14. v. 40. and 45. An unjust Oath is when we swear of things neither lawful nor honest Such was David's oath when he threatned destruction to Nabal's house by revoking of which he hath taught us that unlawful oaths are rather to be broken than kept 1 Sam 25. such are the Monkish oath of fidelity obedience â— in Popâ—ry An idolatrous Oath is when men swear by false gods or the creatures Such are these oaths that are made by Heaven Earth c. which aâ—e forbid Matt. 5 3â— and oaths also made by the Saints for without idolatry we can neither give to them the honor of invocation nor of an oath neither do the Papists metonymically by the Saints understand God but they swear by the Saints themselves So much of swearing Adjuration is an obtestation in the name of God being made either by command or intreaty that according to conscience and as it were in stead of an Oath the truth might be spoken Example Ios. 7.19 Then said Ioshua to Achan my Son give glory to the Lord God of Israel and confesse to God The RULES We must yeild to an adjuration in such things as are neither contrary to Gods glory nor the love of our Neighbour We have an example in Christ who professed himself to be the Sâ—n of God upon the adjâ—â—â—tion of the Hâ—gh Priest though a wicked man Matth 26.64 If then a Tyrant should adjure us to reveal our brethren or their meetings we should refuse it To this are contrary rash adjurations magick adjuration of Devils wicked imprecations whereby God and the creatures are adjured to mans ruine The adjuration of Devils which they call exorcisme is magical and no wayes answering the Apostles casting out of Devils which they did not by adjuration but by commanding them in the name of Christ. Sortiledge or casting of lots is a tryal or finding out that which God hath appointed to each man in divisions and this is done by external signes to compose strife Lots are either divine or humane Examples of those are in Levit. 16. Ios. 7. 1 Sam. 10. Nehem. 11. Ioh. 1. Act 1 and these are not to be imitated because we have no command But these lots called also divisorie may be used but so that we assure our selves that they are guided by Gods hand Prov. 16.33 To this are opposed superstitious elections and consultations and deceiptful lots Hitherto of the taking of Gods Name the profession of it is when freely and openly in the sight of men we confess the truth as it is known by Gods Word to his glory when we are required Matth. 10.32 Who soever confesseth me before men him will I confess before my Father who is in Heaven Rom. 10. v. 10. With the heart we believe unto righteousness and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall ask a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Ioh. 12 v. 42 43 Peter is an example of an imperfect denyal proceeding of infirmities Matth. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine leâ—t they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven To this is opposite the omission of that action which agrees with our profession and impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the later is in the Jews of which Paul speaketh Rom. 2.24 For the Name of God through you is blasphemed among the Gentiles CHAP. VII Of Vertues or Works apperteining to the Fourth Commandment HItherto of the parts of Gods worship Now follows the time peculiarly appointed for Divine worship This is handled in the fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. By which it appears that the Israelites before this had been warned to sanctifie it but that it had been â—lighted and neglected by reason of Pharaoh's oppression 2. By declaring the Precept in opposing by an anti hesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either Natives or Strangers and both are either superiours or inferiours Six dayes saith he shâ—lt thou labour do all thy work but the seventh day is the Sabbath of the Loâ—d thy God in it thou shalt do no manner of work thou nor thy son c. The Confirmation is grounded on Gods example For in six dayes the Lord made Heaven and Earth the Sea and all that theâ—â—in is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattel may be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of divine worship was prescribed to Adam even in the state of innocency II. To sanctifie the Sabbath is not to make that day holy but to separate it from prophanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2 The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 and 23.3 Ier. 17.22 and elswhere The equity is seen in two things 1. In
THE ABRIDGMENT OF CHRISTIAN DIVINITIE So exactly and Methodically compiled that it leads us as it were by the hand To the Reading of the Holy Scriptures Ordering of Common-Places Vnderstanding of Controversies Clearing of some Cases of Conscience By JOHN WOLLEBIUS Doctor of Divinity Ordinary Professor in the University of Basil. Faithfully translated into English and in some obscure places cleared and enlarged By ALEXANDER ROSS The Third Edition To which is adjoyned after the Alphabeticall Table The ANATOMY of the whole Body of DIVINITY Delineated in XIV short Tables for the help of weak memories LONDON Printed by T. Mabb for Ioseph Nevill and are to be sold at his Shop at the signe of the Plough in the New-Buildings in Paules Church-yard 1660. To the Right Honourable THE LORD ROCKINGHAM My Lord I Have been long indebted both to your Lordship your noble Lady and your hopeful Son Mr. Watson for your favours