With the heart we beleeve unto righteousnesse and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall aske 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 Joh. 12. v. 34. Peter is an example of an impefect denial proceeding of infirmitie Mat. 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 lest 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 Matt. 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 latter 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 Works appertaining 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 slighted and neglected by reason of Pharaohs oppression 2. By declaring the Precept in opposing by an antithesis 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 Sixe dayes saith he shalt thou labour and do all thy work but the seventh is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou or thy sonne c. The Confirmation is grounded on Gods example For in six dayes the Lord made heaven and earth the sea and all that therein 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 cattle might 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 innocencie II. To sanctifie the Sabbath is not to make that day holy but to separate it from profanenesse 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 23.1 Jer. 17.22 and elswhere The equity is seen in two things 1. In that God hath separated only 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. 58.13 IV. The matter or object of this Sanctification is the Sabbath or seventh day in the Jewish Church to which succeeded the first day called from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptisme 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 Jewes 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 Joh. 20.19 26. By the example also of Apostolical Church Act. 20.7 1 Cor. 16.2 Rev. 1.10 VI. The forme 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 opposed 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 Luk. 14.5 Which of you having an oxe or an asse fallen into a pit will not take him out on the Sabbath-day The Macchabees knew this Mac. 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. 2.18 IX On the Sabbath those works must be done for which that day was appointed to wit to repair to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations and 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 XII The spiritual end peculiar to the Jews was 1. To shadow out to the Jewes that rest which they enjoyed in the Land of Canaan after their toylesome labours in Egypt and troubles in the Desart 2. That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sinne and the workes 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 Arke of Noah 2. That by meditating on this new birth of the world and Christs resurrection we might praise God our Creator and Redeemer 3. That by our rest from labour we might be admonished of our rest from sinne 4. That we might more and more aspire and raise our selves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a threefold Sabbath a typical or temporary a spiritual but onely begun here and a heavenly or eternal XIV The Sanctification of the Sabbath belongs to all chiefly to Magistrates and Pastors The Magistrate by the example of Nehemiah must take care that the
CHRISTIAN DIVINITY IN TWO BOOKES by John Wollebius D D English'd and enlarg'd by Al Rosse The Chaine of Salvation Salvation is Ordained by God in Heaven Promised by the Word in Scripture Merited by Christ in Nans nature Sealed by Sacraments in the Church Received by Fayth in the Heart Confessed by the Mouth in Martirdome Testified by Workes in regeneratiō II III VII IX X EVANGELIVN Reu. 12. Are to be sould by John Saywell in Little Britaine MDCL Ro Vaughan sculp 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 Cleering of some Cases of Conscience By JOHN WOLLEBIUS Doctor of Divinity and Ordinary Professor in the University of Basil Now at last faithfully translated into English and in some obscure places cleared and enlarged By ALEXANDER ROSS To which is adjoined after the Alphabetical Table The ANATOMY of the whole Body of DIVINITY Delineated in IX short Tables for the help of weak Memories LONDON Printed by T. Mab and A. Coles for JOHN SAYWELL and are to be sold at his shop at the signe of the Grey-hound in Little Britain without Aldersgate 1650. 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 acknowledgement 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 Latine Copy dark I have cleared and what was contracted I have unfolded How needful Epitomes 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 desires 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 sure a weak stomack will better retain the smal quantity of an extract then the large draught of a nauseating potion He that with judgement doth contract the vast body of Divinity into an Abridgement 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 Epitomes condemns himself for man is the epitome of the world But I must avoid prolixity in commending this Epitome lest my practise thwart my words My Lord This Book is the Epitome of Divinity and this Epistle the Epitome 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 to the Reader THe blessed Apostle in his second Epistle to Timothy cap. 1. ver 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 Christians but chiefly on those who have wholly devoted themselves to the study of Divinity For as it concerns every Christian to be skilled in the chief Catechistical Heads at least that by their help and guide they may with the greater profit hear 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 then 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 tide or to garnish the firmament with more stars Yet notwithstanding whereas it is consistent 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 enjoined 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 wholsome and good words taken out of other mens lucubrations and reduced into this brief Epitome Now although I perceived that many did very well like my pains 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 and 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 THE ORDER OF THE CHAPTERS OF THE FIRST BOOK Concerning the Knowledge of God Chapt. I. Of the Essence of GOD. Page 12 Chapt. II. Concerning the Persons of the Deity Page 18 Chapt. III. Concerning the Works of God and the Decrees of God in generall Page 26 Chapt. IV. Of Predestination Page 31 Chapt. V. Of the Creation Page 38 Chapt. VI. Of Gods actual Providence Page 46 Chapt. VII Of the Government of Angels Page 50 Chapt. VIII Of the Government of man in the state of Innocency Page 55 Chapt. IX Of the fall of our first Parents the beginning of mans misery Page 58 Chapt. X. Of Original Sinne and Free-will Page 62 Chapt. XI Of Actual Sinne. Page 67 Chapt. XII Of the miseries which follow sinne Page 69 Chapt. XIII Of the Moral Law Page 72 Chapt. XIV Of the Ceremonial and Judicial Law Page 78 Chapt. XV. Of the Gospel and how it agrees with and differs from the Law Page 87 Chapt. XVI Of the Person of christ God and man Page 90 Chapt. XVII Of the
