that are under their charge Secondly This Office is to continue till the end of the world 1. From the Institution of Christ appointing this Office 1 Cor. 12. 28. in the last and purest times Revel 21. 14. the twelve foundations are the twelve Apostles 2. From the promise made to it which supposeth that the subject of the power shall remain Mat. 28. ult See Ier. 3. 15. Isa. 66. 2. 3. The necessity of this Office is as great now as ever The ends of it are two The gathering and perfecting of the Saints Ephes. 4. 11 12. So long as one Saint is to be converted and one grace to be compleated there needs a Ministery For that part of the Objection That their Calling is Antichristian In these licentious dayes several truths in Pamphlets are called Antichristian Baptizing children frequenting Ordinances the Ministery the Doctrine of the Trinity that Magistrates should meddle with matters of Religion that we prove our Justification by our Sanctification Meeting-places or Churches for the people of God to assemble publickly in The Papists say We have no true Ministery because at the Reformation we received it not from Rome The Brownists say Our Ministers are not rightly called into their Offices because we received it from Rome Not every thing ordained by Antichrist is forthwith to be rejected but onely that which he doth quà Antichristus as he is Antichrist But Bâ—shops were before ever Antichrist appeared in the world Hilary against the Arians saith Quisquis Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium That Church Ministery and Sacraments where Christs holy Spirit is graciously effectually and savingly present can no more be denied the name of a true Church then that man can be denied the name of a true man who eateth drinketh walketh speaketh reasoneth and performeth all the operations of sense motion and understanding we may feel in our selves the power and efficacy of our Ministery and Sacraments Brown the Father of the Brownists was the first of note that did separate himself from the Church of England and said that we had not a Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament in stead of bread whereupon he began to think better of the Church of England and returning home he became Pastour of a Church in Northamptonshire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its corruptions should be a true Church It is a necessary act of a Ministers Call to be ordained by other Ministers not necessarily a Bishop the Reformed Churches beyond Seas used not that but the Imposition of Presbyters and in England no Bishop could ordain alone but Presbyters besides him were to lay hands on the man ordained Of the Ministers Calling Some say the inward Calling of a Minister is a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and Mans salvation See Act. 8. 21. Simon Magus refused his heart was not right or straight before God Not sufficient inward gifts of minde of knowledge learning and vertue is the inward Calling to the Ministery because all these things may befall such an one as ought not to undertake the Ministery at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church For the outward Calling there is no particular manner or kinde of Calling binding the conscience to that and no other because bare example without a precept doth not binde He hath the outward Calling to the Ministery who is appointed to this by such who are intrusted with this care Paul left Titus in Creet to ordain Elders that is Ministers There is a double Calling necessary to a Dispenser of the Mysteries of Salvation Inward and Outward The Inward inableth them the Outward authorizeth them to discharge their sacred Function Where there are gifts if God encline the heart of the party to enter into the Ministery there is an inward Calling yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary we are not now to expect extraordinary Callings since miracles are ceased The ordinary Calling is by the imposition of the hands of the Presbytery Ier. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at least approved of Doctor Featleys distinction of Clergy and Laity The Calling of men to the Ministery is either Immediate and Extraordinary such as the Prophets had in the Old Testament and the Apostles had by Christ himself mediate and ordinary such as is now a days of Pastours both are divine every Minister is as truly called though not as immediately as in the Primitive times Matth. 9. 38. Act. 20. 28. Munus Apostolicum the Apostolical Function is ceased because the Apostolical gifts are ceased speaking by an infallible spirit speaking all languages having care and rule of all Nations Ordinary Presbyters are appointed by the holy Ghost Ephes. 4. 11. Pastours who have an ordinary mediate Call are made the gift of God as well as the extraordinary Offices they are both equally divine but they differ in three things 1. Those which are immediately called have God only for the Authour as Paul saith called by God and not by men 2. Those which are immediately called are for the most part endowed with a singular priviledge of not erring and gifts of miracles though sometimes it be otherwise 3. They are not tied to one particular Church but are sent to all indefinitely an immediate Call is not now to be expected The nature of a Ministers Call consisteth in two main things Election and Ordination In the Reformed Churches of France and Geneva the people give no voices in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the Pastours and Guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist. 83. Some say the original power is in the Church Acts 1. 14. the formal in the Ministers as to see is originally in the whole body but formally in the eye
Others say The Ministers originally receive their Church-offices not from the people but Christ himself who is the fountain there being not the same reason of a natural and voluntary action There is a Question Whether the Church or the Ministers be first because the Ministers are the instrumental cause of the conversion of the Church and the Church of the choice of their Ministers which is something like the Philosophers Question Whether the Egge or the Hen were first for as the Egge comes of a Hen so the Hen comes of an Egge And as that is resolved by the consideration of the Creation then God made the Hen first so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church then we finde that Christ set up the Officers first to convert men to be beleevers and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord. If a Minister of this or that Congregation be not a Member of the Church Catholick visible then he is no Minister out of his own Congregation and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation he could not preach to them nor they hear him as a Minister but onely as a gifted Brother They of the Separation and if not all yet sure some Independents place the whole essentiality of a Ministers calling in election accounting Ordination to be no more but the solemnization of the Calling We say Permissio potestativa or the Power and Commission given to a man by which he is made of no Minister to be a Minister is not from the Church electing him but from the lawfull ordaining him Election doth but design such a person to the Ministery of such a Church In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. The people choose them who shall be Rulers but Moses makes them Rulers Act. 6. 3. the people choose the Apostles appoint the Deacons The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized Ordination is to be distinguished from Election for the whole Church may choose but not ordain Ordination is an Ecclesiastical act of Government but Election is not so Some say The Bishop only is to ordain Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith Excepta ordinatione what is it that a Bishop doth which a Presbyter may not d◠or at least no Ordination should be without a Bishop Others say it is to be done by Presbyters It is in the Directory described to be an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters Numb 8. 10 11 14 19 22. Act. 6. 3 5 6. It is the setting of men apart to the work of the Ministery the commending of them with Fasting and Prayer to the grace of God and the authorizing of them to perform things pertaining to God which others neither may nor can do wherein the ceremony of Imposition of hands is used 1. To expresse the setting of them apart for sacred imploiment 2. To let them know that the hand of God is with them in all that they do in his Name and by his Authority to guide strengthen and protect them 3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others as being to take charge of others The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much The Papists Ordination faileth divers wayes 1. In the end for the Bishop bids them take power to offer up Christs body as a Sacrifice to God 2. They want the Institution for Christ hath appointed no Priests in his Church to sacrifice 3. They fail in the outward form for they have many foolish ceremonies added to their consecration The Brownists fail in the main which is the Imposition of hands by the Presbytery Some think that the ceremony of laying on of hands may be omitted Sometimes we must be tied to example in the least gesture though not prescribed yet men presume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Their Duty It is laid forth 1. By Titles as Watchmen Ezek. 3. 17. 33. 7. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds Iohn 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. He must teach and tread the way to Heaven He must feed the flock 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the Word and Sacraments and by praying for them both publickly and privately Ministers must teach sound and true Doctrine 1 Tim. 3. 9. 4. 6 7. They must preach 1. Zealously Iohn 5. 35. 2. Compassionately Matth. 9. 36. 23. 27. 3. Convincingly Col. 2. 2. 4. Feelingly according to the nature of the Doctrine The best way to speak to the heart is to speak from the heart 2 Cor. 2. 4. 5. Frequently in season and out of season Luk. 21. 37 Act. 5. 42. 6. Gravely 2 Cor. 5. Tit. 2. 8. Homilies were first allowed in the Church not to uphold or maintain an ignorant Ministery or to supply his defect that should take pains but would not much less to shut out preaching but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul And who is sufficient for these things Bishop Iewel being very weak as he was going to preach at Lacock in Wiltshire a Gentleman meeting him friendly admonished him to return home for his healths sake telling him That it was better that the people should want one Sermon than be altogether deprived of such a preacher to which he replied Oportet Episcopum concionantem mori a Bishop should die preaching in a Pulpit that being the last Sermon he preached It is one part of a Ministers Duty to pray for his people 1 Sam. 12. 23. Moses prayed for Israel He and Aaron more then once stood in the
practised at Alexandria by Mark the Evangelist Christs meaning is not Luk. 22. 25 26. to make an equality among Ministers but to set a difference between Kings and the Ministers of the Word that none should invade the right of Princes under the pretence of their Ministery Doctor Hampton on that place See more there We confesse saith Bishop Davenant Determinat 42. that according to Christs appointment all the Apostles were equal in degree and power but we deny that that parity among the Ministers of the Gospel is here or any where established which they maintain who oppose the Episcopal Dignity For notwithstanding this command of Christ the twelve Apostles were superiour in Dignity and greater in Power then the twelve Disciples and the chief Pastours were appointed by the Apostles in the Church of Ephesus and Crete which had power of jurisdiction over the Presbyters of those Churches The Apostles had no superiority over the Disciples either of Ordination or Jurisdiction 2. The Question is concerning Officers of the same kinde and the instance is of Officers of different kinds amongst whom there may be superiority and inferiority as there is amongst us between Presbyters and Deacons The Apostles were superiour to Evangelists and Pastors but one Apostle had not superiority over another or one Evangelist over another Smectymn Answer to an Humble Remonstrance Sect. 13. Adde to this Armachanus Bishop Iewel Dr Whitaker and Saravia with others make Bishops and Presbyters the same order though different degrees Learned Divines both Protestants and Papists hold That Bishops and Presbyters differ rather in execution of some acts of their order appropriated to Bishops only then in their essential order A Bishop hath an eminency of degree in the same order but his ecclesiastical order is the same with the Presbyters or Priests D. Featley in a conference with Everard a Popish Priest There is saith Beza Episcopus Divinus Humanus Diabolicus by the divine Bishop he means the Bishop as he is taken in Scripture which is one and the same with a Presbyter By the humane Bishop he means the Bishop chosen by the Presbyters to be President over them and to rule with them by fixed Laws and Canons By the Diabolical Bishop he means a Bishop with sole power of Ordination and Jurisdiction lording it over Gods Heritage and governing by his own will and authority Smectymn Answ. to Humble Remonst Quer. about Episc. See M. Bains Dioc. Trial and Cartw. against Whitg M. Gillesp. Aarons Rod Blossom l. 2. cap. 11. and 3. and Gers. Buâ— and Mr Seld. Eâ—tych The Pope would be oecumenical Bishop and pleads that Monarchy is the best Government But Chamier Tom. 2. de Romano Pontifice lib. 9. cap. 8. though he acknowledge that Monarchy simply excels all other kinds of Government because all things created are governed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. by God alone and so that they cannot be more wisely powerfully and profitably administered yet saith he this makes nothing for the Popes cause for in that saith he we do not consider Monarchy simply but described with its certain circumstances viz. of the Persons which rule or are ruled and the Government it self so that is to be judged the best kinde of Government which is most profitable to those who are governed There can be conceived but three forms of Government Episcopal most conformable to Monarchy Presbyterial to Aristocracy and Independent as they term it to Democracy Presbyterial is no elder then the Reformation in Geneva and Independent then New-England Episcopacy was either planted by the Apostles or their immediate Successors in the first and best ages of the Church D. Featleys Sac. nem It is a Question An Ecclesiae regimen sit Monarchicum aut Aristocraticum Whether the Government of the Church be Monarchical or Aristrocratical The Government of the Church in respect of its Head Christ is a Monarchy in respect of the Pastours that govern in common and with like authority amongst themselves it is an Aristocracy or the rule of the best men in respect that the people are not secluded but have their intrest in Church-matters it is a Democracy or popular estate Cartw. Reply in Defence of the Admonit p. 35. He saith the same on Ephes. 4. 5. Whitaker hath the like cont 4. de Rom. Pontif. q. 1. c. 1. Of Councels or Synods The name of Synod doth in in his primary and large acception agree to every Assembly so doth the name of Councel to every Assembly of consultation The former being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with coetus and imports the Assembly of any multitude which meeteth and cometh together The later being derived of Cilia whence also Supercilium imports the common or joynt intending or bending their eyes both of body and minde to the investigation of truth in that matter which is proposed in the Assembly But both these words being now drawn from those their large and primitive significations are by ecclesiastical Writers and use of speech restrained and appropriated to those Assemblies of ecclesiastical persons wherein they come together to consult of such matters as concern either the Faith or Discipline of the Church Dr Crakanth Vigilius Dormitans cap. 19. Coetus qui Ecclesia nomine ad decidendas controversias convocatur Synodus seu Concilium appellatur Wendelinus A Synod is an ecclesiastical meeting consisting of fit persons called by the Churches and sent as their Messengers to discover and determine of doubtfull cases either in Doctrine or Practice according to the truth Hookers Survey of Church-Discipline part 4. c. 3. If Councels had been simply necessary Christ or his Apostles at least would somewhere have commanded them to be celebrated which yet we reade no where done by them Besides the Church and Faith remained safe for three hundred years without a general Councel from the time of the Apostles even to the Synod of Nice For this is the difference between a Church and Commonwealth that a Commonwealth stands in need of humane Councel and cannot stand without it but the Church is governed and preserved by God and though a Councel conduce to its externall State yet the life and satiety of the Church doth not consist in it A Councel which represents the Universal Church as it is compounded of particular Churches is called Universal or Oecumenical The Councel which represents a particular Church as it consists in one Assembly is called a Presbytery or Ecclesiastical Senate When it represents a particular Church as it is constituted out of the consociation of many Assemblies it is called either a National Councel if Embassadours come from all Provinces into which the Nation is dispersed to that Ecclesiastical meeting or a Provincial Councel if the Churches send onely from one Province Deputies to the same Assembly The most famous lawful and Oecumenical Councels were those four The first Nicene Councel called by the Emperour Constantine the Great