and good will towards me I have therefore adventured not by way of requital but of acknowledgment to present this Theological Epitome to You which is the most exact and compendious of any that hath been yet done by Protestant Writers I may say of this Edition as Philosophers speak of Nature that It is neither deficient in necessaries nor abundant in superfluities What was in the Latin Copy dark I have cleared and what was contracted I have unfolded How needful Epitomies are in all Sciences chiefly in Divinity I need not write if either we consider the shortnesse of our time or the largenesse and multitude of Volumes which have been written of this Subject or the weaknesse of our memories or the fastidiousnesse that is begot in us by reading tedious and voluminous Discourses God who knows what is best for us hath epitomized all Practical Divinity into X Precepts and our Saviour hath reduced those ten into two and all that we can pray for or against into six heads or Petitions The Traveller that desiers to be soon at his journeys end will seek out the most compendious way He is an unwise Traveller that will clog himself with silver if he can epitomize it into Gold surely a weak Stomack wil better retain the smalâ— quantity of an extract than the large draught of a nauseating potion He that with judgment doth contract the vast body of Divinity into an Abridgment doth imitate God who having the first day diffused the light through the whole Hemisphere contracted it and as it were epitomized it the fourth day within the body of the Sun He that will condemn Epitomies condemns himself for man is the epitomie of the World But I must avoid prolixity in commending this Epitomie lest my practise thwart my words My Lord This Book is the Epitomie of Divinity and this Epistle the Epitomie of my true affection and many thanks I owe you and yours on whom I wish the influence of all happinesse which is the hearty desire of Your Lordships Humble Servant ALEXANDER ROSS The Preface of Iohn Wollebius D.D. to the Reader THE blessed Apostle in his second Epistle to Timothy cap. 1 vers 13 writes thus Hold fast the form of good words which thou hast heard of me in faith and love An excellent admonition and worthy to be pressed upon all Christans but chiefly on these who have wholly devoted themselves to the study of Divinity For as it concernes every Christian to be skilled in the chief Chatechistical heads at least that by their help and guide they may with the greater profite heare and read Gods Word so it becomes all Students in Divinity before all things to imprint in their memories the Anatomie of the Body of Theologie that in the Common places in the definitions and Divisions of heavenly doctrine they may be exact and perfect Now in this kind divers eminent men furnished with a far greater measure of Spiritual Vnction than my self have afforded such helps to young Students that he who goes about to adde any thing to these will seem to light a Candle at noon-day or to garnish the Firmament with more Stares Yet notwithstanding whereas it is consistant with the conscience and callings of all Gods servants to advance what they can the publike benefit I being called to be chief Pastor in this place was enjoyned by the Reverend Colledge of Divines to expound the Old Testament which by Gods help and their command I so undertook that besides my Lectures on the Text I proposed to my hearers a short form of wholsom and good words taken out of other mens lucubrations and reduced into this brief Epitome Now although I perceived that many did very wel like my paines and purpose in this kind yet I professe the divulging of this Piece was least in my thoughts Therefore in that at last this Child of which I have been in labour these seven years is now born and brought out to light I earnestly intreat the friendly Reader to impute this not to any itching humour I have of writing but to the often sollicitations of my Friends who have extorted it from me I beseech God that he will be pleased graciously to preserve the remaining companies of Teachers Schollers and that for his mercies sake whereof we have daily fresh testimonies as in many things so in this that we are not all destroyed And as for those who are dispersed that he would graciously recollect and settle them even for his onely begotten Sons sake our Lord Jesus Christ Amen IN SS THEOLOGIAE EPITOMEN A Reverendissimo Clarissimo Viro DD. JOAN WOLLEBIO Antistite Professore dâ—gnissimo bono Publico editam INstituit multos discentes atque docentes Calvinus laudem hanc ut ferat ille Liber Praeter Apostolicas post Christi tempora Chartas Huic peperere Libro secula nulla parem Polanus Methodo illustrat Syntagma celebre Mortuus ut vivens agmina nostra docet Quicquid uterque docet doctâ hie brevitate docebit WOLLEBIUS paucis dicere multae potis Tu qui Pastores Doctores atque Prophetas Largiris coetum pascere perge tuum JOHAN GROSSIUS Basil Pastor Eccles. Leonard Vpon the EPITOME OF CHRISTIAN DIVINITY Publâ—sht for the common benefit by the most reverend and famous Doctor JOHN WOLLEBIUS chief Chair-man and Professor of Divinity CAlvin great Key of th'Scriptures as 't is clear In 's Books instructed many far and near Whose learned Institutions next those known Grand Euangelick truths give place to none Next Calvin did Polanus so Comprize Divinity as 't will live when th' Author dies Both these Wollebius surpassed such Was his great skill in little to speak much Go on the Fathers Oracles thus t' unlock And be the Father of thine own poor Flock Aliud AVrea faelices dedis Compendia in auras Et verâ Mensas instruis Eusebiâ Orthodoxa tuo solidè comprensa libello Doctrina egregiis serviet ingeniis Iehova tibi vitam viresque aeternet usque Te jubeat longa dexteritate frui Sentiat