Sacrament of the New-Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonimically the Eucharist or Thanksgiving Sinaxis or a collection the Lords Table the New-Testament and Synecdochically the breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV. The Supper is lame without both Signes and to rob the people of the Cup is Sacriledge Mat. 26.27 Drink yee all of this 1 Cor. 10.16 The Cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As oft as you shall eat this Bread and drink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Jewish superstition to use unleavened Bread so the Popish Penny-Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both Signes and the receiving thereof with the hand and mouth IX The word is the whole Institution containing the Eucharist the command and the promise but the promise chiefly X. Therefore it is impiety to think that the Bread is turned into Christs body only the bare accidents remaining by the low mumbling of these five words For this is my body and that with one breath and the Priests intention XI The internal form consisteth in the Analogie of the signe and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and sheding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himselfe and commanded it to be used saying do this which he himselfe explained adding This is my body which is broken for you From this the Supper is so called by this also the Churches union is shewed 1 Cor. 10.17 We being many are made one bread and one body for we are all partakers of 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 these That which is contained under the kind of Bread is my Body The Lutherans these 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 Bur 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 Wils and Testaments for Jacobs Will shews the contrary Gen. 49. And Mose's Deut. 33. David 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 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 Deitie 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 represented 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 speake of others is to seale our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithful 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 shal eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptisme not only in external signes but in its proper end because Baptisme is the signe of spiritual Regeration but the Supper of nutrition also in the object or subject to which for Baptisme is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptisme 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 Eucharisticall 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 they will have Christ to be offered in their Masse 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 remains onely the outward species of the Element and the accidents 7. In the holy Supper they all drank of the cup as Christ commanded in the Masse the Lay-people are denyed the cup. 8. In the Supper Bread was broken to represent Christ's 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 follows the externall society of the visible Church whereby all that be called are accounted for members of the Church Now 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
consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There is a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without father and mother the second production was out of Adams rib without a mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans Creation Moses writes thus Gen. 2. ver 5. 7. The Lord breathed into his nostrils the breath of life and man became a living soul In this place three things are mentioned 1. The immediate Creation of the soul for it is called the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his Spirit to God that gave it Eccl. 12.9 Whereas then in mans dissolution the Spirit returns immediatly to God doubtless it was immediatly formed by him 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits Heb. 12.2 6. Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These Physical Axiomes Like begets like and Man begets man remain true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and so thus the whole man is brought into this world by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul Neither again is man in this respect ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which
exhibited but they differ in their proper form for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ V. They agree in the common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that We always incline to forbidden things and desire that which is denied us see Rom. 7.8 But the Believer is said to be under grace 1. Because he is freed from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witness of his thankfulness But they are set out as subordinate when Christ is said to be 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 1 Ioh. 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 controversie great is the mystery of godlinesse 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. Although then it be true that Christ God is become man yet it follows not that therefore the Divinitie 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 form 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 doe evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shadowed by divers types These are the cheif 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 heele Gen. 22.18 In thy seed all nations shall be blessed Esai 7.4 Behold a Virgin shall conceive and bring forth a Sonne and they shal call his name Emanuel Esai 9.6 7. For unto us a Childe is born and unto us a Sonne is given Jer. 23.5 Behold the daies 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 Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall be called The Lord our righteousnes But his types were the Tabernacle the Ark 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 greatnesse of the evill 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 doe this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Job 15.15 and for that cause they cover their faces in Gods presence
nature 4. The external work it self in which those actions are united This is made clear by the similie of a Fiery-sword in which 1. We see the unity of the sword 2. The two principles of working to wit the sword and the fire 3. Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born brought forth to light Luc. 2.6 7. So it was that while thy were there the dayes were accomplished that she whould be delivered and she brought forth her first-born Sonne The RULES I. We firmly believe Christs nativity against the Jewes The confirmation is twofold The first out of the Prophets because the places in which he should be born and educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to he born in Bethlehem Mich. 5.2 to be educated in Nazareth Esa 11.1 and to enter Jerusalem while the second Temple stood Zach. 9.9 Hag. 2 7.9 and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Jerusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Judah The Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christs nativity with the Prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedigree Jer. 23.5 of the Virgin his mother Esa 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II. The Nativity to speak properly is not of the hummanity but of the man Christ not of the nature but of the * A. R. The Nativity is of the Nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective person III. There be two generations of the Son the one eternal to wit of the Father the other temporal namely of the Virgin his mother There be also two Filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not only the Mother of Christ with the Nestorians but also the Mother of God VI. The nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the wombe Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Maries Virginity affirm that Christ was born of Mary without pain the womb being shut Now although we leave it as a thing doubtful whether Mary's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain tearms the Law is applied to her which requires That every male which openeth the wombe shall be holy to the Lord Luc. 2.23 Neither doth Mary's Virginity consist in this that her womb was not opened in her child-birth but in this that she was not known of man VII We believe also that Mary continued a Virgin after her childbirth For her mariage with Joseph did not consist in the generation of children but in her education and holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mary's first-begotten Sonne In Scripture Christ is called the first-born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2. In respect of election and dignity whereby he is the first-born amongst brethren Rom. 8.22 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not only called first-born whom other brothers do follow but he also who is born before others although he be indeed the only 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-born IX The fruit of Christs nativity is shewed both in â—he speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said to the shepheards Fear not for behold I bring you glad 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 will towards men Ibid. 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 is fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediator of Angels and men but not after the same manner for he is Mediator 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 uphold mine el ct in whom my soul delighteth and 49.1 The Lord hath called me from the womb Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedek Heb. 5.5 Christ glorified not himself to be made an High-Priest but he that said to him thou art my Son to day I have begot thee IV. The subject of this office is not onely all Christ but the whole Christ for he is Mediator according to both natures This is denied by the Samosatenians and Pontificians who teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firm reason for if the works of the Mediator be the perfect operations of God and man in which is required not only 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 wisdom of God nor illuminate our mindes without the power of the Deity neither could his satisfaction obtain the honour of merit with God nor could his Intercession be effectual without the Deity neither could he have sustained that heavy burthen of Gods