Paulus vetet ne Episcopus creetur neophytus nihilominus electus est Episcopus Ambrosius licet Neophytus quia ab Ariana haeresi constaret esse immunem summae esset auctoritatis quod illa tempora requirerent Vost Instit. orat l. 1. c. 10. Sect. 3. How frequently do we reade of the distinction of Pastors flocks we finde rules for the qualification of Ministers 1 Tim. 3. Titus 1. we finde that the Primitive Church had their Pastours and Teachers we finde that some had the charge of this work upon them Acts 20. 28. Col. 4. 17. 1 Pet. 5. 2. Here an instituted Ministery is clearly proved M. Symmonds Christian Plea for Scripture Ordinances See more there And M. Gillesp. Miscel. cap. 14. That the Ministery is a perpetual Ordinance of Christ. About the calling of a Minister and Ordination See M. Vines on 1 Pet. 2. 1. pag. 11. to 23. Ephes. 4. 11. He gave not only Apostolical Evangelical Pastoral gifts but Apostles Evangelists Pastours as a fruit of his Ascension Ministers both ordinary and extraordinary These Ministers are not for a time but to continue vers 13. till all come to the unity of the Faith That is therfore a prodigious opinion That there is no Ministery There is not only an essential and integral state of the Church but organical Ministers D. Hill God hath designed Parsons to teach the people charged them with the cure of souls given them commission to go into all the world given them gifts accordingly charged the people to attend and obey hath provided them maintenance and support and separated them to Reading to Exhortation and Doctrine from the affairs of this world that they may attend to these by the care of the whole man D. Taylor Divine Institut of the Office Ministerial Sect. 3. A true Church cannot be without a true Ministery the Reformed Churches are true Churches Sadeel de legitima vocatione Ministrorum That there is such an Office Iudaei à nobis interrogati si illis data esset facultas insâ—aurandi Sanctuari in monte moria ut antea an victima immolaturi fuerint respondebant frustra hoc fore quia inquiebant non est Sacerdotium hodiè in Israel Jos. Scalig. à Diatb de decim While there iâ— a Church there will be a Ministery 2 Chron. 17. 9. 3. 32. There is an institution of Officers as well as Ordinances Heb. 13. 24. In Philippi there were brethred Bishops and Deacons Revel 4. 14. some now grant members yet deny Officers See Par. on Rom. 10. 4. pag. 137. and Elton on Col. 4. 17. p. 717. A Minister can have no good assurance that God ever called him or will work with him unlesse he can finde that thing which moved him to enter into this calling was an earnest desire to do good in it 1 Tim. 3. 1. Hildersam Some say two things are required to his inward Calling 1. Ability sufficiency of gifts No man is called by God to the Ministery that hath not either learning attained by study or else Inspirations Visions and special Revelations 2. A desire to glorifie God in that work 1 Tim. 3. 1 2. Vide Crocii Antiwegel part 2. c. 2. quaest 1. Masonum de ministerio Anglicano l. 1. c. 2 3 7. l. 2. c. 1. l. 5. c. 14. Some alledge that place Act. 14. 23. for popular elections Mr Hudsons Vindicat. c. 6. Quaestio oriri potest si Ecclesia particularis non habeat pastores nec Presbyteros ut aliquo casu interdum potest contingere cum plebi haec potestas data non sit Pastores sibi eligendi ordinandi an necessariò ad vicinarum Ecclesiarum Presbyterium recurrere debeat ut per impositionem manuuÌ„ Presbyterii illius ipsa Pastorem à se electum per illos ordinatum queat accipere Nec dubium est ita fieri debere In casu tamen necessitatis si nulla sit haec in proximis nec in longinquis partibus Ecclesia ut si Christiani aliquot in novum orbem delati Pastoribus destituantur certum est posse eos sibi Presbyterium cum pastoribus constituere à quibus gubernentur doceantur verbum Dei Sacramenta percipiant Salmas apparat ad primatum Papae Id. Vindicat. of Quaest. 2. p. 233. Ordinary Ministers are Ministers of the Church Catholick though not Catholick Ministers actually If Ministers be Misters only in their particular Congregations where they are fixed and to which they are called by the Congregation I marvel that our Brethren of the congregational way here in England are so desirous to have itinerant Ministers to be sent into all parts of the Land and shall be fastened to no particular Congregation yea and also to have gifted men not ordained at all to be suffered to preach publickly and constantly in Congregations Id. Vindicat. Chap. 6. Vocationis essentia est in electione Ecclesiae acceptione electi Ames Medul Th. lib. 1. cap. 39. Adjunctum consequens consummant est Ordinatio quae nihil aliud est quam solennis quaedam introductio Ministri jam electi in ipsius functionis liberam executionem undè factum est ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres idem saepè sonent Ames ibid. Mr Gillesp. Miscel. cap. 2. See more there Mr. Gillesp. Miscel. c. 4. See more there and chap. 3. Ordinatio autem Pastorum Presbyterorum Ecclesiae partim internae potestastatis est partim externae ex utroque enim mixta est Duabus quippe partibus constat electione manuum impositione quae benedictio vel consecratio est Haec internae est potestatis à solis Ministris confertur Salmas Aâ— paratâ—â—d librum de primatu Traditionem vetustam in ordinandis Ministris libenter amplecti usurpare velim quam in veris indubitatis Apostoli Pauli canonibus habemus in epist. 1. ad Tim. c. 3. ad Titum c. 1. Illud jus pertinet in Ecclesia Christiana ad uniuscujusque Ecclesiae constitutae Presbyterium Rivetus Pontificii bodiè nos hoc nomine condemnant quod ab iis manuum impositionem non accepimus acsi ad illos solos Spiritus S. transisset satis est ab illis explorari Episcopatum obituros qui eorum in rebus sacris tractandis peritiam pertentaâ—e norint 1 Tim. 3. neque enim Deus successionis seriem respicit neque uspiam Ecclesia existit quae creandi Ministri qui ei inserviat potestatem non habeat Cartw. in Harm Evang. Act. 13. 13. Dr. Field of the Church l. 5. c. 55. Examination is as requisite in the Calling of a Minister as is ordination and doth as much belong to the power of the Church as Ordination yet experience shews that many godly and simple Christians are not able to perform this work considering the subtilty of many deceitful and learned hereticks which creep into Churches Pag. Arrow against the Separat of Brown c. 5. p. 102. * See D.
Pius Secundus when as before he preferred General Councels before the Pope now being Pope he did decree That no man should appeal from the high Bishop of Rome to any General Councel The Councel of Constance in which were Bishops Arch-bishops Cardinals did hold it necessary for the Pope to submit himself unto a Councel B. Mort. Appeal l. 4. c. 2. Sect. 8. The Councel also of Basil condemneth the advancing of a Pope above the Authority of a Councel for a pernicious heresie Veritas est Catholicae â—idei sacrum generale Concilium supra Papam alium quemvis potestatem habere Concil Basil. Conclus 1. Whether a combination of many Churches under the Government of Classes and Synods be to be approved of Or whether every Church hath an independent power So Spanheme in his Epistle to Buchanan propounds the Question so and saith That as there were particular Synagogues in all Cities so they did appeal to a higher Tribunal erected at Ierusalem Deut. 17. 8. 2 Chron. 19. 8 11. Psal. 1 22. 4 5. and that hereby the power and authority of particular Churches is not destroyed but other preserved and strengthned since every particular Church appears in a Synodical Assembly and there hath his suffrage neither doth the power of particular Churches more cease herein saith he then the power of Cities when there is a Parliament called and each City sending its delegates to it and from it proceed obligatory and decisive decrees Spanheme concludes Miror viris piis non displicere vel solum independentis Ecclesiae nomen quod à modestia Christiana mihi per quam alienum videtur A ground and patern of a Synod is laid down Act. 15. 16. which is acknowledged to be a Synod and warrant for it by M. Cotton of the Keys chap. 6. and is called an Occumenical Councel by Chamier in Postrat Tom. 2. lib. 10. cap. 8. Sect. 2 And Whitak controvers Quaest. 6. and generally by our Protestant Divines and is abundantly proved by the London Ministers in their Ius Divinum part 2. cap. 14. 15. We have one instance of excommunicating in the Church of Corinth and one here of a Synod why should not this be as sufficient as the other Yet some take away all Jurisdiction and judicial power from Synods Quod non est Ecclesia non potest exercere Iurisdictionem Ecclesiasticam saith Norton Respons ad Apol. c. 10. But that may be thus answered That which is not a Church may exercise ecclesiastical jurisdiction not formally but eminently as the Parliament contains in it eminently the jurisdiction of every inferiour Court. Besides that Proposition may be denied if by the Church the whole multitude of the faithful be understood for ecclesiastical jurisdiction is not in the whole multitude but in the Presbytery A non-communion he allows but what if another Church shall nothing regard that punishment of non-communion or non-communion that also However that punishment is no greater then what may be inflicted by any private person For every one may and also if there be just cause ought to deny his Communion to another 2 Thes. 3. 9 14. Of ANTICHRIST Antichrist may signifie either in stead of Christ or contrary to Christ. That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth both contrariâ—tatem vicem is sufficiently proved by many of our learned Writers so that Antichrist from the force of the word is such an one who in the place and name of Christ doth oppose Christ. It means any one that is an enemy to Christ either open and professed as the Jews Turks Infidels in which sense the word is not used in the Scripture or else covert professing themselves Christians and under the name and profession of Christ oppugning Christ and his truth B. Down of Antich l. 1. c. 1. He is called The man of sin That wicked man Merum scelus saith Beza from the force of the Hebrew phrase The son of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawlesse one one that will not be subject to the Law of God but doth what he list Dan. 11. 36. Iohn cals him the Whore for his most wicked life but especially for his false religion He makes himself equal with Christ. Stapleton cals Gregory the 13th Supremum interris numen He is especially described in three places viz. in 2 Thes. 2. in Revel 13. from vers 11. to the end and in Revel 17. He usurps Christs Offices 1. Prophetical dispensing with the Law of God they make the Pope an infallible teacher 2. Kingly he is the Head of the Church and can make Laws to binde the conscience 3. Priestly they take away Christs priestly Office by their merits satisfactions and especially that abominable Masse The constant opinion of the learned is this That of the revealing or manifest appearing of Antichrist there were two principal degrees The first about the year 607 when Boniface the third obtained the Supremacy over the Universal Church The second after the year 1000 when he claimed and usurped both swords that is a Soveraign and Universal Authority not only Ecclesiastical over the Clergy but also Temporal over Kings and Emperours Down of Antichrist lib. 2. cap. 3. It is a Question between us and the Papists An Petrus primatum Romae exercuerit Whether Peter exercised a primacy at Rome There is a primacy 1. Of order and degree 2. Of authority and jurisdiction the first with St Hierom. Protestants will easily ascribe unto St Peter but not the other B. Mort. Appeal l. 2. c. 17. Sect. 2. Those words Matth. 16. 18. Luke 22. 23. Iohn 21. 15. were not meant or intended to Peter alone but to the rest of the Disciples with him For the first place the Rock and Keys signifie the same thing but the Keys and all the power thereof was given to all alike to all the Apostles viz. remitting and retaining Mat. 18. 18. Iohn 20. 21. is given to them all what Matth. 18. was promised Cyprian Ierom Theophylact Anselm Augustine Cyril Hilary expound the Rock either of Christ himself or the faith and confession which Peter held That Luke 22. 23. was spoken to Peter in regard of the sinne whereunto he fell shortly after yet it containeth nothing which our Saviour meant not to the rest he prayed for them all that their faith should not fail John 17. 11 15 17 20. and their very Office of Apostleship bound them to strengthen their Brethren Matth. 28. 19. The third Text Iohn 21. 15. belongeth likewise to all the Apostles to feed is to preach the Gospel see Ephes. 4. 11. Sheep and Lambs are the people and not the Apostles properly Dr White Matth. 10. 2. If Peter were the first then he had the primacy For although the reason be not so plain in English because we have not so fit a word derived from our English First as primatus primacy from primus in Latine but he that is first hath
be added to the natural or else little good will be done and these are two 1. Let them pray often to God to link their hearts together 2. Let them be frequent in performing all holy exercises one with another and specially in praying one with and for another Spiritual exercises breed spiritual affection and nothing is more binding then Religion Religious duties do both expresse and increase the image of God and that is amiable So much for love Now follow trustinesse and helpfulnesse both which we will put together as Solomon doth saying of a good wife Prov. 31. 11 12. That the heart of her husband doth trust in her And again She will do him good and not evil all the daies of his life God did make man and woman for the good each of other her to be his helper and him to be her guide This trusty helpfulnesse must be to each others bodies souls names and states Bodies in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other and the willing and ready providing of all things that may continue health and recover it as attendance physick and the like Souls in shunning all such carriages as may provoke each others passions or other infirmities and using all good means of loving advice and admonition to help each other out of the same Namely in concealing each others infirmities and keeping each others secrets States in joyning together in diligent labour wise fore-cast and vertuous thriftinesse Thus for themselves Now in regard of their families they must joyn together in the planting of Religion amongst them by instructing and teaching them and by reading and praying with them the man as chief the wife as his deputy in his absence also they must oversee the waies of their family by looking what is done by them and seeking to redresse by admonishing and correcting what is amisse In regard of children they are 1. To bear moderate affections toward them Rachel and Hannah immoderately desired them others mutter because they have so many 2. To train them up in the fear of God Solomon who was the tender beloved the darling of his parents makes this the instance of their love in that they taught him wisdome and acquainted him with the Laws of God It was said of Herod that it was better to be his hog then his son 3. To reprove and chasten them for their iniquities Ely a good man came to a fearful end for neglecting this So much for their joint duties Now the several duties of each come to be handled and first we begin with the wife and then proceed to the husband The wife ows in one word subjection and this twofold to the husbands Person and to his Authority To his person 1. By acknowledging her self to be his inferiour God saith to Eve Her desire shall be subject to her husband and he shall rule over her The female sex is inferiour to the male and every woman as a woman is lower and meaner then a man as the Apostle proves because the woman was after the man and for the man and she was first in the transgression therefore she may not use Ecclesiastical Authority not speak in the Church as a Minister But to her husband not as a woman onely but as a wife she is inferiour and bound in conscience to be subject to his power and jurisdiction for this is a word of eternal and constant truth He shall rule over thee which she that will not yeeld to is an enemy to God and nature and cannot be a good wife 2. She is to reverence her husbands person both inwardly in heart and outwardly Inwardly Ephes. 