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
be indeed the onely begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-borne Numb 18.16 IX The fruit of Christ 's nativity is shewed both in the speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said unto the Shepheards Fear not for behold I bring you tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth good wil toward men ib.v. 14 CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the Office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I Christ in respect of his mediatorship 〈◊〉 fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediatour of Angels and Men but not after the same manner for he is Mediatour to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa. 42.1 Behold my servant whom I uphoâ—d mine elect in whom my soul delighteth and Isa. 49.1 The Lord hath call'd me from the womb Psalm 110.4 The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedek Hebrews 5.5 Christ glorified not himself to be made an High-Priest but he 〈◊〉 said to him thou art my Son to day I have begot thee I The subject of this office is not onely all Christ but the whole of Christ for he is Mediator according to both natures This is denied by the Samosatenians Pontificians who do teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firme reason for if the works of a Mediator be the perfect operations of God and man in which is required not onely the action of man but of God also then doubtless this Office is attributed to Christ even according to his Divinity But the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdome of God nor illuminate our minds without the power of the Deity neither could his satisfaction obtaine the honor of merit with God nor could his Intercession be effectual wâ—thout the Deity neither could he have sustained that heavy buâ— then of Gods wrath nor had he bin able to subdue or abolish death Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this truth that there is one Mediator of God and man the man Christ Iesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies that prove the operation of the Deity Act. 20.28 God did redâ—eme the Church by his own blood Heb. 9.14 By the eternal Spirit he offerd himself â—oh 1.7 The blood of Iesus Christ his Son cleanseth us from all sin And although the Son be the Party that is offended yet it doth not hinder but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this Office in himself of an Intercessor by agracious dispensation No otherways than if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs Office is God offended and Man the offender VI. The manner whereby he is called to this Office consisteth in that plentifull unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.7 God even thy God hath anointed thee with the oil of gladnesse above thy fellows Isa. 61.1 The Spirit of the Lord is upon me because he hath anointed me Ioh. 3 34. God gave him not the Spirit by measure VII The end of this Office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because â—e doth effectually apply this merit to us Hence again it is apparent That this Office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our praiers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 4.12 For in no other is there salvation nor is their any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Iesus This Office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ. SO much of the Person and Office of the Mediator Christ the state thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his exaltation The state of Humiliation is in which he took the forme of a Servant being in the forme of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himselfe of the forme and glory of the Divinity He did not cast off the Divinity but hid it in the assumed form of a servant And although the Deiâ—y of
not prove your selves know yee not your own selves how that Iesus Christ is in you except yee be reprobates but I trust that yee shall know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit and benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the covenant of works made with our first parents but that which after the fall God of his meer mercy hath made with us II. Therefore the covenant of Grace is called a Testament or â—isposition becausâ— by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Hâ—b 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediâ—tor of the New Testament that through death which was for the redemption of â—he transgressions that were in the formâ—r Testament they whiâ—h wâ—re called might receive the promise of eternal inheritance for where a Testament is there must needs be the death of him that made the Testament III. The efficient cause of this is câ—mmonly the Holy Trinity but particularly â—hrist God and man that Angel of the covenant Mal. 3.1 Behoâ—d I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The former consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covâ—nant is proffered to all that are called but the the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of this Administration was threefold 1. from Adam to