be elected yet all in that nation are not elected as the Jewish people are called an elect people and yet many of them were reprobate IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether you be in the Faith or not prove your selves know you not your own selves how that Iesus Christ is in you except you be reprobates but I trust that you shal know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit 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 Disposition because by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Heb. 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediator of the New Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were 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 commonly the Holy Trinity but particularly Christ God and man that Angel of the Covenant Mal. 3.1 Behold 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 forme 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 Covenant is proffered to all that are called but 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 administring is threefold 1. from Adam to Abraham 2. from Abraham to Moses 3. from Moses to Christ XII Between the first 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 onely to Abrahams 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 Christs 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 differs 1. In time because the Old Testament was exhibited before Christ but the New is administred 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 self through all the world 3. In clearenesse 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 faculty because the administration in the Old Testament was more laborious then in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftner urged yet not excluding the promises of the Gospel yet to to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as is 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 Jerem. 31.31 32. Behold the dayes 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 their 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 it in their hearts v. 34. And they shal teach no more every one his neighbour c. they shall 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
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten 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 denyed 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 predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily 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 covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters 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 types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments 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 conferre 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 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 eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall 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 Sacraments 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 signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining 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 ingraffing 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 Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be 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 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 difference 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 for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual 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 then
it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrine hath place there the vocation is lawfull besides that calling which answers the example of the Apostles and primitive Church is lawful but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth if it be consonant to Scripture or not Acts 17.11 the men of Berea daily searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but â—â—y the Spirits if they be of God II. This ought to be done also by the Presbytery or Assembly when any great controversie ariseth III. As the holy Spirit is the chief Judge of controversies so the Scipture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customs of the Church must not equal the Scripture canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to loose and to binde To binde is to denounce Gods wrath against impenitent sinners To loose is to pronounce remission of sins to repentant sinners both which have certain degrees The degrees of binding are 1. A severe exhortation and commination after private admonitions have been rejected this must be done by the Presbyterie a 2. A keeping off from the Lords Supper b 3. The greater excommunication by which the sinner is cast out of the Church yet not without hope of pardon and return if he repent c 4. Anathema or in the Syriac word Maran-atha when he is cast out without hope d a Mat. 18.15 16 17. If they brother shall trespass against thee go tell him his fault betweent thee and him alone if he shall hear thee then 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 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 be delievered oâ—â—â— to Satan to the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus d 1 Cor. 16.22 If any man love not the Lord Jesus Chrrst let him be Anathema Maran-atha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it In loosing the same degrees being observed the sinner is by the Church received again into favour So by the Apostles advice the excommunicated Corinthian is received again into grace 2 Cor. 2.7 8. The RULES I. Christ is the author and founder of this power Out of the testimonies above cited II. This power of the Keyes is in the whole Presbyterie not in the Bishop or Pastor alone The Pope falsly arrogates this power to himself For to say nothing of that right which he claims from Peter it is certain that the Keyes were not delivered to Peter alone Mat. 16.18 but the same right was imparted also to all the rest Mat. 18.18 Verily I say unto you whatsoever ye bind on earth c and Ioh. 20.23 Whose sins ye shall remit c. III. The object of this binding is the sinner who either was not amended by private admonition or whose scandal was greater then could be done away by private exhortation IV. The forme consisteth in the decent observation of degrees for when the first and second will prevail we should not make use of the third and very seldome of the fourth V. Popish Indulgences which are the fictitious treasure they brag of gathered by the Pope out of the merits of Christ of the blessed Virgin and of the Saints who suffered more as they teach then their sinnes deserved are far from the power of the Keyes Let the treasure of Christs blood suffice which cleanseth us from all sinne 1 Joh. 1.7 VI. Loosing consists not in those Satisfactions which they enjoin sinners By satisfaction here we understand not that which is given to the Church by a serious testimony of repentance and that publiquely when it is required but that which satisfieth for sin Besides their opinion is grounded on a false supposition that the punishment is reserved after the fault is remitted Of this we will speak in the doctrine of Justification hereafter VII The end of this power is the preservation of the Churches honour and the foreing of wicked men to repentance VIII The power of the Church and of the Magistrate differ in these 1. The object of this is any man but of that the members of the Church only