5. ult she must fear him not with a flavish but awful fear that is she must have her soul so disposed to him as to be afraid to offend or displease him She must shew outward reverence also in her gesture behaviour and speech This is subjection to the husbands person Now to his Authority She owes 1. Cheerful obedience to all his lawful commands as the Church obeys Christ. 2. A quiet and fruitful receiving of his reprehensions as the Church also is patient toward Christ. Thus we have heard the wives duty The husbands duties are 1 Wisely to maintain his authority not so much by force as by vertuous behaviour avoiding especially bitternesse and unthriftinesse 2. He must wisely manage his authority The end of using his authority must be the good benefit and comfort of his wife and family for all government is by God ordained for the good of the whole not the pleasure of the Governour The husband must use his authority to edification and hearken to her when she speaks the Word of God as Abraham to Sarah Isa. 11. 6. 2. The things in which he is to use his authority he is to command what is to be done and forbid what is not to be done and reprehend where she offends 3. The manner of using his authority is with three vertues Wisdome Mildnesse Justice 1. Wisdome in commanding nothing but what is useful and weighty and grounded upon good and due reason 2. In his reproofs he must choose fit time when he and she are calm and fit place when none is present 2. Mildnesse or gentlenesse rather perswade then command if he chide her let it be with compassion and without bitternesse 3. Justice in willing allowing of maintenance to her according to his place and means in cherishing what is good and seeking to reform what is evil He must walk in all wisdome and knowledge 1 Pet. 3. 7. he should be an example of judgement gravity holinesse and wisely passe by many imperfections because they are fellow-heires of grace if there be not this wise carriage their prayers will be hindered contentions hinder such duties Thus much for private persons viz. Parents and Children Masters and Servants Husband and Wife Now follow the duties belonging to publick persons which are either in Church or Common-wealth In Church as Minister People In Common-wealth as Magistrate Subject Of Ministers and People The duty of the people 1. They ought to reverence their Ministers for the place in which God hath set them Isa. 52. 7. Rom. 20. 15. 2. They ought exceedingly to love them Gal. 4. 14 15. 1 Thess. 5. 12 13. 3. They must obey their Doctrine taught truly out of the word of God Heb 13. 17. 4. They must yeeld sufficient maintenance unto them 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17 18. The Anabaptists deny that Ministers may receive a stipend so doth Weigelius he cals them Stipendiarios praecones Vide Crocij Ante-Weigel part 2. cap. quaest 2. 5. They must defend them against the wrongs of bad men Rom. 16. 4. The duty of Ministers to their people Their duty is laid forth 1. By Titles as Watchmen Ezek. 3. 1. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
cannot make a creature of infinite Perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine Power is so farre exercised on the object as the passive Power of the object extends it self but Infinite Perfection imports a pure Act. Thirdly In respect of Duration which is perpetual as his Essence is therefore this force and power of God is deservedly stiled Omnipotency Iob 42. 2. Gods Power is not only Potentia or Multipotentia but omnipotentia for degree infinite Shall any matter be hard for the Lord The Scripture confirms the Omnipotency of God 1. Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psal. 89. 13. Gibbor Powerful Deut. 10. 17. 2. Effectively when it witnesseth that God can do all things Mat. 3. 9. 19. 16. Mark 14. 36. Luk. 18. 26. Eph 3. 20. Hitherto belong all the works of the Divine Power and supernatural Miracles 3. Negatively when it denies any thing to be difficult to him muchlesse impossible Gen. 18. 14. Ier. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4. Symbolically when it gives him a strong right hand a stretched out arm 1 Chron. 29. 12. Ier. 32. 17. Ephes. 1. 19. Reason proves it also 1. His essence as was said is infinite therefore his power 2. He is most perfect therefore most powerful 3. Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongs to God The first Article of our faith teacheth us to believe that God is Omnipotent God can work by weak means without means contrary to means It shews one to be a skilful Artist when he can effect that by an unfit instrument which another can scarce do with a most fit one As it is reported of Apelles that with a coal taken from the fire he so exprest him by whom he was invited to Ptolâ—mies dinner that all at the first sight of it knew the man But it is no wonder for God to perform what he will with unfit instruments since he needs no instruments at all to effect what he pleaseth Gods power is Essential and Independent it is the cause of all power Iohn 19. 8. it reacheth beyond his will Mat. 26. 35. 2. It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten Legions of Angels The object of Divine power are all things simply and in their own nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God cannot do because he cannot will them nor can he will and do contrary things as good and evil or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himself suffer for all these things do ex diametro oppose the Divine Immutable Simple most true and perfect essence God cannot create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essential definitions of a creature of a man and a body not to be able to do all these things is not impotency but power for to be able to do opposite things is a sign of infirmity being not able to remain altogether in one and the same state God is therefore omnipotent because he cannot do these things which argue impotency as if I should say The Sun is full of light it cannot be dark Yet it is not so proper a speech to say God cannot do these things as to say these are acts too mean base and worthlesse to be effects of Divine power Haec non possunt fieri rather then Deus non potest facere saith Aquinas Gods omnipotence lies in this * that he is able to do whatsoever is absolutely simply and generally possible A possible thing is that the doing of which may be an effect of Gods wisdom and power and which being done would argue power and perfection an impossible that which cannot be an effect of wisdom and power but if it should be done would argue weaknesse and imperfection in God The Arminians say That God is often frustrated of his end which derogates from his power 2. In respect of manner he doth it with a Word Let there be light saith he and there was light 3. He can do all things of himself without any creatures help Gods power is stiled Might of power Ephes. 1. 19. and it is seen in his works of creation making all things of nothing therefore that follows the other in the Crred 2. In his works of providence Christ is a mighty God and Saviour to his people Isa. 7 6. Psal. 89. 19. Isa. 63. 1. Heb. 7. 25. Rev. 18. 8. He is strong in himself He was mighty 1. In suffering he bore the revenging justice of God he suffered the wrath of God upon the Crosse. 2. In doing 1. Made all Iohn 1. 5. Col. 1. 16. 2. Preserves all Col. 1. 17. 3. As he is the head of the Church 2. He is strong in his Saints 1. In the gathering of his Church 2. In upholding it 3. In raising all people out of their afflictions 4. In his Ordinances Prayer Sacraments Word Rom. 1. 16. 5. In his Graces Faith Heb. â—1 Love 1 Cor. 13. Gods power is limited and restrained 1. By his nature he cannot contradict himself 2. Regulated by his wil he cannot do evil 3. By his glory he cannot lye he is truth it self nor be tempted of evil Iames 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority right to do a thing as a King hath over his Subjects a father over his children a husband over his wife a master over his servants of which Christ speaks Iohn 17. 2. Mat. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something as some great King may have power to overcome his enemies over which he hath no authority A Lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to do it It serves both for a spur to do well since God is able to save Gen. 17. 1. and a bridle to restrain from evil seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it self none shall deliver
and the Gospel that of his mercy 2 Cor. 3. 8. it is called his glorious Gospel Luke 2. 14. All his works set forth his glory both those of creation and preservation or providence Psalm 19. the whole creation must needs shew forth his glorious power and wisdom the sound is said to go over all the world that is All creatures must needs gather that if the Heavens be such glorious Heavens the Sun so glorious a Sun how much more must that God be a glorious God who is the author and worker of them The whole Platform of saving the Church by Christ sets forth Gods glory principally Phil. 2. 11. Luke 2. 14. glory to God in the highest In some works the excellency of Gods power in others the excellency of his wisdom patience but in this all the Attributes of God shine out in their utmost perfection 1. His wisdom that all the three persons of the Trinity should joyn in one work to one end wherein mercy power grace justice patience all meet together 2. Power in upholding Christ to undergo the weight of Gods vindictive Justice 3. Free-grace to do all this without any motive in the world but himself nothing was foreseen in them and some rather then others were saved 4. His revenging Justice and Wrath here were manifested as much as they be in Hell it self 5. His Holinesse he can have no communion with those that are unclean 6. His Majesty none may be admitted to speak or come nigh to him but in the mediation of Christ. The Gospel is The glorious Gospel of the blessed God 1 Tim. 1. 11. that is The glory of all the Attributes of God doth appear in the Gospel more brightly then in all the works which God hath made Mr. Burrh God is glorious in all his works upon the hearts of believers he puts a glory upon them so that in this sense he is effectually glorious Ephes. 5. a glorious Church and Psalm 43. The Kings daughter is all glorious within this glory is grace when God makes one holy heavenly minded meek zealous hereafter we shall have glorious bodies and souls God made all things for his glory for of him and to him are all things Rom. 11. All the unreasonable creatures are for Gods glory 1. In that they are serviceable to man for herein God is glorified in that they can accomplish those ends for which they were made and that is for man Gen. 1. the Sun and Stars are for him as well as creeping things These creatures are for a twofold use 1. To give him habitation and to be means of his corporeal life 2. To be continual quickners of him to praise Gods glorious power and wisdom God is said Acts 4. not to leave himself without witnesse the reasonable creatures are made chiefly for his glory because they know and love him That God is Glorious appears 1. God hath made many of his creatures glorious Dan. 10. 8. so there is one glory of the Sun another of the Moon the King clad with gorgeous attire and being arrayed with the Ensigns of his Soveraignity is glorious so Solomon 2. This glory shall continue for ever because God hath it from himself and deriveed it not from another He is a perfect being independent all things are under him the inferior cannot work without the Superior There is a double glory in things 1. Inherent in themselves which is partly visible as that of the Sun partly intelligible an excellency in a thing which affects the understanding 2. From without given by others so there is a kinde of glory and excellency in some precious stones which affect a man with a kidde of wondering so in an Angel a great shining as in that which appeared to Zachary so in the vision that Paul saw and when God appeared to Moses There is an inward glory standing in being worthy of highest esteem and an outward glory standing in being highly accounted of God is worthy to be esteemed above all and is so by the Saints The chiefest and highest cause of any benefit shewed to us is not our selves but the name of God even his glory and the clear declaration of his own excellencies Ezek. 20. 9. 14. 22. Psalm 25. 1. Ezek. 36. 22. Reas. 1. The thing which induced God to make all things must needs be the cause of all other benefits bestowed after the creation now he made all things for himself and his own name for neither had they any being nor could they have any before and therefore could not be any moving cause to their own creation therefore neither of any other thing 2. All creatures are nothing and lesse then nothing in comparison of God therefore he could not by them be moved to work any thing but doth it for his own names sake Things mean and trifling are not fit to be the highest end of an excellent work God is most high and glorious and all creatures are lesse then nothing before him therefore himself must be moved by himself not by them chiefly to do any thing for them for as God hath no efficient material or formal cause at all but is to himself instead of all these because he is of himself so neither can he have any final cause but himself for if he have any other end then himself that is his own glory he were some way dependent upon some other thing which is impossible If it be objected How is it said then that God doth this or that for Abraham Isaac and Iacobs sake as often Moses presseth him in his prayers The Answer is he looks upon them still in subordination to his own name so that they are motives but in reference to his name and no otherwise He glorifieth himself and aimeth at his own glory in keeping covenant and promise with them Gods glory is the end of predestination both reprobation Prov. 16. 1. and election Ephes. 1. 5 6. of the creation and administration of all things Rom. 11. 36. of all benefits obtained in Christ 2 Cor. 1. 20. and should be of all our actions 1 Cor. 10. 35. Quest. Whether the infinite glory which God hath as God be communicated to Christs humane nature Answ. That being a creature cannot have that glory which is due to the Creator It is true Christ is infinitely to be glorified because he is God and man but not therefore his humane nature Our Divines distinguish between a glory meerly divine and a Mediators glory which is next to Divine far above all creatures Object Christ prayed for the glory which he had before the beginning Answ. Christ had it in decree and predestination and that was not Gods essential glory which is a property for he requires he may have it now which could not be if he had it from eternity We glorifie God not by putting any excellency into him but by taking notice of his excellency and esteeming him accordingly and making manifest this our high esteem of him There