Abraham 2 from Abraham to Moses 3. from Moses to Christ. XII Between the first and last form of administration this difference is 1. That that was made by words of promise which were very short and yet long enough but this hath not onely a promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied only to Abraham's posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christ's death XIV The New Testament is the covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of faith and life XVI They are deceived then who make Parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differ first in time because the Old Testament was exhibited before Christ but the New is administered Christ being now exhibited that was to continue onely till Christ this for ever 2 In place or amplitude for that was proffered to the people of Israel onely this extends it selfe through all the world 3. In clearnesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4 In facility because the administration in the Old Testament was more laborious than in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftener urged yet not excluding the promises of the Gospel yet to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as it were by a School-master but in the new Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jer. 31.31 32. Behold the days come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with â—heir Fathers when I took c. and v. 33. But this shall be the Covenant c I will put my law in their inward parts and write is in their hearts v. 34. And they shall teach no more every one his neighbour c. they shal know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as it were by Seals of the Covenant of Grace A Sacrament is a Sacred action instituted by God in which that grace which Christ hath promised to the Covenanters is sealed by visible signes on Gods part and they are tyed on their part to obedience The RULES I. The word Sacrament which of old was used for a military Oath or for money deposited in stead of a
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments
the Churches union is shewed 1 Cor. 10.17 We being many are one bread and one body for we are all partakers of that one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words thus That which is contained under the kind of Bread is my Body The Lutherans thus in with under this is my Body The reason of our interpretation is explained in the former Chapter They say that it is absurd to use tropical phrases which are obscure in Christs will and Legacie But 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wills and Testaments for Iacobs Will shews the contrary Gen â—9 And Moses's Deut. 33. David's 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a trope That saying of Austins Advers Adimant Maniâ— cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deity and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is presented by the bread as by a symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speak of others is to seal our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithfull with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shall eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptism not only in external signes but in its proper end because Baptism is the sign of spiritual Regeneration but the Supper of nutrition also in the object or subject to which for Baptism is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptism is used but once the Lords Supper often times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharistical and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but â—hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remain onely the outward species of the Element and the accidents 7. In the Holy Supper they all drank of the câ—p as Christ commanded in the Masse the Lay-people are denied the cup. 8. In the Supper Bread was broken to represent Christs body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the Nature of the visible Church HItherto of the outward communion of the Covenant of grace Now follows the external society of the visible Church where by all that be called are accounted for members of the Church For the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christians is mâ—re usually called the church II We must carefully here observe the distinction of the word that we may know of what Church we speak III. For whereas it is distinguished into the triumphant and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are mâ—n but that they are not perceived as they are elect for the Lord knows only who are hiâ— 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church visible is ambiguous for properly it is meant of the universal Church dispersed through the whole World more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ. X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two foâ—mer soâ—ts of men belong to the Church by the righâ— of covenant though nâ—t of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The form of the Church consisteth in a double union the first is of her conjunction with Christ her