without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soule 3. This punisheth even penitents that receiveth penitents into favour IX Ministers and Presbyters should not divulge any secret offence revealed to them by him whose conscience is oppressed except the safety and peace of the Publique require it lest others be debarred of the Churches comfort Thus of the Church-government the Political is that whereby the Church also is governed by the Magistrate The RULES I. Magistrates are the Churches nursing-fathers as they are keepers of the two Tables of the Law as they preserve Churches and Schools and defend the Truth II. The Clergy is not exempted from the Magistrates subjection Rom. 13.1 Let every soul be subject to the higher powers The examples of Christ paying toll-mony Mat. 17.27 and of Paul appealing to Cesar Act. 25.11 witnesse this III. The Infidel-Magistrate must be obeyed in things that may be done with a safe conscience IV. We must pray for Magistrates that be infidels 1 Tim. 2.1 c. So much of the Publike Administration the Private is whereby each member of the Church is coupled with one another in the bond of love to the edifying of the whole Mystical body See Rom. 12.6 c. 1 Cor. 12.12 c. Eph. 2.20 4.1 c. Hitherto of the Ordinary Church-Government the
which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V. The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 5.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14.2 3. For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemne him that eateth IX Now in these cases a special care must be had of Faith and Charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul speaks Rom. 14.23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity c. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandments for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedome from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the liberty of the flesh and wantonnesse Jud. v. 4. There are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXXIV Of the comming of Christ and Resurrection of the flesh which go before the last Judgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3. Of the Consequents thereof The Antecedents are Christs comming and the Resurrection of the flesh Christs last comming is his return from heaven to which he ascended to judge the Earth The RULES I. It is most certain that Christ will return to judgment This was revealed even in the Patriarks times Jud. v. 14. Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth with ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal 50.3 c. Dan. 12. Mat. 24. 25. Act. 17. Rom. 2. 14. 2 Cor. 5. 1 Thess 4 5. 2 Pet. 3. Rev. 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and houre a yet there are signes set down by Christ and his Apostles shewing that that day is not far off b a Of that day and houre knoweth no man not the Angels of heaven except my Father only Mar. 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 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 III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Jerusalem and Christs last coming Such were these predictions of Christ Mat. 24.4 c. when he speaks both of his own coming and of the destruction of Jerusalem as the type thereof to wit False Prophets false Christs wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper Signes are Extreme security and impiety a The revealing of Antichrist and his destruction by the breath of Christs mouth b The ruine of Rome c with the forsaking and burning of the Whore d a Luc. 17.26.27 As it was in the dayes of Noah c. And as it sell out in the dayes of Lot c. 1 Thess 5.3 When they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with child and they shall not escape 2 Tim. 3.1 5. This know that in the last dayes perillous times shall come for men shall be lovers of their own selves 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 Thess 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 the son of perdition v. 8. And then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming c Rev. 18.2 She is fallen 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 and make her naked and shall eat her flesh and burn her with fire VI. To these signes some adde A visible and generall uniting of the Jewes to the Church of Christ which they teach must be expected in the last times * A. R. * This opinion of the calling of the Jewes is plausible if it were found in Scripture Here Wollebius strives to weaken the opinion of the Jews 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 Hierome on Isa 11. and Hos 9. seem to contradict this truth yet we shall find that he doth not absolutely speak against their final conversion but against the manner of it which the Jews thought should be effected by Ellas whom they dreamed would reduce them again
to be no more as the former testimonies affirm So much of the end of the world Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and heavenly joyes for ever and ever The RULES I. The general efficient cause of Life eternal is the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa 9.6 and metonymically Life it self Joh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to them III. That eternal happinesse consisteth in our freedome from all evil in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joyes shall be in the delights of heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neiâ—her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the stars for ever and ever Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel cap. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others That place 1 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULES I. Good works are called Vertues But we take this word vertue in a larger sense then it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II. The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandment but love to our neighbour to the second Table III. The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But
latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the 4. Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of sanctification The Confirmation fellows in these words For thine is the kingdom the power and the glory for ever and ever By which we are taught 1. that God likes our Prayers because he is our King for His is the Kingdome 2. That he can hear us for His is the Power 3. That he will hear us for His is the Glory 4. That his love towards us is unchangeable for he is so for ever and ever The Conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of Prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of Prayer not as if there were merit in it for the work wrought the force is in Gods promise rather then in the prayer VII The Object to which Prayer is directed is the whole Trinity yet so that all the Persons conjunctly or either of them severally is called upon That the Father is to be called upon is not doubted The Son is called upon by Stephen Act. 7.59 yea all the Angels worship him Heb. 1.6 The Holy Ghost is called upon with the Father and Son by John Rev. 1.4 5. And that Angelical hymne Holy holy holy c. is applied to the Sonne Joh. 12.41 and to the Holy Ghost Act. 11.26 27. VIII The object for which we pray are the living not the dead and such as sinne but not to death For God will not be intreated for those who sinne unto death 1 Joh. 5.16 For the dead we must not pray because they are either damned or blessed if damned our prayers are fruitlesse if blessed needlesse IX The object against which we pray are Gods open enemies We ought not presently to pray for their eternal destruction but we are to beseech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they will not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discern those who sinne to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firm confidence and a constant purpose of repentance XI External gestures decently used availe much both to excite and to testifie the devotion of our souls So much of the parts and of that forme whereby God will be worshipped of us the outward helps follow whereof be Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousnes of the flesh may be subdued and God with the greater fervencie may be called upon The RULES I. Fasting is either forced or voluntary That is the poore mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we defined II. Ecclesiastical fasting is private or publique III. Private is that which one enjoyns to himself or his family for some private causes Examples are Job 1.12 2 Sam. 3.36 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa 58.6 c. Joel 2.12 VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certain times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious Promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow of Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is onely a help thereto III. A particular Vow is considered in its efficient matter forme and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgement and reason 2. Who are not masters of themselves but are subject either to Parents or Husbands Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The forme consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankefulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God something by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to him as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshipping God to which are contrary the intermission of it and false worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping God not commanded is called Wil-worship to wit a worship devised by mans brain Paul opposeth this kinde of worshipping God to Christian Liberty Col. 2.20 21 22 23. Therefore if you be dead with Christ you are freed from the rudiments of this world Why as though living in the world are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed
Gen. 48.16 For Jacobs name to be called upon by his Sons is to have their name from Jacob and to be received in number of his posterity as Isa 4.1 That place in Job 5.1 in the vulgar Latine is corrupted For Eliphas there doth not exhort Iob to call upon the departed Saints but he appeales to the testimony of the Saints alive Neither will it follow that dead Saints must be called upon because we are commanded to have recourse to their Prayers whilst they are alive Jam. 5.14 For the condition of the Saints here and hereafter is not alike because in this life they know our wants in the other they know not Isa 63.16 in this life they are not invoked but invited to pray for us but the departed Saints are religiously called upon and their help implored by Papists the pound of the Popish opinion is that the Saints are mediators at least of intercession but how false this is we have shewed Lib. 1. c. 18. So much of the forme of Religious worship as it is forbid by God That forme which is commanded by God but directed to another end is either superstitious or hypocritical Superstitious worship is when a certain force and efficacie is ascribed to external Rites commanded by God as if it were for the work wrought As when force is attributed to certain words voices and writings to drive away Satan to cure diseases c. When they feign that there is in the Sacraments a vertue by themselves to free us from sinne and to save us When they think by their babling and multitude of words and such like to please God when they judge one day or one kind of meat holier then another when they think to merit by their Vowes Hypocritical worship is when the outward forme prescribed by God is observed but without internal worship or devotion of mind This displeaseth God exceedingly Psal 50.8 c. Esa 1.10 c. 29.13 66.3 c. Jer. 4.5 c. Mat. 15.8 c. CHAP. VI. Of the Vertues and Works belonging to the Third Commandment SO much of the manner of Gods Worship the hallowing of his Name in all the rest of our life is injoyned in the third Commandment The summe whereof is that we must study in all things to sanctifie the name of God even out of the times of his ordinary Worship There be two parts of this command a prohibition and a confirmation of it The prohibition is Thou shalt not take the Name of the Lord thy God in vaine The Name of God doth not only signifie the titles which are given to him but his properties also his word workes and whatsoever else belongs to the glorifying of his Name out of this prohibition is gathered a precept Thou shalt sanctifie the name of thy God the confirmation is a heavy commination For the Lord will not hold him guiltlesse that takes his Name in vain The Sanctification of Gods Name is considered either in affection or in effect In affection is zeal for Gods glory to wit a vehement affection of the mind to maintain and inlarge the glory of Gods name with just sorrow and indignation against those things that are contrary to his glory Examples of this are in Lot 2 Pet. 2.8 in Moses Exod. 32.19 in Phineas Numb 25.8 in David Psal 69 119.53 in Elijah 1 King 19.10 in Jeremiah Jer. 33.9 10 11. in John Baptist Mat. 14.14 in Christ Joh. 2.14 c. in Paul Act. 14.14 17.16 17. To this is opposite Stupidity carelesse of Gods glory a erring zeale which is without knowledge b inconsiderate zeale c and counterfeit zeale d a 1 Sam. 2.29 Thou hast honoured thy sonnes more then me 3.13 His sonnes made themselves vile and he restrained them not b Rom. 10.2 For I heare them record that they have zeale but not according to knowledge c Jonah 4.1 And Jonah was displeased exceedingly and was very angry and he prayed unto the Lord and said I pray thee O Lord was not this my saying c. Luke 9.54 And when his Disciples James and John saw this they said Lord wilt thou that we speake for fire to come down from Heaven and consume them c. d Esa 7.12 Ahaz said I will not aske a signe nor will I tempt the Lord. The Sanctifying of Gods Name in effect or actually is either by words or by deeds Sanctifying by words is a holy using of Gods name and a constant confession thereof The holy using of his Name is whereby we never speak of him but in cases of necessity and that with great reverence and admiration praising the glory shining in it Deut. 28.58 Thou shalt feare that most glorious and terrible Name of the Lord thy God To this is contrary the superstitious silence or concealing of Gods Name the taking of it in vain jests made of Scripture phrases and blasphemie or disgrace cast immediately upon the Name of God An example of horrible blasphemie is in the Assyrian King Isa 10. and in Rabshekah his Captain Esa 37. The holy using of Gods Name is in three kinds to wit in Consecration Swearing and casting of Lots Consecration is when things for our use are sanctified by the Word of God and by Prayer To sanctifie in this place is to separate for a good and lawful use thus Temples Ministers the works of our vocation meat and drink are consecrated 1 Tim. 4.5 6. For whatsoever God hath made is good neither is any thing to be rejected if it be received with thanksgiving for it is sanctified by the Word of God and by Prayers To this consecration is opposite besides the intermission of it superstitious consecration when in certain formes of words there is believed to be a singular force and efficacie so likewise Magick inchantments and consecrations This consecration is intermitted by them who eat and drink without Prayer and Thanksgiving Among Papists there are many examples of superstitious consecrations of water salt wax c. Magick consecrations and inchantments are not excusable because the words are good For Gods Word is abused when it is not used in a good way By Swearing Gods Name is sanctified both in a simple Oath and in adjuration A simple Oath is the taking of God to witnesse in weighty matters as a Testifier of the truth and the revenger of lying The RULES I. An Oath in it selfe is good and holy First because it is commanded by God Deut. 6.13 10.20 Esa 65.15 Jer. 12.16 Secondly because God and his Angels have sworn Gen. 22. Psal 95. Heb. 3. and 6. Rev. 10 c. To this purpose is that of Tertullian O happy are they for whose cause God sweares and O miserable are we that will not believe God when he swears II. The person swearing must be such a one as may lawfully sweare and not 1. Children 2. Mad-men 3. Such as are convicted of Perjury III. The matter of an Oath should be things weighty and lawful IV. The forme