cannot be conceived that these glorious Spirits should not signifie to one another their meaning but how this should be it is hard to determine they say that the Angels make known their mindes to one another by their meer will 5. Their multitude and order That there are many Angels appears Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels Rev. 5. 11. Matth. 26. 23. that is seventy two thousand as Ierom computes it The Fathers generally thought that the number of the Angels which fell should be made up by the Elect Saints Some think that Heb. 12. 27. seems to speak little lesse Some say the good Angels exceed the number of the wicked Angels by how much evil men exceed the good the greatest number of evil Angels that we reade of is but Legion the good very many as those places in Daniel Mattthew Hebrews and Revel 5. 11. will shew As for their order the Apostle indeed Colos. 1. sheweth that there is an order among them so that one may be above another in dignity but not in power and command Hence they are called an host which word signifieth chiefly what hath a compleat order Dionysius Areopagita makes nine orders of Angels and distinguisheth them into threes The first containing Cherubims Seraphims Thrones The second Dominions Armies and Powers The third Principalities Arch-angels and Angels Much more modest is Augustin Qui fatetur se rationem hujus distinctioniâ— ignorare cont Priscil c. 11 c. 57. Enchirid ad Lau. See Doctor Prideaux on Mat. 18. 10. for their Nature Properties Order and Ministry The Papists say there are different degrees of Angels and that this is founded in their nature The Protestants say that this difference lies not in natura Angelica but in Officio as they are drawn forth to more eminent imployment The Scripture makes mention only of two orders of Angels Angels and Archangels Heb. 1. 4. 1 Thes. 4. 16. Seraphim is a common name unto all Angels they are all described to be flames of fire Psal. 104. 4. and all the Angels are Cherubims as is evident by the Curtains of the Tabernacle which were set forth and garnished with Cherubims only Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church as the Apostle expounds it 1 Cor. 11. 10. It is evident saith Mr Cartwright that the Apostle Col. 1. 16. heapeth up divers words of one and the same signification thereby the more effectually to set forth d the supereminent power of our Saviour Christ above all 6. The names of the Angels The first and most common name is that of Angel which name is common to the good and evil Angels yet in a farre different sense The evil spirits are seldome called so simply though they be sometimes to note the excellency of their original because they fell from their blessed condition 1 Cor. 6. 3. Iude 6. The evil spirits are called Angels the name which was first given them Otherwise they are not absolutely called Angels that name being peculiar to the Angels which stood but angels of the devil and angels of Satan viz. because they are sent by the devil their Prince Some as proper names are given to certain Angels Michael Dan. 10. 13. which is compounded of three Hebrew particles Mi-ca-el who is like or equal to the strong God It signifieth the power of God because by him God exercised his power And Gabriel Dan. 8. 16. 9. 21. Luke 17. 19. that is the glory of God who executed the greatest Embassages in Gods name to men Vide Sculteti exercitat Evangel l. 1. c. 9. 7. The Angels Ministry and service Their service may be considered either in respect of God the Church or the enemies of the Church Respecting God and the Church and the people of God they have divers services The office of good Angels in respect of God 1. They enjoy God and glory Matthew 18. 10. 22. 30. This implieth their great purity and happinesse and withall their Ministry What God bids them do they are ready to do They shall attend Christ when he comes to judgement 2. They praise God and celebrate his Name cleave inseparably unto him and obey his Commandments Isa. 6. Psalm 103. 20 21. 104. 4. Dan. 7. 10. Iob 1. 6. they see the worth and excellency of God that he deserves more praise then they can give 3. They praise and worship Christ as the Head of the Church Apoc. 5. 11 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to do him service so in his agony an Angel comforted him 2. Their service in respect of the Church and people of God 1. They are glad for the good which befals the Elect So when Christ came into the world how glad were they Luke 2. they cried Glory be to God on high They rejoyce at their conversion Luke 15. 10. 2. They reveal unto them the will of God Dan. 8. 9. Rev. 1. 11. 3. They keep the Elect from dangers both of soul and body so farre as is expedient Gen. 19. 16. 28. 12. 25. 7. 32. 1. 2. Psal. 34. 7. 91. 11. Numb 22. 1 King 19. 7. 2 King 6. 16. 8 9 10. Both in the curtains of the Tabernacle Exod. 26. 1. and the wall of the Temple Cherubims were painted up and down to signifie as judicious Divines think what protection the people of God have in serving him 4. They comfort them in distress heaviness and distraction Gen. 20. 17 18. 3â— 1 2. Isa. 6. 6. Luke 1. 30. 2. 10. Matth. 28. 5. Acts 10. 4. 27. 23 24. Iudges 6. 12. 13. 10. Dan. 10. 12. Matth. 1. 20. 2. 12 13. 5. They suggest holy thoughts into their hearts as the devil doth evil and unclean thoughts Resist Satan as in Iude. 6. They carry the souls of the Elect into heaven at the end of this life Luk. 16. 22. And at the day of judgement they shall gather the Elect from the four windes and separate between the Elect and reprobate Matth. 24. 31. 13. 27. 3. Their services against the wicked and all the enemies of the Church They are ready to execute vengeance upon the enemies of Gods people Isa. 37. 36. An Angel smote bloudy persecuting Hâ—rod Acts 12. At the last day the Angels shall hurry the wicked to Christs Tribunal and cast the reprobate into hell Matth. 13 40 41 42 49 50. 8. The speech of Angels Angels and devils communicate with God and one with another not by speeches for language requires bodily instruments which these Spirits want but as they apprehend every object without senses so they express it without language in a secret way We come now to some profitable questions about the Angels The first is this If the Angels be so beneficiall to us
race of men besides and so God is satisfied by his sufferings and obedience so that he may be and is in justice ready to forgive the sins of men for his sake Hence we are said to be the righteousnesse of God not of man or Angels because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin This may seem to have been signified by the fabrique of the Ark Table Incense Altar all which signified Christ for they were all made of Wood even Shittim-wood a Wood not subject to corruption but this Wood was overlaid with gold to expresse that the meannesse of the humanity was hidden out of Gods sight and the excellency of the Deity causeth the Church to be so acceptable to the Father and to come so near unto him Therefore the Apostle saith That God redeemed us with his own bloud had it not been Gods bloud we should not have been washed from our sins by it So the Scape-goat carried away all the sinnes into the wildernesse the Goat that was slain did it not This Scape-goat signified the God-head which though it self did not suffer yet made the sufferings of the humanity available to wash away our sins as one man of great quality and place is sit to be set in balance with ten thousand common souldiers and his life alone fit to be a ransome for them all so it is in this case else we could never have been redeemed Thirdly Christ must do some things after his Redemption which cannot be done but by God he must pour forth the gift of his Spirit upon us baptizing us with the holy Ghost as Iohn Baptist taught and none can send the Spirit of God into the hearts of whom he will but he that is God Again He must overcome sinne in us and Satan for us and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation which no lesse power and wisdom could do then the power and wisdom of God even infinite wisdom and infinite power He must vanquish principalities and powers that must save us so could none but God himself Lastly It made most for the commendation and honour of Gods infinite grace that he would imploy so eminent a person in the businesse of our Redemption being a work of so iufinite abasement and difficulty Suppose that some Angel had been able to do this work and to do it perfectly yet it more exalts the excellency of Gods love to mankinde which he intended to shew in this work that he might convince Satan of lying when he chargeth him with not loving men that he would seek no meaner person but his own and onely Sonne Herein is the love of God made manifest that he sent his Sonne into the world and herein is love that he loved us and gave his Sonne to be a propitiation for our sins As a King might equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would but to grace him the more and to shew greater respect to him he effecteth that treaty by the most honourable personage of the Court. We give the best gift we have to them we love most though another might serve the turn so God gave the best thing he had or could give to redeem us his onely Sonne So much of this that Christ is God and how and why he must be God CHAP. III. Of CHRISTS being Man NOw I am to shew in the next place that he was man Christ is set forth three wayes in the Scripture 1. Christus in promisso so the Patriarchs and Saints beheld him under the old Covenant he was set forth unto Adam in the seed of the woman Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed to Iacob as Sâ—iloh to Iob as Goel to David as the Messiah to Zachary as the man whose name is the Branch to Malachi as the Sunne of Righteousnesse with healing in his wings 2. Christus in carne 1 Joh. 14. 2 Tim. 3. 16. 3. Christus in Evangelio Christ as he is discovered and set forth in the Gospel that is the glasse wherein we behold the glory and excellency of Christ 2 Cor. 3. 18. But I am now to speak of his Incarnation or his being a true man 1. He had the name of a man 2. He came of the race of mankinde He is called Man 1 Tim 2. 5. Luk. 23. 47. The Son of man Dan. 7. 13. Matth. 8. 20. 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before in saying That the seed of the woman should crush the Serpents head and that in the seed of Abraham all Nations should be blessed and that a branch should spring out of the root of Iâ—sse Therefore the Apostle saith He was made of the seed of David according to the flesh And he that confesseth not that Iesus Christ is come in the flesh is not of God More particularly Christ is called The Son of Mary Luke 1. 31 44. the holy Ghost goes further and shews of what Tribe he was Heb. 7. 14. nay of what family Rom. 1. 3. 2. He had the birth and growth of a man he was conceived in the womb of his mother as a man Luke 1. 31. He was born in the usual time as a man Luk. 2. 7. swadled like a man Luk. 2. 12. He grew up as a man both in respect of body and minde Luk. 2. 40 52. and therefore he was a true man 3. The same thing is proved evidently by the story of the Gospel which ascribes to him the parts the sufferings the actions and affections that are peculiar to man He had the essential parts of a man a body as it was written A body thou hast given me and they took his body from the crosse and laid it in a sepulchre a soul Matth. 20. 28. 26. 35 38. Luke 23. 46. Iohn 10. 15. 5. 21. Knowledge Understanding Wisdom and Will which are proper to the reasonable soul are given unto him He did dispute and reason He had the integral parts of a man as bones flesh hands and feet They pierced his hands and his feet A Spirit hath not flesh and bones as you see me have They crowned his head with a crown of thorns and one of the souldiers thrust a spear into his side and forthwith came out water and bloud he lift up his eyes to Heaven he kneeled on his knees and prayed sure he was very man that had all the parts of a man 4. He had the infirmities which accompany the whole nature of mankinde He was Hungry Matth. 4. 2. Thirsty Iohn 4. 7. Wept Iohn 11. 35. was Weary he died as other men do giving up the Ghost Iohn 19. 30. 5. He had the actions of a man he sate down to meat he drank of the fruit of the
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
Militant or Triumphant 2. The Church Political particular Churches gathered with their Officers as the seven Churches in Asia Christ is the head of both The original and fountain of all Government is God the Father Sonne and holy Ghost he hath a primitive and absolute Soveraignty over all men 1. As he gives them what being he will 2. As he appoints them what end he will 3. As he gives them what Law he will this is Regnum essentiale Thine is the Kingdom Secondly All the Persons of the Trinity have committed or delegated this power into the hands of Christ as he is Mediator both God and Man Mat. 12. 18 19. Dan. 7. 13 14. Four things qualified Christ for this He hath 1. A Spirit of wisdom and counsel Isa. 11. 2. 2. Of courage there to and Isa. 31. 4. 3. Of meeknesse and moderation 4. Is faithful Isa. 9. 6. Thirdly Christ delegates this power as he hath the government of the Church three wayes 1. To the Angels they are principalities and powers 2. To the Magistrates By him Kings reign 3. To Church-officers Ephes. 4. 11 12. These are to continue so long as his Mediatory Kingdom shall last It is fit that Christ and he alone should govern the Church First Because the Church is his own his own body and house Rom. 12. 5. 1 Cor. 12. 12. Ephes. 4. 16. Heb. 3. 6. It is his 1. By purchase He hath purchased to himself a peculiar people 2. By Covenant I entred into Covenant with thee and thou becamest mine 3. By Regeneration They are one Spirit Secondly The Church is his great Depositum and Praemium 1. The great pledge God hath committed to his trust Iohn 17. 2. 2. The great reward of all his services Eph. 1. 21 22. 3. There is none qualified for the Churches government but he This Soveraignty of Christ as Mediator is two-fold First In the spiritual Kingdom by which he rules in the hearts of all especially his Saints Luk. 17. 21. Rom. 14. 17. This consists in six things 1. He sets up a throne in the souls of his people that they look on him as a King Rev. 4. 3. 2. As a spiritual King he gives Laws to the soul Rom. 13. 5. 3. He will punish their enemies 1 Ioh. 3. 18. 4. He bestows both gifts and graces Rev. 4. 5. 5. He rules in their hearts and wayes Ioh. 16. 14. 6. He hath the key of heaven and hell Rev. 11. 17. Secondly He hath a Soveraignty committed to him as Mediator God-man iâ— the providential Kingdom Psal. 8. 4 5. compared with Heb. 2. 5. Ephes. 1. 21. Pro. 8. 15. 21 22. 2. All the great things in providence are ascribed to Christ Mediatour he brought the floud Gen. 6. 3. compared with 1 Pet. 3. 18 19. he destroyed Sodom and Gomorrah he gave the Law Heb. 26 27. 3. He shall accomplish all the Prophecies Rev. 19. 13. He shall judge the world Act. 17. 30 31. therefore he rules it else he could not proportion to men rewards and punishments if he did not imploy them 4. He shall give up his Kingdom to his Father 1 Cor. 15. 34. the Lord Jesus hath all this Soveraignty for the Saints sake that they might have interest in it Ioh. 17. 2. 3. 35. We should take heed of doating on an earthly Christ Kingdom Inheritance or Preferment by Christ the Apostles expected earthly preferment the Millenaries say Christ shall destroy all Monarchies and be Monarch alone and his Saints shall be great persons here The Jews deny Christs Kingly Office they say he shall be an earthly King and shall conquer all Nations and bring them into the Land of Canaan and there shall blesse them with abundance of all things The Papists speak of a carnal presence of Christ in the Sacrament The Pope hath invaded Christs Kingly Office by making laws which shall immediately binde the consciences of men He saith he is Christs Vicar and the Head of the Church They say there is a two-fold head of the Church 1. Imperial Principal Invisible so Christ. 2. Ministerial Secondary Visible so the Pope This is a meer contradiction To be head argueth preheminence to be ministerial argueth subjection and inferiority Most in the world oppose the Kingly Office of Christ his Laws Psal. 2. 4. See Phil. 2. 10. There are three Kingdoms contrary to the Kingdom of Christ that of sin Satan and Antichrist Christ is our Lord This name is often given to Christ Psal. 110. 1. Mat. 22. 44. Iohn 13. 13. Act. 2. 36. 1 Cor. 2. 8. 8 5 6. The Apostle takes delight still to mention this title The Lord Col. 1. 19. 1 Cor. 10 21. 11. 20. Iude v. 3. It is called The table of the Lord and the body and bread of the Lord because we are so ready to forget Christs authority therefore he is very often called Lord in the New Testament Rev. 1. 5. Phil. 2. 10. Christ is Lord 1. As God Ioh. 20. 28. 2. As man both in respect of the hypostatical Union and by the merit of his passion by which he hath gained a dominion to himself over men redeemed by him Luk. 2. 18. 3. From Gods Ordination Act. 2. 36. Phil. 2. 9 10 11. He is Lord by right 1. Of Creation Ioh. 1. 3. 2. Of Redemption 1 Cor. 6. 20. 1 Pet. 1. 18. 3. Preservation and Government Ephes. 5. 23. He is Lord two wayes 1. In general as over all creatures King of Nations Ier. 10. 7. 2. In special as head of his Church King of Saints Rev. 15. 3. The King is Lord over all the Subjects but in special manner over the Queen by a double right as King and Husband Ephes. 1. penult There are three priviledges of his Lordship 1. He is Lord alone he hath no co-partner Ephes. 4 5. 2. Is Lord over all creatures inwardly and outwardly the good to defend them the wicked to offend them 3. Is Lord for ever This Attribute when given to God the Father or Christ usually signifieth his Soveraignty and Dominion Thus saith the Lord God that is he that hath Soveraign power over you When this Title is given to Christ in the New Testament as a distinctin between God and the Lord 1 Cor. 8. 6. Ephes. 4. 5 6. Phil. 2. 11. it signifieth that Christ is he through whom all good from God is derived to us and through whom all our services are offered to God that he is our Mediator We should pray Let thy Kingdom come labour for a true personal reign of Christ that Christ and he only may be Lord of our souls we should be glad to have him raign in our Families publick Assemblies his Truths Ordinances and Government If we receive Christ into our hearts we must receive him onely and absolutely upon his own terms and in all his Offices and into every room of our hearts and that for ever We become the servants of God four wayes 1.