withal our mortification so the rising out of the water is a shadow of his resurrectiâ—n our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the beginning the spirit moved on the waters and was the cause of generation so in the baptism of water and the spirit is effected our regeneration 4. Water washeth away the filth of the body so doth baptism the spots of the soul. I will pour upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. by this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptism the thirst of the soul. 6. water cooles the heat of the body so doth baptism the beat of Gods wrath the fire of our lusts 7. Baptism is the Sacrament of illumination Hâ—b 6 4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and bapâ—â— sm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme weâ—e caâ—led the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharâ—nt â—ody by which light is transmitted to us so â—s mental illumination by the water of baptiâ—m in which now we are not dipped but besprinkled which is all one for the gâ—fts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkliâ—g of water in the old purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evill conâ—cience a Mat. 18.15 16 17. If thy brother should trespass against thee go tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the Church but if he shall neglect to hear the Church c. b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man he delivered over to Satan to the destruction of the flâ—sh that the spirit may be saved in the day of the Lord Iesus d 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flâ—sh 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever theâ—fore haâ—h heard of the Father and hath learned cometh unto me e â—oh 5.25 Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sence as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the fons of wrath saith the Apostle But by grace we are saved saiâ—h the same Apostle by grace I am what I am saith he not I but the grace of God with me 1 Cor. 15.10 without me saith Christ you can do nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace aâ—e distinct yet in a large extent grace may be called natural and nature may be called grace The fiâ—st is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subjâ—ct of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us So Adams original justice is called natural and so are all Angelical perfections because they were created with them So the sannctification of those in Scripture who were sanctified from the womb may be called natural Again nature may he called grace for whatsoever is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live move and have our being in God who is the prime and universal cause without Whose influence the second subordinate causes cannot work and therefore â—ven for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tied if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other And so when the Fathers speak of Adam's original justice they say he lost his garment and was stripp'd naked a 1 Tim. 1.19 Holding faith and a good conscience which some having put away coâ—cerning faith have made ship-wrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe tremble This faith then whâ—ch consisteth in a bare assent iâ— common to the Elect and Reprobate c Matth. 13.20 He that reciveth the seed into stony places the same is he that heareth the word and â—â—on with joy receiveth it yet hath he not root c. d Mat. 17.20 if you had faith but as a grain of mustard seedâ— you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Iudas who had this gift of miracles with the rest of the Apostles Matth. 10.8 e Saving faith which is proper to the Elect is that which we defined a Psal. 34.14 Isa. 55.7 b Eph. 2.1 Col. 3 9 10. c Rom 6.2 c. Gal. 2.20 a Of that day and hour knoweth no man not â—he Angels of heaven excepâ— my Father only Mat. 13. 32. Nor the Son himself but the Father alone 1 Thess. 5. 1. 2 c. concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that
that day of the Lord will come as a thief in the night b Mat. 24.32.33 Learn a parable of the fig tree when its branch is yet tender and putteth forth â— leaves ye know that summer is nigh so likewise ye when ye shall see all these things know that it is neer even at the doors a Luc. 17.26.27 As it was in the dayes of Noah c. And as it fell out in the day of Lots c. 1 Thess. 5.3 when they shall say peace and safety then sudden destruction commeth upon them as travel upon â— woman with childe and they shall not escape 2 Tim. 3.1 5. This know that in the last days perillous times shall come for men shalâ— be lovers of their own selvâ—s covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors c. b 2 Thes. 2.3 Let no man deceive you by any means for that day shall not come till there be a falling away first and that man of sin be revealed thâ— son of perdition v. 8 And then shall thaâ— wicked one be revealed whom the Lord shall câ—â—sume wiâ—h thâ— Spiriâ—â—f his mouth and shall dâ—â—troy with the brighâ—nâ—sse of his coming c Rev. 18.2 She is falâ—en she is fallen that great Babylon c. d Rev. 17.16 And those ten horns that is the ten Kings shall hate the whore and they shall forsake her shall eat her flâ—sh and burn her with fire * A. R. This opinion of the calling of the Jews is plausible if it were found in Scripture Here Wollebius strives to weaken the opinion of the Iews conversion before the last day so did of old Caesariensis Greg Nazianzen 's brother Dial. 4. by denying that in Scripture their conversion is expressed whereas indeed the Scripture in many places speaks of this generall calling And though Hâ—erome on Isa. 11. and Hos. 9. seem to conâ—radict this truth yet we shall finde that he doth not absolutely speak against