Works belonging to the Fifth Commandment OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiors duty towards his Inferiors and contrarily The latter is of every mans duty towards another The duty of Inferiors to their Superiors and contrarily is set down in the Fifth Precept the summe whereof is That between superios and inferiors that order may be kept which is pleasing to God This Command consisteth of a Precept and a Promise The precept is Honour thy father and thy mother By the name of Parents synecdochically are meant all Superiors as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes God recompenceth the shortnesse of this life with the happinesse of the other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Parishioners in the Ecclesiastick Parents and Children Husband and Wife Masters and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollers Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of Inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speake or do first This reverence is to be given to Magistrates Rom. 13.7 Feare to whom feare honour to whom honour c. To Ministers Mat. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19.3 Let every one of you feare his father and mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 and the Wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their yeares as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam. 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the Wife Job 2.9 Then said his Wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw she had conceived her Mistresse was despised in her eyes Obedience or subjection is whereby we obey our Superiours in things lawful and honest as the Lord and patiâ—ntly beare their admonitions and corrections The Magistrate must be obeyed Rom. 13.1 Let every soule be subject to the higher powers c. Ministers Heb. 13. Obey and hearken to those that are set over you for they watch for your soules Parents Eph. 6.1 Children obey your parents in the Lord. Husbands Eph. 5.22 VVives be subject to your own husbands as to the Lord. Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of heart as unto Christ The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord v. 18. Servants be subject with all feare to your Masters not only to those that are good and just but also to the froward for this is praiseworthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are of the Israelites obeying Pharoah Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II. But they are not to be obeyed in things contrary to Gods Word and a good Conscience An example we have in the Midwives Exod. 1. in Sauls servants 1 Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God tâ— obey you rather then God judge yee To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12. in Corah Dathan and Abiram c. Numb 16. in the Israelites Numb 13. in Absolom 2 Sam. 15. Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elies sonnes 1 Sam. 2. Lots wife Gen. 19. Gehazi 2 King 5. Of unlawful obedience an example is in Doeg 1 Sam. 22. Gratitude is wherby inferiours in acknowledging the good-will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custome c. Rom. 13.7 and by praying for him 1 Tim. 2.1 c. to Ministers 1 Thes 5.12 We beseech you brethren that you will know them who labour among you and have the charge over you in the Lord and admonish you that you would have them in exceeding great love for their workes sake To Parents Prov. 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Joseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that gratitude of the young Storkes towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiors are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiours the Vertues of Superiours are benevolence justice and sedulity Benevolence is whereby Superiors carry a good affection to their Inferiors which they declare when occasion serves An example of this benevolence is proposed to Magistrates in Moses Exod. 32. to Ministers in Paul Rom. 9.1 The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to expresse the affection and natural love of parents and children the same is urged by Paul to husbands Eph. 5.25 Husbands love your wives as Christ loved the Church c. And to Masters Eph. 6.9 And ye masters do the same things to them forbearing threatnings knowing that your master also is in heaven c. To this is
opposite the contempt of Inferiours the want of love astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Mat. 7.9 VVhat man among you is there that if his Son aske him bread will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magistrate whilest he keeps both Tables of the Law whilest he promotes and defends the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of justice see Esa 1.23 They judge not the fatherlesse neither doth the cause of the widdow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this mos severely Ezech. 34. in the Pastors of the people of Israel Parents also offend either by too much indulgence as Eli 1 Sam. 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiours willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiours Of this vertue the Apostle speaks Rom. 12.8 He that rules let him rule with diligence the same is urged by Paul to Ministers and Elders Act. 20.28 Take heed to your selves and to the whole flock in which the holy Ghost hath made you overseers Parents shew this when they nurture their children in the fear of God Ephes 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and businesse about impertinent things Against Sloth God cryes out Jer. 48.10 Cursed is he that doth the work of the Lord negligently of impertinent businesse Peter speaks 1 Pet. 4.15 Let none of you suffer as a murtherer or a thiefe or an evill doer or as a busie-body in other mens matters CHAP. X. Of Vertues and Works belonging to the Sixth Commandment HItherto of the duty of Superiours to their Inferiours and on the contrary Now follows the duty of each man to his neighbour and this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe whereof is that we preserve our own and our neighbours life Thou shalt not kill is a negative precept out of which is gathered this affirmative Thou shalt preserve thine own and thy neighbours life The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULES Then is the repelling of an injury lawfull when it is done 1. In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation and defence from injuries To this conservation of our own life is opposite the neglect of it as also the dâ—stroying of it violently by our own hands unlawful preserving of it They who neglect the means of preserving life they sin by omission but they that put violent hands on themselves sin by commission Now there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly and wantonly expose themselves to danger as Wrestlers Rope-dancers Drunkards Gluttons c. the unlawful preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing and railing or upbraiding of any offence commited or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death doe not Prov. 24.11 If thou forbear to deliver them who are drawn unto death and those that are ready to be slain if thou sayest behold we know it c. How grievous unjust slaughter is which is done not of private desire and not by the Magistrate or publike authority and how grievous a punishment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith John 1 Epist 3.15 VVhosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 VVhosoever shall say to his brother Racha shall be in danger of the Councel but whosoever shall say thou fool he shall be in danger of Hell fire To this study are subordinate two kindes of vertues some whereof conduce to with-hold our selves and some to with-hold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtful to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Matt. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matt. 27. Mildenesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matt. 5.5 Blessed are the meek for they shall inherit c. To meeknesse is opposite Anger unjust wrath too much gentlenesse or want of just anger and desire of revenge Of anger Solomon saith Eccles 7.9 Be not hasty in thy spirit to be angry Of unjust anger Moses Levit. 19. v. 18. Thou shalt not avenge nor bear a grudge against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Levit. 19. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite Cruelty and fiercenesse and too much Indulgence Both sinnes are kinds of murther for by too much rigour and too much indulgence we sinne against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemencie because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil.