manner of Tyrants to seek the destruction of the right Inheritor dissembled with the Wisemen pretending that his purpose was to come and worship him and learning by them what he could for that purpose intended in very deed to have made him away by which means he was compelled for the saving of his life to take a long and tedious journey down into Aegypt no Question with great labour and wearinesse to himself as well as to his Parents Thus you have the sufferings of our Saviours Infancy next consider his whole life and what was it but a suffering of all misery both in the whole course of it and in the conclusion of all at his death For the course of his life it was private and publick For his private life untill his thirty years he lived a Carpenter He that was sufficient to have governed all the Monarchies under the Sunne to have ruled the whole world to have led mighty Armies and to have read a Lecture of Wisdom to Angels and Archangels he was servant to his Father a Carpenter and spent his time obscurely in a manual occupation handling the Mallet and Chezil and doing the work of a mean labourer burying as it were all his Divine Excellencies under the thick and dark cloud of a poor Trade and not shewing forth so much as a glympse of his heavenly glory but that at one time at the age of twelve years he peeped a little out of the Cloud when at a feast in Ierusalem he disputed with Doctors to the astonishment of all the hearers and beholders He was cast down from all honour and made to inherit contempt and basenesse But come we to his publick life where he was to take upon him a glorious function fit for himself even to be the Minister of the Circumcision a Prophet to the people Israel First He entred into this function with a great toil and labour for by and by after his Baptism and Calling to publick view he was thrust forth into the wildernesse there to be tempted of the Devil not for a few hours or dayes but for full fourty dayes together There he did challenge all the powers of darknesse and hand to hand did enter the lists to fight a combate with all the Devils of hell There was he singled forth and they let loose to try the utmost of their mighty and subtil temptations three principal ones are mentioned but no question he stood not against so little as three thousand for what would not Satan assay to do him mischief What evils did he not by word or suggestion labour to draw him to when he had him for so long a space of time at so great a disadvantage all alone in the wildernesse and fasting he would strain himself to the utmost of his wicked wit to have poysoned him with some taint of wickednesse that he might have killed the whole body of his Church in him the Head thereof as he destroyed all mankinde in the first Adam the common root of it It is certain that our Lord was armed with power and wisdom to discover and resist his temptations and knew he should could and would be victorious but no doubt the combate was troublesome and tedious and filled his righteous soul with unspeakable dolour and anguish Let a vertuous and honourable Matron be shut up so many dayes together in one room with a base and loathsome adulterer there to suffer all his impure solicitations will not her misery be so much the greater in sense by how much her self is more shamefac'd and honest and more abhorrent from all such impurity so it was with the soul of our blessed Saviour That great and foul polluter of himself and mankinde the Devil had liberty given him to try what ever he could do with all his crafty and abominable temptations to draw our Lord Jesus from his God and to make him as all other men were a sinner The most valiant person in the world armed with the best weapons for defence and furnished with so much prowesse and skill that he knew he should be conquerour and unwounded would yet finde it unspeakably troublesome to ward oft the multitude of blows of ten thousand at once assailing him with such fiery darts and poisoned weapons that each of them had they but fastened to draw bloud would have been mortal unto him Had any of Satans temptations fastened on the soul of Christ he had been made a sinner and so separated from the Union with the second Person and so himself with all his members that depended upon him had perished eternally Doubtlesse though he knew he should overcome yet the bearing off putting by and resisting so many mighty blows and subtil thrusts must needs be extreamly tedious and bitter unto him by how much he was more perfectly holy and did more detest all such manner of temptations Thus his sufferings from Satan were horrible though in the issue harmlesse yea and glorious but now thinke what he bare in his whole life after Five things are most intollerable to the nature of man in passing of his life Poverty Reproach Labour Danger and Sorrows he was laden with all these in all extremity First for Poverty Though he were very rich saith St Paul yet he became poor for our sakes he had been no slothful nor prodigal Person in his private life but he was a Servant to his father in law and the calling was poor so that he could get nothing but from hand to mouth and therefore being to leave his Trade and become a Minister and Preacher of the Gospel he had no house nor home of his own to dwell in no stock nor revenues to live upon but was fain to live of pure alms and though he was no beggar yet as if he had been a beggar to maintain himself altogether by the kindenesse of others The Foxes have holes the Fowls nests but the Sonne of man hath not whereon to rest his head We reade of a bag he had but it was not filled with the fruits of his own hand or stock but with the gifts and alms of others He had it but he had it of alms it was enough but at other mens voluntary cost What ingenuous spirit doth not feel it an abasement to be so maintained You see his Poverty he was of so low estate that indeed he had nothing at all but what good people would bestow upon him Again for Reproach How insufferable a thing is that to worthy natures to be standered reviled ill-spoken of and laden with false accusations and calumniations Doth it not seem unto us a heavier thing then death Who is not so tender of his good name that the least blemish and aspersion cast upon him seemeth more smarting then the cutting of a sword But our Saviour had all manner of disgraces cast upon him not by mean base beggarly and despised companions but by the Scribes Pharisees Elders High-Priests and Rulers of the City
was truly dead The women came and sought him but were inform'd by the Angels that he was risen yet could not make the Apostles beleeve it This Peter did preach Acts 2. this Paul preached Acts 13. this Paul inculcateth 1 Cor. 15. and Peter in his Epistle also It is so necessary a point of our Christian Faith that without it all our Faith is vain and falleth to the ground David fore-told it in all the parts of it as Peter interprets him Acts 2. His soul was not left in hell nor did his body see corruption that is putrifie at all A man consists of two parts a soul and a body there can be no resurrection after the separating of these two unlesse the soul be re-united to the body again and both lifted up out of the state of death therefore did the God-head to whom both soul and body were united restore the soul to the body again preserving it from putrifaction that it might be a fit dwelling place for the soul and so having joyned them together the body rose and went abroad and shew'd it self to the Apostles no longer a weak feeble mortal and corruptible body but a glorious impassible incorruptible and most beautiful body for it lost all its imperfections in the grave And this Resurrection fell upon the third day after his death as himself said Iohn 2. 18. the third day he should rise The day began as we ordinarily account howsoever perhaps by special institution the Sabbaths may be accounted to have begun otherwise at the peep of the morning when men begin to stir about businesse then did Christ stirre also he was to lie no longer then the first day of the week because he intended to challenge that day to himself to be the Lords day and the Christian Sabbath whence it came in processe of time to have that name before the third day he was not to rise that he might shew himself truly dead and stay a sufficient while under the arrest of death for the accomplishment of our satisfaction Now this Resurrection was performed by the power of his Deity for all the while that he continued dead his soul and body were both united to the God-head as it were a sword pulled out of the scabberd which the man holdeth still one in one hand the other in the other and so can easily put the same together again For the Apostle saith Rom. 1. 4. He was declared to be the Sonne of God with power according to the spirit of sanctification by the resurrection of the dead that is by that his resurrection which is virtually the resurrection of all seeing by vertue thereof all his people rise to glory Therefore is he termed The first fruits of them that die 1 Cor. 5. 16. And the first begotten from the dead Col. 1. 18. because by vertue of his Resurrection the Saints rise to glory and enjoy from him this prerogative of overcoming death as the first fruits sanctifie the lump and as the first-born hath the priviledge above all the children In time some rose before him but in vertue none for all that rose did rise by the efficacy and merit of him and his rising again And this Resurrection was necessary for divers purposes 1. To make way for his farther Glorification that he might raign as Lord of Lords and King of Kings for he could not have possessed fulnesse of Glory had he not been still in the Sepulchre The soul indeed might have been perfectly glorified but whole Christ could not have been fully glorified if the body had not risen to partake of the glory of heaven with the soul. Now seeing the body was helpful to and in the performance of the work of Redemption suffering great abasement it was not equal that it should be any longer deprived of the reward when once Justice was fully satisfied upon it It was necessary also to fulfill the Prophecies and Types that went before Davids Prophecy Peter presseth Thou wilt not suffer thy holy one to see corruption the type of Ionah our Saviour telleth of Matth. 12. 40. and both were to be acâ—omplished Lastly It was necessary for the confirmation of our Faith that we might be assured he was the Sonne of God and had perfectly accomplished this great work he undertook therefore Paul saith That he rose again for our justification that is to declare and prove that he had perfectly fulfilled all that was necessary to satisfie for our sins and to procure for us as the Apostle calleth it everlasting righteousnesse When the Surety is apprehended for the Debtor there is no getting out of the Creditors hand till he have discharged the whole debt therefore when the Surety gets out of prison and is at large the debt is fully satisfied so it is in this case so that we could not have rested upon him as a full and perfect Saviour if he had not risen but now our Faith doth evidently acknowledge him to be a perfect Saviour and hath full assurance to ground upon since in him salvation is to be had And for the end and use of this Resurrection it was to quicken our soul first that we might rise to newnesse of life as the Apostle St Peter saith and at length to quicken our mortal bodies too 1 Pet. 4. 5. that the Head being risen the members might rise with him The Resurrection of Christ should work on us so that we should live to him 2 Cor. 5. 15. Ephes. 1. 19 20. and that four wayes From the knowledge of his Resurrection we should be assured 1. That the Lord will raise the Church or us out of our lowest afflictions Hos. 6 2 3. Isa. 26. 19. Ezek 37. 3 4. and that should ingage us to improve all our power for him 2. That Christ hath likewise power to raise up our souls to spiritual life as our first rising is by the life of Christ as he recovered his life so the increase of it is by the improvement of his Resurrection by Faith Phil. 3. 11. Rom. 6. 4 5. 3. It assures us of the Resurrection of our bodies Rom. 8. 11. 1 Cor. 15. Ioh. 11. 24. 4. Of an inheritance and glorious estate 1 Pet. 1. 3 4. Now you have the Doctrin of the Resurrection as the Scriptures deliver the same The second Degree of Christs Glorification is his Ascension which was a change of place a transferring of his glorified body and soul into the upper Region of the world out of this lower room thereof A body cannot be in more places then one because it is circumscriptible and our Saviours body though glorified retaineth yet still the nature of a body though it have laid aside all the natural imperfections of a body and therefore our Saviours body could of it self move upward because it was rid of that grosse weightinesse which doth alwayes accompany a natural compound body Now this Ascension of our Saviour is in Scripture often related two of the Evangelists
2. 5. God doth work most mightily with such preaching Ioh. 4. 18 19. Act. 2. 36 37. Reasons 1. Every man through the self-love and hypocrisie that is in his heart is apt to put from himself to others general Doctrines and Reproofs Matth. 21. 41. see 45 46. verses 2. Till mens sins be effectually discovered to them they can never attain to any saving grace Iohn 16. 8. Tit. 1. 13. 3. Practice is the end of knowledge and nothing is perfect till it attain its end If you know these things happy are you if you do them Truths are never fully and exactly known but in the experience and practice of them hence that expression Tast and see CHAP. III. Of Ecclesiastical Iurisdiction and Government THat there is an Ecclesiastical Government distinct from the Civil it is apparent seeing the Church and the State are distinct their Governments must be also distinct Yea the Church may be not only distinct but separate from the State neither the supream nor subordinate powers being incorporate in the Church but meer aliens from it and perhaps enemies to it God hath established two distinct powers on earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work on the inward man having immediate relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yeelding protection to the obedient and inflicting external punishment upon the rebellious and disobedient Some call it the power of the Keys others Ecclesiastical Discipline others Church-government That there is a Church-power appeareth plainly by Christs giving them the Keys Matth. 16. 18 19. Iohn 20. 23. and also in the titles of Shepherds Governours Rulers and Guides Heb. 13. 7 17. 1 Cor. 12. 28. God hath set in the Church the other things there reckoned are all peculiar to the Church There is a two-fold Ministerial power 1. Potestas ordinis which consists meerly in preaching the Word and administring the Sacraments 2. Iurisdictionis whereby they govern in the Church by binding the Impenitent and losing the Penitent The Object of this spiritual power are religious things in a religious consideration but it is not an absolute supream power The Ministerial power manifests it self 1. In doctrinal decisions of matters of faith 2. In making wholsom ecclesiastical Laws 3. In executing Church-censures But though they have power of declaring Gods will concerning matters of faith and worship to the people yet they cannot make any new Article of faith nor propound any thing as necessary to be beleeved to salvation It is a great Question Penes quos sit potestas Ecclesiastica Who are the subject of this Ecclesiastical power The Community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a Covenant are not the proper and immediate subject of power ecclesiastical Matth. 