their final conversion buâ— against the manner of it which the Iews thought should be effected by Elias whom they dreamed would reduce them again into their own Country and re-establish the antient Law of Moses and the whole Iudaical worship But to deny a total conversion of the Iews to Christ is to keep up the partition-wall still which Christ came to break down represented by the rupture of the veil of the Temple at Christs death Why was Christ called the Corner-stone if he did not mean to unite the two walls of the Iew and Gentile And how can that prophâ—sie of his be fulfilled There shall be one sheepfold as there is but one Shepheard That pâ—ophesie of Zach. 12.10 Rev. 1.7 They shal look on him whom they have pierced shall mourn for him must be â—nderstood of the Iews final conversion which shall be with godly sorrow and repentance before the last day for it is said there He shall come with clouds Luke 21.27 Our Saviour foretels that Jerusalem shall be â—â—dden under till the fulness of the Gentiles be brought in We read in Rev. 7. that besides the innumerable multitude of all Nations that stood before the Lamb there were of the Israelites also an hundred forty four thousand on MouÌ„t Sion a definite number being used for an indefinite by which is intimated the Iews total conversion In Mal. c 4. Elias is promised to turn the hearts of the fathers towards their children which prophesie the old Doctors apply to the conversion of the Iews by the preaching of Elias and Christ tels us that Elias shall come and restore all things Matth 17.11 This prophesie indeed is applied by Christ to his first comming and â—ohn Baptist there is called Elias yet this hinders not the application of the same prophesie to his sâ—cond comming also before which eitheâ— Elias shall come or else powerfull pâ—eachers in the force and spirit of Elias who shall convert the Iews And so the Fathers interpret these words Psal. 59 6 14. They shall return in the evening of the conversion of the Iews in the end of the world And so they observe that their late entry into the Church of Christ which is the House of the living God was prefigured by the elder brother Luk. 15. Who came not in till he was intreated by his father and that was after the younger brother or gentiles had returned But their conversion is more plainly foretoâ—â— by Hoseâ— 1.11 The children of Judah and 〈◊〉 shall be gathered together and appoint themselves one Head This cannot be meant so much of their return from their dispersion in their first captivity as of their last conversion for the Isâ—aelites never returned from their first captivity This is more fully explained in Hosea c. 3 5 Afterward shall the children of Israel return and seek the Lord their God and David theiâ— King and shall fear the Lord and his goodness in the latter dayes Here by the latter dayes we cannot understand Christs first coming for we do not finde that this prophesie hath been yet accompâ—â—shed Some few here and there have been converted but what is that to a general conversion of the whole nation or at least of the greatest part which the Apostle expresseth fully Rom. 11 2â— I would not brethren have you ignorant of this mystery that blindness in part is hapned to Israel until the fulness of the Gentiles be come in so all Israel shall be saved and ver 32. God hath concluded them all in unbelief that he might have mercy on all Now all the circumstances and woâ—ds preceding and following do make it plain that Saint Paul speaks not of the spiritual but of the carnal Israelites or Nation of the Iews and of their total conversion which v 12. he cals their fulness as he cals the total conversion of the Gentiles the fulness of the Gentile vers 25. And doubtlesse Christ who came to save his people from their sinâ— to whom he preached in his own Person and sent his Disciples first of all to these lost sheep of Israel and prayed for them on the cross and makes intercession for them still in Heaven will not forget when the time comes to bring back these straying sheep into his sheepfold This is that Michael the great Prince who standeth up for the children of Israel and bâ— whom Daniels people shall be delivered every 〈◊〉 written in the Book of life Dan. 12.1 So certain and indubitable was this truth that in the primitive Church as Saint Austin confesseth l. 20. de civ Dei cap. 29. It was ordinarily spoken believed by the faithful that the Jews by the preaching of Elias should believe in Christ. Yet I deny not but that the Iews hitherto have been like that fruitless Fig-tree in the Gospel which our Savior cursed but here is the difference that the Fig-tree was nevâ—â— to fructifie any more but we