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 perfidiousnesse and perjury joyned The distinction of lyes into officious jocond and pernicious shewes only this that one lye is more grievous then another however no lye is excusable but by all means must be avoided both because it is most severely forbid by God who is truth it selfe Zach. 8.16 as also because it is a diabolical sin Joh. 8.44 to whom the punishment must be added that is prepared for liars Psal 5.6 Thou wilt destroy them that speake lies d A false witnesse is made either out of the place and time of judicature or in judgement by the Judge or by the parties in suite or by the Lawyers or by the witnesses Concerning which God hath made a most severe Law Deut. 19.16 c. If a false witnesse rise up against any man testifie against him that which is wrong then both the men between whom the controversie is shall stand before the Lord before the Priests and Judges that shall be in those dayes and the Judges shall make diligent inquisition and behold if the witnesse shall be a false witnesse and hath testified falsly against his brother then shall ye do to him as he thought to have done to his brother c. Sincerity is a vertue whereby we deale plainly and ingenuously with our neighbour acknowledging Gods gifts in him a taking in good part his sayings and doings b not giving rash credit to doubtful evils in him c but concealing his known evils d or making the best construction of them e a Phil. 2.3 In lowlinesse of mind let each esteeme others better then themselves b 1 Cor. 13.7 Charity beleeveth all things hopeth all things c 1 Cor. 13.5 Charity thinks not evil d Prov. 10.12 Hatred stirreth up strife but love covereth all sins e Mat. 7.1 Judge not lest ye be judged c. To this divers sins are opposite to wit evil suspicions a curiosity in prying into our neighbours faults not out of any desire to amend them but to calumniate b calumnies â—â—â—sâ—lves c and flattery d a 1 Tim. 6.4 Whereof commeth envy strife railings evil surmisings c. examples are in Eli 1 Sam. 2. in Saul 1 Sam. 22. in Hanon and his Courtiers 2 Sam. 10. in the people of Malta Act. 28. b Luk. 6.41 What doest thou seek the moat 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 neighbour Exod. 23.1 Thou shalt not raise a false report put not thine hand with the wicked to be an unrighteous witnesse or by making a malicious construction of our neighbours 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 purposely to hurt our neighbour 1 Sam. 22.9 Then answered Doeg the Edomite which was set over Sauls servants and said I saw the son of Jesse comming to Nob to Abimelech the son of Ahitub and he enquired of the Lord for him and 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 he wrongs the hearers by possessing them with a lye and 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 kisses of an enemy are deceitfull To Truth and Sincerity as to the cheife vertues are subservient Faith Gravitie Silence Gentlenesse Courtesie and Freedom of speech Faith or fidelity is a constancy in our words and deeds This is called sincerity Eph. 4.15 Carrying your selves sincerely in love for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the best Interpreters To this is opposite the double tongue when a man speakes one thing and thinks or doth an other a Imprudent simplicity when a thing is rashly promised before the matter be sufficiently tried b also counterfeit simplicity and fidelity c a Psal 12.2 Truth hath sailed amongst the children of men they speak vanity one to an other they flatter with their tongues and dissemble with a double heart b Matt. 26.35 Peter saith to him although I die with thee yet will I not deny thee in like manner said all the Disciples c Mat. 2.8 Make enquiry after the child and when you have found him let me know that I may come and worship him also Gravity is which uttereth nothing but what is well weighed savoring of Christian wisdome and tending to edification Col. 4.6 Let your speech be seasoned with grace and salt that you may know how to answer every man Opposite to this is idle pratling a foolish speaking b and counterfeit gravity c a See a notable place for bridling the tongue Jam. 3.2 c. b Ephes 4.19 Let no corrupt communication proceed out of your mouth c 1 Cor. 2. And brethren when I came unto you I came not with entising words Silence is a vertue which faithfully conceals secrets committed to it Matt. 18.15 But if thy brother trespasse against thee go and reprove him between thee and him alone To this is opposite Perfidiousnesse whereby secrets are revealed a and naughty silence whereby things are concealed that should not be concealed b a Prov. 11.13 He that goeth about as a slanderer discovereth a secret but he that is of a faithfull heart concealeth the matter This vertue becomes all men but chiefly Ministers least the secrets committed to their breast be rashly divulged except they be such secrets as may tend to the hurt of the Church or State for in that case greater regard must be had of unity then of one man b 2 King 7.7 Then said the one to the other we doe not well this is a day of good tidings and doe we hold our peace Gentlenesse is a vertue whereby we shew our selves affable 1 Pet. 3.8 Finally be ye all of one minde one suffer with another love as brethren be pittiful be courteous To this is opposite Peevishnesse a and counterfeit gentlenesse b a Luc. 18.3 4. And there was a certain Widow in that town which came to the Judge saying doe me justice against mine adversary but he would not for a time b 2 Sam. 15.3 4 c. Then Absolom said to him see thy matters are good and righteous but there is no man deputed of the King to hear thee Absolom said moreover O that I were made Iudge in the land that every man which hath any