28. 19 20. Iohn 20. 21 22. 21. 15 16. were spoken to special persons not the whole community The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus and saith That they were appointed Overseers by the holy Ghost that they might govern the Church of God M. Rutherford saith The Keys were given for the Church but not to the Church Mr. Norton urgeth Act. 14. 23. to prove the power to be in the fraternity it is said there That Presbyters were ordained by Paul and Barnabas in every Church They were ordained in the Churches but not by them He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people but that their Authority depends on the people cannot be thence collected Mr. Norton Chap. 5. of that Book saith Quod exercetur nomine Christi recipitur immediatè à Christo. At officium Rectorum exercetur nomine Christi 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis against which he asserted and argued in his fourth Chapter And after in the same fifth Chapter he saith Multitudo non committit potestatem Ecclesiae Rectoribus tantum designat personas therefore it is not the first and immediate subject of ecclesiastical power which he endeavoured to prove Chap. 4. Excommunication is the greatest and last censure of the Church Iudicium maximum tremendum See Mat. 16. 18. Mat. 17. 18. 1 Cor. 5. This Ordinance is usefull 1. To the whole Church hereby the honour and beauty of the Church of Christ is preserved from the defilement and scandal which such an offence would bring upon it otherwise the evil example would infect 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent least the rest of the Congregation should be infected 2. Gods people are hereby made more watchful 3. It is useful to the offender himself for the saving of his soul is the end of it 1 Cor. 5. 3. and that he may not commit the like fault again 1 Tim. 1. 20. The power of Excommunication Formaliter executivè is proper to the company or assembly of Governours and Rulers in the Church derived from Christ to be exercised as Christ shall go before them but with notice to and due regard had of the whole society The Parts of Excommunication are First Admonition 1 Thess. 5. 14. 1. This must be for a sin reprovable 2. For scandalous matters not infirmities which are mourned for 3. Managed with wisdom zeal and love Gal. 6. 1. Secondly Excommunication which is to be executed on men for corrupt opinions Titus 3. 9 10. Revelat. 2. 15. 2. Sinful practices 2 Thess. 3. 6. 1 Cor. 5. 11. It is a Question An Episcopus prasit Presbytero jure divino A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit and overseeing them with their flocks The Christian world saw no other Government for fourteen hundred years after Christ. Some urge this for the lawfulness of their Office by Gods Word By proportion of the chief Priests under the Law and of the Apostles under the Gospel The high Priest was set over the other Priests and over the Levites Numb 3. 4. Chapter The twelve Apostles were more eminent then the seventy Disciples and not only exceeded in excellency of Gifts but in amplitude of Authority and power Now say they it is the constant Doctrine of all the Fathers that the Bishops succeeded the Apostles in the ordinary Government of the Church as also the Presbyters succeeded the Seventy Disciples Episc. Dav. Determinat 42. See B. Barlow Antiq and Superiority of Bishops Ierom saith The order of Bishops came in by meer custome of the Church to avoid Schisms which arose for want of Heads but how can that be when it was
resolved upon it 1. Motives to Conversion They may be taken from every place Heaven Earth and Hell From Heaven look to God his Angels and Saints From Earth look to your selves the godly and ungodly nay the beasts From Hell look to the Devils and damned ghosts From Heaven First Look to God the Father Son and holy Ghost Is it not a most desirable thing to turn to him seeing he is so rightful a Lord so great a Prince and so gracious a Father so willing to accept us and hath given us means time and commandments and encouraged us with promises of acceptance and threatned us if we do not and complains that they have not turned to him who smote them God hath sent his Son into the world that converts might be graciously received Secondly Christ himself is a weighty argument of conversion for if we refuse to turn then we do what in us lies to frustrate his death and to make him shed his bloud in vain seeing it is intended for the benefit only of such as turn In Christ you may see the hatefulnesse of sinne from which you are to turn and the graciousnesse of God to whom Thirdly The holy Ghost striveth to bring you to this turning in his Ordinances Gen. 6. 3. and will you suffer him to prevail Secondly The blessed Angels will rejoyce at the conversion of a sinner All the Saints in Heaven have given you examples of converting and are now glad of their pains bestowed that way Secondly Look to the Earth and there to your selves first consider 1. That you are out of the way Psal. 14. 53. 119. ult and know that you are so 2. That you have bound your selves by Covenant to convert when you were baptized and as often as you come to the Supper 3. You have and do daily make profession of converting 4. You can by no means save your selves out of the hands of Gods justice if you do not submit and convert to him Secondly The Duty it self is 1. Most reasonable and equal because the wayes are evil from which and good to which we are wished to turn 2. Most needful without it we cannot escape the greatest misery 3. Most profitable Turn and live by continuing in our evil wayes we may get a little perishing profit vanishing pleasure and bewitching credit by turning from them we shall gain pardon of sins past peace and joy of soul for the present and eternal life hereafter When the sinner turneth I will blot out all his sins out of my remembrance 4. Likely to succeed if we set to it in earnest Prov. 1. 24. Let us labour to grieve for our sins by a serious applying of the threats of God humbly confesse them and resolve by Gods help to leave them You will not come to me that you may have life Secondly Look to the godly in the world They pray for it they will further it rejoyce in our conversion they will love and esteem us when converted To the ungodly by this means we may perhaps win them or shall leave them without excuse Yea look to other creatures in the bad we hate incorrigiblenesse in evil we dislike the creatures which have gotten an evil quality and will not leave it We like and praise obedience in the good Thirdly Look upon Hell 1. On the Devil he seeks to hinder thy conversion will be vexed at it he is most loathsome because obstinate in evil The Devils worst property is that he is now so hardened in evil that there is no possibility of change in him Wilt thou be like the Devil in that which is the worst thing in him Besides thou abusest and neglectest grace offered and so doth not he 2. The damned Ghosts who because they did not convert are damned and blame themselves for not turning when they had time and now it is too late 2. Means of Conversion First Take notice of your own strayings and unconvertednesse and your peril thereby Secondly Acknowledge your utter inability to convert your selves and therefore cry earnestly to God to convert you as the Church doth Turn me and I shall be turned Turn presently and begin with that sin which hath most drawn thee away from God 3. Remove Hinderances 1. Outward 1. Ill company 2. The occasions of sin Salomon adviseth the young man not to come near the corner of the Harlots house and the drunkard not to look on the wine 2. Inward 1. Love of earthly things 2. Presumptuous and despairful fancies 3. Hardnesse of heart and wilfulnesse in sinning 4. Use all Helps and Furtherances 1. Outward good company attend on all Gods Ordinances hearing reading Psal. 19. conference 2. Inward Cherish and practise good motions ponder on the Law and Gospel think often and seriously on those quatuor novissima Death Judgement Heaven and Hell Of Free-will The word it self is Terminus Ecclesiasticus not Biblicus not a Scripture-term but such a one as godly men in the Church took up for more convenient expression as they have done the name Trinity and Sacrament To render Liberum arbitrium into English is not proper for arbitrari and arbitrium is an act of the understanding but use hath applied it to the will A mixed power of understanding and will saith Mr Perkins It can be onely in an intelligent nature as Bellarmine proves lib. 3. de Grat. Lib. Arb. c. 15. and the understanding though it be not formally free yet it is radically and the liberty of the will ariseth from the indifferency of the judgement The liberty of the will properly consists in choosing that which the understanding judgeth best Radix libertatis constituta est in libero rationis judicio Aquin. There is in the will a double freedom 1. Natural a power that a man hath to choose or refuse as it seemeth good to himself and this is so annexed to or dependant on his reasonablenesse that they cannot be separated and this he hath not nor could loose by corruption 2. Sanctified an inclination to use the former liberty well by choosing that he ought to choose and this he hath lost when now he will choose and refuse what he ought not Or thus Free-will may be considered either in the essence and being of it as it is an immediate faculty of the soul and the same with the will we have this free-will for Adam by his fall hath no more lost this then he hath lost his very nature it is therefore a great calumny of the Papists when they say That we deny free-will and make man no better then a beast for take free-will thus as it is a natural power in a man so it remaineth still The free-will of man after the fall is not so corrupted that it is not capable of the grace of Regeneration Tolle liberum arbitrium non erit quod salvetur tolle gratiam non erit unde salvetur Bern. There is a threefold power 1. Activa an ability to concur
to the operation of the Spirit in a mans self so those that are for free-will Agimus nos sed acti volumus sed ipse facit ut velimus 2. Passiva able to receive man in conversion is meerly passive to grace but hath in him a principle of resistance 3. Obedieneialis as in the unreasonable creature Secondly Free-will may be considered in its operation and working about some objects then we distinguish about the objects which it may will For First They are either such as belong to our animal life as to walk eat shut or open our eyes and here we have the exercise of free-will Secondly Our outward civil conversation and obedience to the Laws required by a Magistrate here again we have free-will Thirdly They are holy actions and they again are either 1. Externally holy which concern the outward exercise of Religion as to come to Church to hear and reade and here still a man hath free-will Or 2. Internally and spiritually as to know God to beleeve in him and love him and so we must distinguish the states of men Man in the state of innocency had an excellent power and strength of free-will to serve God and love him but in the state of corruption though his liberty not only in the nature but use of it remaineth about natural civil and external religious actions yet for internal and spiritual actions he hath wholly lost his freewill Iohn 15. 5. Matth. 7. 18. Iohn 8. 36. therefore Augustine lib. 2. contra Julianum cals it Servum arbitrium And Luther called it not a free but enthralled and enslaved will to sinne and wrote a book De serv◠Arbitrio Homo libero arbitrio malè utens se perdidit ipsum August ad Laurent Thirdly Man in his estate of Renovation hath again some power and free will being first freed by the grace of God from the power of sin Iohn 8. 13. Volunt as in tantum est libera in quantum est liberata August in Joh. Tract 53. yet this freedom is not perfect but wonderfully opposed and hindered Gal. 5. 17. The free-will must be as the understanding and will are saith Chamier but that the understanding and will are both corrupted in a natural man Vide Chamierum contractum per Spanhem Tom. 3. l. 4. c. 3. 4. There are several kinds of freedom or liberty 1. From compulsion when no external principle can compell to work but there must be an inward inclination to work from such coaction not only men but beasts are free 2. From obligation or debt to another and so no creature can be free because all that we have is Gods 3. From sin when the flesh is subdued so that the Spirit can and doth prevail over it 4. From misery which the Apostle speaketh of Rom. 8. 5. From necessity when the Agent is determined from an inward principle of nature to one object as the fire to burn Immutability and liberty may stand together as God doth most freely will the creation of the world yet unchangeably the Angels and Saints in Heaven are so confirmed in good that what they will they will unchangeably but freely Every man naturally cannot but sin yet he sins freely in regard of freedom from coaction and natural necessity though not in regard of freedom from immutability and as for the other liberties from obedience sin and misery he is obedient to God and under sin and misery The will hath no freedom to spiritual things The Papists though they say that the grace of God is requisite yet as a partial cause and that we are workers with the grace of God in our conversion as appears by their similitudes of two men carrying a great burden and the man half wounded Against which opinion these arguments may be alleadged 1. The slavery and servitude of our wils to any thing that is good those who are so defiled that they are nothing but flesh they cannot possibly have any power to what is good but so are all by nature Gen. 6. 5. Iohn 3. 6. Rom. 8. 6. To will is of nature to will ill is of corrupted nature but to will well is of sanctified nature Bernard 2. Those which can do nothing but sinne have no freedom to what is good every unregenerate man doth nothing but sinne Matth. 7. 17. An evil man out of the evil treasure of his heart bringeth forth evil Without faith it is impossible to please God To the unclean all things are defiled A man by nature non potest non peccare etiam damnabiliter Pet. Lombar 3. A man cannot turn himself to God Ioh. 6. 44. 1 Cor. 12. 3. therefore nature hath no power to dispose and prepare it self for grace nor can there be merits of congruity or condignity 4. Regeneration and conversion is attributed only to God as Ezek. 36. 26. Ier. 32. 39. See Ezek. 11. 19. Ephes. 2. 10. 1. 19. a stone cannot soften it self no more can our nature See Deut. 29. 4. 5. A man hath not the least thing to glory in 1 Cor. 1 that place 1 Cor. 4. 7. moved Augustine much but if I had power of my own to do that which is good or to receive grace when it is offered then I might glory in my own strength 6. Conversion and power to do good is prayed for Turn us O Lord therefore not in our own power it were vain to pray to God to convert or change me if I will if I have this of my own what need I go and pray for it or pray for others conversion they might convert themselves Psal. 80. 3. Before Pelagius his time the Fathers spake too liberally of mans free-will Nondum nato Pelagio securius loquebantur Patres August Epist. 103. which after upon his heresie they reformed and by Scripture abundantly confuted the Pelagians and especially Augustine Ierome Prosper Fulgentius Hilarie and others The first presumptuous advancer of free-will contrary to the Doctrine anciently received in the Church is by Vincentius Lyrinensis noted to be Pelagius the heretick In the ancient Church there were two sorts of hereticks concerning the point of free-will The Manichees denied free-will the Pelagian hereticks affirmed it and both were condemned by the Catholick Church The Manichees denied free-will in sinne and in the committing of evil The Pelagians affirmed a power and ablenesse of free-will for the performance of righteousnesse and doing of good In the meaning wherein the Manichees denied free-will we affirm and teach it and in that meaning did St Augustine write his books of free-will purposely against the Manichees we deny free-will onely in that meaning wherein first the Pelagians and since the Papists have affirmed it in which meaning St Augustine notably wrote against it The summe of the Controversie is Whether the grace which first moveth and exciteth the will unto good motions doth work the consent alone or whether the will have in it self any power