found faithfull c This Theft is called sacriledge Pro. 20.25 It is a snare to the man who dâ—voureth that which is holy c. An example of this in Achan Jos. 7. and in Iudas Ioh 12.6 d Prov. 22.28 Râ—mâ—ve not â—he ancienâ— boundâ— whiâ—h thy Fathers have set e â—am 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept back by fraud câ—yâ—th a Act. 8.20 Thy money perish with theâ— who thinkest the gift of God may be obtained with moâ—y saith Peter to Simon Magus therefore they are not followers of Simon Peter but of Simon Magus who make Merchandise of holy things Like to those are they who sell Law and Justice and Offices and such like b As when chaf or such like trash is mingled with Wheat and Water with Wine Amos 8.6 That we may sell the refuse of the Wheat c, Deut. 25.13 Thou shalâ— not have in thy bag divers weights Amos 8.5 Making the Ephaâ— small and the Shekel great and falsifying the ballances by deceâ—â— d Amos 8 6. Thaâ— they may buy the poor for silver e These are like wanton sheep who when they are filled tread the remaining fodder under their feâ—t Ezâ—k 34.18 f Prov 20 14. It is naught saiâ—h the buyer but when he is gone he praiâ—eth himself g Psal. 37.21 The wicked borroweth and payeth not againe a God of old forbad the Jews to exact a price of their brethren Exod. 22 25 So Christ Lukâ— 6.35 Lend looking for nothing again Which rule is then in force when our neighbour estate is so mean thâ—t he is not able to pay b 2 Cor. 8.3 Not that others may be eased and you burthened and on the contrary c Experience witnâ—sseth how hurtful this kind of injustice is d Hither belongs the sin of stell onaâ—e or couznage when one selâ— or pawns â—hat which is alrâ—ady pawned or morgaged to another a Thâ—s is excellently refuted by that famous Sermon of Christs Mat 6.25 c. b Covetousness is far worse than excessive care for a covetous man the more he hath the more he desires and heaps therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money is to be avoided 1. Bâ—cause â—t is forbid by Christ Luke 12 â—5 Bâ—waâ—e of covetousnesse 2. Bâ—cause it is idolatry Matth. 6.24 Col. 3.5 Eph. 5 15. 3. Because it is the root of all evil 1 Tim. 6 1â— c Jude v. 16 These are murmurers complainers But Paul knew how to want how to abound Phil. 4 12. Heb. 13.5 a Psa. 58.4 c. Their poison is like the pâ—yson of a Serpent like the dâ—af Adder that stoppeth his â—ars b Not every dissimulation is culpable for we are not forced still to speak the truth as shall appear in what followes but that dissimulation is understood when we conceal the truth to the prejudice of Gods glory and of our neighbour c A lye is when a false thing is signified by words or deeds with a purpose to deceive By this definition it appears 1 That Schemes Metaphorâ— Allegories and such like are not lies seeing the truth of them depends not from fictions but from the similitude they have with true things the same reason is of Ironies which are used not to deceive but to instruct such were used by Elâ—jah 1 King 18 and by Micaiah 1 King 22.2 That it is one thing to speak an untruth another to lye for one may speak an untruth by relating other mens sayings or by speaking that which he thinks to be true but he lyeth who utters a falshood either by word or gesture or any other way purposely to deceive 3. That dissembling deceits and stratagems in War are not lies so there be not perfiâ—iousnesse and perjury jâ—yned Thâ— distinction of lyes into officious jocond and pernicious shâ—wes only thâ—s that one lye is more grievous then another however no lye is excusable but by all means must be avoided both because its most severely forbid by God who is Truth it self Zach. 8 16. as also because it is a diabolical sin Ioh. 8.44 to whom the punishment must be added that is prepared for liers Psal. 5.6 Thou wilt destroy theâ— that speak lies d A false witnesse is made either out of the place and time of judicature or in judgment by the judge or by the parties in suite or by the Lawyers or by else witnessâ—s Concerning which God hath made a most severe Lawâ— Deut. 19.16 c. If a false witnâ—sse rise up against any man to testifie against him that which is wrong then both the men between whom the conâ—roversy is shal stand beforâ— the Lord before the Priests and Iudges that shall be in those dayes and the Judges shall make diligent anquisition and behold if the witnesse shall bâ— a false witnesse and hath testified faâ—sly against his brother then shall ye do to him as he thought to have done to his brother c. a Phil. 2 3. In lowlines of mind â—et each esteem others better than themselves b 1 Cor. 13 7. Charity believeth all things hopeth all things c 1 Cor. 13 5. Charity thinks not evil d Pro. 10 12. Hatred stirreth up strife buâ— love covereâ—h all sins e Mat. 7.1 Iudge not best ye be judged c. a 1 Tim. 6 4. Whereof cometh envy strife raiâ—ings evil surmisings c. examples are in Eli 1 Sam. 2. in Saul 1 Sam. 22. in Hanâ—n and Courtiers 2 Sa. 10. in the people of Melita Act. 28. b Luk. 6.14 What doest thou seek the moâ—e that is in thy brothers eye but doest not observe the beam that is in thine own eye c Calumnies arise either by spreading lies of our neighbor Exod. 23 1. Thou shalt not raise a fals report put not thine hand with the wicked to be an unrightous witnesse or by making a malicious constrâ—ction of our neighbors words and deeds Matt 26 61. This fellow said I can destroy the temple of God and raise it up again in three daies or by speaking the truth but purposly to hurt our neighbor 1 Sam. 22.9 Then Answered Doâ—g the Edomite which was set over Sauls servants and said I saw the son of Jesse comming to Nob to Abimilech the son of Ahitub and he enquired of the Lord for him he gave him victuals and the sword of Goliah the Philistine Basil saith well that a calumniator hurts three persons at one time for he wrongs the party whom he calumniates hâ— wrongâ— the heaâ—ers by possessing them with a lye he wounds his own conscience So Bernard to the same purpose saith The calumniator or backbiter and the hearer both of them have the Devil the one in his tongue the other in his ears d Prov. 27.6 Faithful are the wounds of a friend but the kisse of an enemy are deceipâ—full a Psal. 12.2 Truth hath failed amongst