matter of controversie might come to me that I might doe him justice And when any man came neer to him and did him obeisance he put forth his hand and took him and kissed him Courtesie in speeeh is whereby our words are seasoned with honest mirth and wit with a good decorum or grace To this is opposite Rusticity when one can neither utter witty jests himself nor with patience heare them Scurrility also and Dicacitie or biting jests and scoffs Ephes 5.4 Neither filthinesse nor foolish talking nor jesting which are things not comely Freedome of speech is a vertue by which we speak the truth and reprove offenders without fear of danger Levit. 19.17 Thou shalt not hate thy brother in thy heart but thou shall plainly rebuke thy neighbour and suffer him not to sin To this is opposite preposterous feare a and too great love of censuring others b a 1 Sam. 3.15 Samuel was afraid to tell Eli of that Vision b Luk. 6.41 Why doest thou look upon the moat that is in thy brothers eye This vice is seen in them who censure and reprove their neighbour out of preposterous affection or having no warrant thereto What is fit in this case for Ministers may be seen in 2 Tim. 4.1 2. So much of vertues as they have reference to our neighbour the vertues that have relation to our selves are self-praise and an unblameable life self-praise is when we speak moderately of our selves and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation Rom. 12.3 For I say by the grace given to me to every man that is among you not to think of himself more highly then he ought to think but to think soberly c. To this Impudency is opposite when one is not ashamed to boast and glory in his wickednesse a so is confident and foolish bragging b and an Hypocritical lessening of our own worth and abilities under shew of which either we hunt after vain praise or refuse to be bountifull and to shew mercy c a Isa 3.9 The shew of their countenance doth witnesse against them that they declare their sin as Sodome they hide it not b Pro. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth v. 2. Let another praise thee and not thine own mouth a stranger and not thine own lips c So they do who pretend they are in want themselves when they are desired to help their neighbour Pro. 24.11 c. If thou forbear to deliver them that are drawn unto death c. if thou sayest behold we knew it not doth not he that pondereth the heart consider it An unblameable life is whereby we desire not only to keep a good conscience towards God but also a good report among our neighbours Pro. 22.1 A good name is rather to be chosen then great riches and loving favour rather then silver and gold Eccl. 7.1 A good name is better then precious ointment To this Impiety is opposite or the contempt of fame and a good conscience a and the hypocritical affectation of fame or popular breath b and want of patience in bearing slanders c a Luk. 18.2 There was a Judge in a certain city which feared not God nor regarded man b Mat. 23.5 But they do all their works for to be seen of men c 2 Sam. 16.9 10. Then said Abishai why should this dead dog curse my Lord the King let me go over I pray thee and take off his head Then the King said what have I to do with you ye sons of Zerviah so let him curse because the Lord hath said unto him curse David who shall then say wherefore hast thou done so CHAP. XIV Of the Vertues and Works belonging to the Tenth Commandment HItherto of our duty to our Neighbour or of the parts of Gods mediate worship Now of the highest degree thereof in this tenth Precept The summe of it is That our mind be free from evil destres thoughts and affections towards our selves or neighbours Thou shalt not covet is a negative precept in which inordinate appetites thoughts and affections are forbid The rest conduce to the declaration taken from the object which is set down either particularly by naming the house wife servant maid oxe and asse of our neighbour or in grosse in this clause Nor any thing that belongs unto thy neighbour The RULES I. As the confounding of the two first Commands is unlawfully so the dividing of the tenth into two precepts concerning our neighbours house and his wife is naught and frivolous The reasons 1. The general closure Nor any thing that belongs to thy neighbour shewes it is but one command 2. The substance of the precept is in these words Thou shalt not covet as Paul cites them Rom. 7.7 3. They are contained in one verse and sentence whereas the rest though short are set down in distinct verses 4. Deut. 5. the coveting of our neighbours wife is first handled if then these were two precepts Moses of the tenth had made the ninth 5. They who maintain the contrary opinion explain these things conjunctly and by examples declare them David Chytraeus de Regul Vitae and Hondorsius in Promptuario II. The tenth Command belongs to the second Table For in the first Command of the first Table is handled our inward affection towards God III. Original Justice is the object not of this Command but of the whole Decalogue For original justice is a conformity with the whole law as original sin is that deformity which is repugnant to the whole Law IV. The proper object of this Precept are mens appetites thoughts and affections towards themselves and neighbours V. The end of it is to shew that Gods mediate worship is to be performed not in outward actions only but in inward affections also VI. As then the first Precept is the rule of the first Table so is this of the second Table For as the first Precept directs the heart but the rest the actions also so the fifth sixth seventh eighth ninth Precepts order our actions but the tenth our very heart Hence it 's clear that this Precept is not superfluous The vertues belonging to this Precept are the ordering of concupiscence and our wrestling against evil desires The ordering of concupiscence is whereby our appetites and affections are so ruled that by them we neither offend against our selves nor against our neighbour 1 Thess 5.23 Now the God of peace sanctifie you throughout c. To this is opposite inordinate concupiscence which in Scripture by way of excellency is called Concupiscence Rom. 7.7 For I had not known concupiscence if the Law had not said Thou shalt not lust The parts of this ordering are two The one is imployed about the appetites the other about the affections This word concupiscence among Divines is taken in a large sense both for the appetites and affections of which the former are ascribed to man as he