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
them pretending that they may so honour them as Gods friends whereas Gods worship is to be given alone to God if Christ might be heard above the Pope Thirdly The Sunne Moon and Stars have been worshipped by Heathen men under a conceit that there were certain spirits rulers of the world under God assistant to them whereas they are created by God for the use of mankinde and do move by their own natural inclination as other things not by any such external mover Fourthly The pictures of God Christ Saints so supposed to be I mean have been and are still worshipped which is the very particular made choice of in this Commandment to include all other spiritual uncleannesse as the sinne of adultery in the seventh to include all other bodily filthinesse for indeed this is the very grostest of all to worship a dead stock whatsoever shifts men have as if they did purpose not to worship the thing for its own sake but for the thing represented by it Such things Jews and Gentiles did alledge for their excuse but God rejects their counsels and saith in spight of all their denials that their Idols were gold meaning and nothing else but gold and that they worshipped the work of their own fingers he counted alone the wood or stone served what ever they dreamed of a further Deity represented And this Idolatry also the Church of Rome maintaineth and hath by her tyranny thrust upon all these quarters of the world at such times as she had somewhat established her usurped Supremacy Lastly The Devil personally hath been and is worshipped by services invented by himself of Witches and Sorcerers to whom he did appear in bodily shapes which is of all Idolatries the most searfull and hainous because here Gods professed enemy is openly set in his place and room And thus much for the falsnesse of worship in regard of the object now it may be also for the kindes and parts that is when any action or actions are performed to the pleasing of God and working of spiritual grace in our selves that God hath not assigned in his word for that end which is to worship God after the commandments of men which the Apostle forbids Tit. 1. saying That men must not give heed to the commandments of men which do subvert the truth The same thing is by him condemned under the name of will-worship for what I do out of a religious conscience to God with an intention I mean to please and honour him thereby and hoping to win grace to my soul by that I in my minde intend to worship him and if there be no other warrant for this but my own will this is now to serve God after the precepts of men which he cannot endure And with such will-worship the Church of Rome abounds they have their vows of canonical Obedience Chastity Poverty and a number more it is our great happiness that we are delivered from the bondage and slavery of them Thus you see the false worship forbidden now follows the second branch of things forbidden in regard of the performance of Gods solemn worship which is the abuse of the true worship and that worship of God is abused both in the matter and manner of it First For the matter by taking away any of those parts from any kinde of worship which God hath commanded to be performed as for example the Church of Rome hath taken away the Cup from the Sacrament and so maimed the Seal of Gods Covenant yea they have taken away the reading of the Scripture in private altogether and will not suffer men to exercise themselves therein and they have taken away the whole power of the Scripture in subjecting it to the Church and not the Church to it and in causing it to be read in an unknown tongue Secondly by adding any part of worship unto those which God hath appointed as for example to the Sacrament of Baptism they adde oyl and Spittle and the sign of the Crosse I say added these things because they have not appointed them as matters of meer Solemnity or Order but as matters of Religion profitable to the Soule and needfull in conscience to God So much for the abuse of Gods worship in the matter thereof it is abused for the manner First When it is performed hypocritically meerly out of fashion and out of a desire of winning credit and good estimation from men yea or out of a conceit of meriting and deserving at Gods hand for this last conceit is as false an end of worship as the former and the aiming at it no lesse hypocritical because I neither intend to shew subjection unto God nor to gain grace but in the one to win credit in the other to binde God to men and make him as it were in my debt So the Pharisees were hypocritical both wayes for they did all their things to be seen of men and yet withall they hoped to get salvation as by desert for the work sake done as it appeareth in the proud Pharisees prayer and Paul confesseth as much of himself when he saith that the things which before were gain to him meaning in his conceit such as would bring him to heaven now he renounceth to relie wholly upon Christ and to be found in him Secondly When it is performed in formality the outward thing done without any care of preparation attention or affection only with some outward gestures and behaviours carrying a shew of these things such as was the service of the Jews in their sacrificing I mean the hypocrites among them and such is all the religion of the Popish Church in publick where all is done in an unknown tongue and such is the worship of our dissembling time serving Protestants which care for nothing but the very outward act look to nothing else and have an hope that that shall serve their turn to bring them to heaven Lastly When it is performed rudely irreverently carelesly with an open manifestation of contempt and neglect which is one of the worst abuses for the manner of all other These be sins in regard of performing Gods worship when it is ill performed for matter and manner Now those things follow which are forbidden in regard of the preserving of it which are First Sacriledge that is the turning of holy substance and wealth to common and prophane uses There must be some things holy else there can be no sacriledge Next follows the abuse of Church-Discipline and that is in regard of the Ministers and people In regard of the Ministers four-fold First When a false Ministry is erected and set up in the Church of God A Ministry is nothing else but a relation to certain spiritual actions tending to the souls good directly for we speak of Ecclesiastical Ministry binding some man upon whom that relation is put to the constant attendance upon those actions Now when men are appointed to such actions which have no warrant out of Gods word
neither are indeed profitable for the soul this is a false Ministry Such is the Ministry of the Church of Rome where men are appointed to say and sing the Word Psalms and Prayers in an unknown tongue a service unhallowed not ordained of God so when men are appointed and assigned to offer a propitiatory Sacrifice for quick and dead that is as they call it to celebrate Masse for Christ never appointed a sacrificing Ministry in the New Testament nor any other Sacrifice but the Sacrifice of prayers thanksgivings alms and of our selves And this is the first abuse of Church-Discipline The second is When those that are not Ministers are allowed to intermeddle in ministerial functions and actions proper to the Ministers that is to men set apart by a known and publick order to give attendance unto some Ecclesiastical function As for example amongst us once women were admitted to baptize and so if any do take upon him to preach or administer the Sacrament that is not admitted to the order of the Ministery This is a great abuse of Church-Discipline and to joyn with such knowing them to be such is a sinne A third fault in the Church-Discipline for the Ministery is when wicked erroneous scandalous men are let in and suffered to abide in yea or any without due care of trying them for Timothy was to lay hands upon none rashly A fourth fault is when good and able men are either kept out or thrust out for things of no moment And these be the abuses of Church-Discipline in regard of the Ministry The abuses of it in regard of the people follow as First In the Governours publickly when either Excommunication is abused or when too much rigour is used toward the penitent Now Excommunication is abused three wayes 1. When it is put into the hands of too few especially such as have nothing to do with it which was the fault amongst us formerly for the Chancellour or Official or his Deputy as the Deputy of the Bishop took all the matter upon him some Ministers names though not the Pastour to the offender being set to alone as a cipher for fashion sake This being a chief part of governing the Church belongs to the Pastours of the Church Paul did not himself excommunicate but appointed that the Corinthians should excommunicate the incestuous person Indeed he did deliver Hymeneus and Alexander to Satan as it seemeth himself but this was because they themselves were Pastours and so would not excommunicate themselves or taking upon them to be teachers of the Church at large were not to be medled with by any particular Governours of any particular Church But if the Apostles did alone do this in regard of their supereminent Authority it follows not that others may do it now for in this unlimited and supereminent power the Apostles were not to finde any Successours because they had no Successours in the eminency of Gifts without which such Authority must needs prove mischievous in any one mans hands Secondly Excommunication is abused when it is pronounced against men for small and trivial offences to pronounce a man a child of the devil and out of the state of grace because he will not pay a small summe of money for a fee or because he forgets to appear at the Court-day or for such toyes but most of all it is abused when it is pronounced against men for well-doing as it was against the blinde man and as Diotrephes abused it against those that would receive Iohn the Apostle and his Epistles as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear when they were willed so to do and against those that went to hear the Word preached abroad when they had it not at home and the like The last abuse of Excommunication is when it is done privately before one or two before the Judge and his man or his mans Deputy so the most solemn Censure of the Church is denounced against a man no man knowing of it So much for the abuse of Church-Discipline in regard of Excommunication now it is also abused in regard of too much rigour to the offendor when upon his repentance he is denied to be received in again to the Church which was the fault of some few men in austerer times or when too much bodily exercise of humillation was cast upon them as a penance to last seven yeers and the like this was to turn sound repentance into an outward form for so soon as ever the penitent did shew sound humiliation and sound purpose of amendment after some convenient time of his trial lest he should be swallowed up of grief he should be taken into the Church again as a member of it Now the private Discipline pertaining to every man is abused 1. By contemning and setting light by the Censures and Admonitions of the Church which if they be rightly passed they are terrible and should not be despised 2. A free conversing with offendors and sinners that are scandalous and having familiarity with them Indeed the natural bonds betwixt Father and Mother Master and Servant Prince and Subject cannot be dissolved by any wickedness no nor by Excommunication but the bonds of familiarity are so far as may be without neglect of duty in regard of these places A Father must keep his child though excommunicated and not suffer him to perish a childe his father and so in the rest but familiarity loving and kinde society even in such cases is to be denied and where these bonds are not so much as may be all society but to converse with them be merry with them play eat and drink with them that are notorious offendors chiefly excommunicate is a great offence against God and endangering of ones self to infection by them Lastly Obstinacy against Church-Discipline and publick or private admonition viz. a refusing to confess ones fault and to shew publick repentance for publick sins private for private is a great disorder which was the offence of the incestuous person at the first for he stood in his sin and cared for no reproof And Paul blames those of the Corinthians that being admonished by his betters had not repented of their fornication drunkenness he must needs mean of publick repentance for their known offences in this kinde because if they had been private he could not have told of them and whether they had in private repented or no how could he tell but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case On the other side he greatly praiseth them because they had received Titus sent by him for this purpose with much fear and trembling and so consequently with all obedience had submitted themselves to his admonition to do any thing he required for the giving of the Church satisfaction in regard of their offences 2 Cor. 7. 15. These be the sins condemned in this second
