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
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
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
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
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
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