414 415 A Prophet l. 5. p. 419 420 A King l. 5. p. 420. to 424 Christs double State of Humiliation and Exaltation l. 5. p. 420. to 446 He died not for all l. 5. p. 433 He died in our stead l. 5. p. 418. m. How he is begotten of the Father l. 5. p. 210 Chronicles who the authors of them and the best Expositors of them l. 1. p. 33 Chrysostom commended l. 1. p. 114 Church Church What it signifieth l. 6. p. 448 Why Catholick and holy l. 6. p. 450 451 The true Church hath given testimony to the Scripture in all ages l. 1. p. 14 15 We are first moved to hearken to the Scriptures because of the Churches testimony l. 1. p. 18 It hath a four fold office in respect of the Scripture l. 1. p. 19 The Church of Rome will not suffer the Scripture to be read in a known tongue without special leave l. 1. p. 20 The Marks of the Church l. 5. p. 452 Whether it may erre l. 6. p. 453 454 The Church of Rome Apostatical l. 6. p. 452 453 There is a Church government and who have the power l. 6. p. 465 467 469 How Church-members are to be qualified l. 6. p. 481 482 Circumcision two things considered in it l. 1. p. 99 Clemency what in God l. 2. p. 171 172 Clouds a great work of God l. 3. p. 245 246 Colosse the chief City of Phrygia l. 1. p. 48 Colossians who best expound it ibid. Combate The spiritual Combate between the flesh and Spirit l. 8. p. 744 745 746 Coming Christs several Comings l. 10. p. 859 How his first and second Coming agree and differ ibid. Commandments Commandments General rules for interpreting them l. 9. p. 755 756 The general sins against the Commandments of each Table l. 9. p. 756 757 The division of the Commandments l. 9. p. 757 The first Commandment interpreted and handled l. 9. p. 758. to 767 The second Commandment interpreted and handled l. 9. p. 767. to 789 The third Commandment interpreted and handled l. 9. p. 789. to 811 The fourth Commandment interpreted and handled l. 9. p. 811. to 822 The fifth Commandment interpreted and handled l. 9. p. 822. to 835 The sixth Commandment interpreted and handled l. 9. p. 835. to 841 The seventh Commandment interpreted and handled l. 9. p. 841. to 843 The eighth Commandment interpreted and handled l. 9. p. 843. to 845 The ninth Commandment interpreted and handled l. 9. p. 845. to 847 The tenth Commandment interpreted and handled l. 9. p. 847. to 851 Communion Communion with Christ l. 7. p. 510 Communion of the Saints wherein it consists l. 6. p. 482 Concordances which the best l. 1. p. 111 Concupiscence a sin l. 4. p. 311 314 Confession Auricular Confession not necessary to the pardon of sin l. 7. p 520 521 We must make a Confession or profession of the truth l. 9. p. 797 798 Confidence l. 4. p. 348 349 Conscience Conscience what it is l. 2. p. 224 And the force of it to prove that there is a God ibid. Contentednesse Contentedness required in the last Commandment and deâ—cribed l. 9. p. 848 Motives and means l. 9. p. 849 850 Conversion Conversion what it is l. 7. 401 Wherein it differs from false Conversion l. 7. p. 402 The properties of it l. 7. p. 492 493 Motives to and means of Conversion l. 7. p. 493 494 Corinth the metropolis in Achaia l. 1. p. 47 Corinthians the best Expositors of both Epistles l. 1. p. 47 48 Councels The Florentine and Trent Councel censured l. 1. p. 57 58 The true interpretation of Scripture not to be sought from General Councels l. 1. p. 219 Who hath the power of calling Councels and who are to be called to them l. 6. p. 471 Whether General Councels may erre and whether they be above the Pope l. 6. p. 471 472 Courage Courage what it is its kinds l. 7. p. 752 It must be well ordered l. 7. p. 753 Motives to and Means of Christian Courage ibid. Covetousnesse l. 4. p. 349 350 Creation Creation taken two ways l. 3. p. 225 Described and the description explained ibid Consectaries from the Creation l. 3. p. 23â— to 233 Creature Every Creature is limited l. 2. p. 143 Crocodile its huge bignesse l. 3. p. 262 The meaning of that Proverb Crocodili lacrymae ibid. Cruelty a great sin l. 4. p. 351 Crystal and Crystal-glasses l. 3. p. 248 Cursing l. 4. p. 352 Cyprian commended l. 1. p. 115 D DAnger Christs Danger l. 5. p. 428 Daniel Daniel when he wrote his Prophecy l. 1. p. 38 Wrote much of it in Chaldee ibid. p. 59 The best Expositors of him ibid. Dates why so called l. 3. p. 257 Day Day what it is l. 3. p. 241 Its Creation a great work and usefull ibid. p. 242 Its names in Greek and Latine l. 3. p. 241. m. Debts Why sins are called Debts l. 8. p. 648 649 Deceit l. 4. p. 352 353 Decrce Decrce what it is l. 3. p. 216 217 Gods Decree described ibid. The Properties of it ibid. It is two fold l. 3. p. 218 Consectaries from it l. 3. p. 223 Deity Hereticks that opposed Christs Deity and the holy Ghosts l. 2. p. 211 212. l. 5. p. 401 402 Demonstration Two kinds of Demonstrations l. 2. p. 123. m. Descend Descend into hell what that Article in the Creed means l 5. p. 434. to 439 Desire the nature of it Gods image in it its corruption and sanctification l. 7. p. 558. to 562 Despair what it is l. 7. p. 567. Devils Devils their names and nature l. 3. p. 279 280 Their sin and why they fell irrecoverably with the time of their fall l. 3. p. 280 281 They are malicious subtil powerful l. 3. p. 282 283 Questions about them resolved l. 3. p. 283. to 287 Deuteronomy Why the fifth Book of Moses is so called l. 1. p. 32 The best Expositors of it ib Dew what l. 3. p. 247 How we Dishonour God inwardly and outwardly l. 9. p. 805. to 811 Discipline wherein it consists l. 9 p. 780 Wherein abused l. 9. p. 786 787 788 Distrust l. 4. p. 353 Divination l. 4. p. 353 354 Divinity Divinity that it is l. 1. p. 1 What it is l. 1. p. 1 2 Its definition and several kindes l. 3. p. 2 How it is to be taught l. 1. p. 3 How to be learned ibid. The opposites of it l. 1 p. 4 Its excellency ibid. The rule and matter of it l. 1. p. 5 Division l. 4 p. 354 355 Dogs faithful to men l. 3. p. 266 Dolphin very swift l. 3. p. 262 A great lover of man ib. Dominion Dominion What it is l. 2. p. 151 God hath supream Dominion over all creatures l. 2. p. 154 Drunkennesse l. 4. p. 355 356 Duâ—l unlawfull l. 9. p. 840 841 E EAgle flies high sees acutely and is tender of her young l. 3. p. 264 Earth Earth whence that word is derived
Isa. 1. 2 20 Psal. 5. 10. 2 Sam. 18. 9. to 18. The 5th Commandment 1 Sam. 22. 15. 1 Sam. 24. 6. 26. 9 11. Eccl. 10. 20 See Pro. 17. 11 20. 20. 24. 22. Quid bonis in eo regno sperare jam licet ubi optimi duo reges religionis obtentu parricidarum ficis sunt confossi Quanquam non universa Gallia in hoc parricidium consenfit verum oppido pauci superstitione depravati omnis legitimae potestatis osores acerrimi Casaub. Epist. 397. Thankfulness is accounted a heavy burthen revenge a sweet refreshing therefore men naturally are more prone to revenge a wrong then requite a good turn Proniores ad vindictam sumus quam ad gratiam Bodin Gratia onâ—ri vindicta in quaestu habetur Tacitus Non minus mali referre injuriam quam inferre Lactant. lib. 6. de vero cultu Qui enim referre injuriam nititur eum ipsum à quo laesus est gestit imitari Id. ibid. I can hoâ—d there is no such thing as injury that iâ— there be there is no such injury as revenge and no such revenge as the contempt of an injury Dr. Browns Religio Medici Verè magni est animi quasdam injurias negligere nec ad quorundam convicia habere vâ—l aures vel linguam Erasm. Epist. lib. 2. Aegidio Dictum aut factum minus rectum praebens occasionem ruinae Vide Aquin 2. 2. â— Q. 43. Art 1. Scandalum est dictum vel factum aut exemplum quo alius fit deterior Zanch. Scandalum est quo quis impellitur in ruinam evertitur Cameron praelect in Matth. 18. 7. Vide plura ibid. Bona res neminem scandalizat nisi malam mentem Tertul. Mat. 15. 14. See D. Prid. Eph. Back sâ—id Crakenthorp's Virgilius dormitanâ— c. 13. The Donatists divided themselves from the then Catholique Church because it was not pure enough for such sanctified Communicants they cried up liberty of conscience when they were under power but were much against it after 〈◊〉 est â—adem opinantem eodem ritu utentem solo congregationis delectari dissidio Aug. And again Schismaticos facit non liâ—erâ—â— fides sed â—ommuâ—â—nis disrupta socictas Independentes illi quos cum nihil familiari nobis cismariâ—is lingua edideâ—â—â—â— usque nunâ— nisi de nominis infamia nosse non licuit Blondel de Iure Plebis in Regem Eccl. Dissert p. 73. Pagets Arrow against the Separat of the Brownists c. 2. p. 57. * Religious communion Paget ubi supra p. 59. See more there of M. Ainsworths unchristian errour against private communion with the godly and his harsh censuring all and those that hold communion with the Church of England and c. 1. p. 41. M. Paget holds them guilty of Schisme that forsake communion with the Church of England Vide Scult Annal Dec. 1. p. 239 240. Nihil unquam magis detestatus sum quam seditionem nec adhuc ulla in re mecum pugno Eras. epist. l. 28. Floriano Motino See 2 Sam. 20. 1 2. Plaiser's Apello Evangelium c. 11. Ignorant men and those that are raised from a mean condition are apt to think too well of themselves God and Nature teach us to love our selves Matth. 19. 10. thou shalt love thy neighbour as thy self self in subordination not in opposition to God regular self Zanchius in Eph. 5. 28. See D. Gouge on that place Self is the great Idol self-conceit self-love and self-seeking Self-conceit in the understaning self-love in the affections and self-seeking in the whole conversation * Ecclesiastes False accusers 1 Tim. 4. David was slandered by Saul Christ was called a glutton drunkard a companion of Publicans and sinners yea an Impostor and deceiver and what not but he bare all and we never reade of any complaints he made for this abuse Regium est male audire cum bene feceris Slandering is against the fifth Commandement because it robs him of the honour and dignity which is due unto him against the ninth Commandement because it blemisheth the good name and fame of another and the sixth it is contrary to charity Iesabell took away Naboths life by a slander Se accusasse sufficiat nemo â—riâ— innocens See Joh. 8. 5. 1 Thess 2. 6. Saul saith to Samuel Honour me before the people see 1 Sam. 18. 8. Haman would be worshipt with religious worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vulgatissima pestis est in mundo quod etiam gentâ—les poetae historici vehementer reprehenderunt Non est pagus in quo non reperiatur unus atque alter qui praealijs non velint sapere magnifieri Praecipuè tamen hoc vitio laborant homines ingeniosi qui de eruditione sapientia certant Hic nemo vult alteri cedere juxta illud Qui volet ingenio cedere nullus erit Pulchrum est enim digito monstari dicier hic est Sed in privatis hominibus imo etiam magistratum gerentibus non tam pernicâ—osa est ut in his qui Ecclesiae praesunt Lutherus in 6. cap. ad Galat. Potest gloria dici vana tripliciter Uno modo ex parte rei de qua quis gloriam quaerit putâ— cum quis quaerit gloriam de co quod non est vel de eo quod non est gloria dignum sicut de aliqua re fragili caduca Alio modo ex parte ejus à quo quis gloriam quaerit puta hominis cujus judicium non est certum Tertio modo ex parte ipsius quâ— gloriam appetit qui videlicet appetitum gloriae suae non refert in debitum finem put à ad honorem Dei vel proximi salutem Aquinas 2â— 2ae Quaest. 132. Artic. 1. Labour to have your names in heaven Luk. â—0 20. Rev. 2. 17. and be contented with the praise that comes from God only 2 Cor. 5. 9. Joh. 5. 4. 12. 43. 2 Sam. 22. 49. Hildersam See Ball of faith p. 208. There is a two fold unbelief 1. Purae negationis negative as in Pagans and Turks When one barely wants faith having not the means of grace Eph. 2. 20. 2. Pravae dispositionis positive He that lives under the means of grace and rejects them as Isa. 7. 9. 2. Thess. 2. 12. Omne peccatum formaliter consist it in aversione à Deo unde tanto aliquod peccatum est gravius quanto per ipsum homo magis à Deo separatur Per infidelitatem autem maximè homo à Deo elongatur Aquin. 2â— 2ae Quaest. 10. Artic. 3. Insidelium quidam sunt qui nunquam susceperunt sidem sicut Gentiles Iudaei tales nullo modo sunt ad â—idem compellendi ut ipsi credant quia credere voluntatis est sunt tamen compellendi à sidelibus si adsit facultas ut sidem non impediant vel blasphemiis vel malis persuasionibus vel etiam apertis persecutionibus Aquin ibid. Artic. 8. Facta est sides temporum potius quam Evangeliorum
de habendis concionibus Ecclesiast c. 6. Vide plura ibid. Vide Ames de cons. l. 4. 6. 26. * In the Preface to his Remonst M. Wheatleys New-birth See M. Wards Coal from the Altar Doctrina est axioma Theologicum vel in Scripturae verbis positum expresse vel ex illis per immediatam consequentiam fluens Ames Medul Theol. lib. 1. cap. 35. Christ and his Apostles who were infallible confirmed all by Scripture Usus est axioma Theologicum ex Doctrina deductum utilitatem bonitatem vel sinem ejus ostendens Amesius ubi supra 1 Cor. 14. 3. 2 Tim. 4. 2. Oportet ut eo fine praedicetur Christus quo â—ides in cum promoveatur ut non tantum sit Christus sed tibi mihi sit Christus Luther loc commun Class 1. cap. 4. Quod Philosophi dicere solent Omuis actio sit per contactum id in sacra praedicandi actione vel maxime locum habet Davenant in Colos. 1. 21. See M. Gillespies Aarons Rod blossoming l. 1. c. 1 2 3. his Misc. c. 19 And the London Ministers Ius Drvinum of Church-Government Potestas Ecclesiastica à pelitica realiter distincta est 2 Paral. 1 1. 19. Joh. 18. 36. 2 Cor. 10. 3. 2 Cor. 1. 24. 1 Pet. 5. 3. Luc. 22. 25. 1 Cor. 3. 5. Col. cum Rom. 13. 14. Voetius * Bishop Ushers Speech in the Castle-chamber at Dublin concerning the Oath of Supremacy The Keys are an Ensign of power and authority in some Corporations as in others the Mace and Sword M. Udall told them in the days of Queen Elizabeth that if they would not set up the Discipline of Christ in the Church Christ would set it up himself in a way that would make their hearts to ake Discipline is used sometimes largely so as it extendeth to all Rule and Order appointed or left for the right managing of the things of God or strictly for the Censures of the Church So there may be a true Church without Discipline The Helvetians and those of Switzerland have no suspension at all but what offences other Churches suspend for the Civil Magistrate punisheth other way The Papists turn all Ecclesiastical power into a meer civil and worldly power Vide Spanhem Epist. ad Buchanan q. 2. M. Bals Triall of the ground of Separation See M. Cawdries Review of M. Hookers Survey c. 11. * Adversus Apollon c. 4. Ius excommunicandi ante Papisticam illam tyrannidem nunquam penes unum fuisse comperietur sed penes presbyterium quidem non excluso penitus populo Bern. Epist. Summum futuri judicii praejudicium est si quis ita deliquerit ut à communicatione orationis conventus omni sancti commercii relegetur Tertul. in Apol. It is that sentence of the Church wherby she ejecteth wicked sinners out of her Communion D. Field See M. Gillesp. Aarons Rod bloss lib. 2. cap. 10. The Schoolmen say Excommunication is Purgativa respectu Ecclesiae praeservativa respectu sidelium Sanativa respectu delinquentis Vide Aquin. partem tertiam Quâ—st 17 18 19 20 21 22. D. White in a Sermon at Pauls Crosse. Apostoli hoc Ecclesiae regimen instituerunt ut unus aliquis non solum populo sed etiam presbyteris diaconis praesiciatur penes quem sit manuum impositio sive ordinatio consiliorum Ecclesiasticorum directio Scultet in subscriptionem Titi. Presbyteri ex suo numero in singulis civitatibus unum eligebant eui specialiter dabant titulum Episcopi ne ex aequalitate ut fieri solet dissiâ—ia nascerentur Calvin Instit. lib. 4. cap. 4. M. Thorndike of Primitive Government of Churches cap. 6. â— Tim. 5. 22. Tit. â— 5. Ex usu Scripturarum nihil differt Presbyter ab Episcopo ne in Ecclesia quidem ulla saltem essentiali differentia sed tantùm accidentali Chamier Vide Collationem Rainoldi cum Harto cap. 8. pag. 461. 541. Danaeum in 1 Tim. 3. 1. Non est alius ordo Episcopi ab ordine presbyteri sed unus idem hoc tantum differunt quod ex Presbyterâ—rum consensu electione unus presbyter in altiori gradu collocaretur Qua de re videri possunt qui hanc materiam nuper accuratissimè tractarunt Illustris Salmasius clarissimus David Blondellus Rivet Grot. Discus Dialys Sect. 11. Nos putamus parum differre utrum Episcopis an à presbyteris gubernetur Ecclesia modo graviter fideliter obeant munus suum quiqui tandem ad clavum sedeant Si de antiquitaterâ—s est cum Hieronymo planè sentio Apostolorum aetate inter Episcopos presbyteros nihil fuisse discriminis Et communi presbyterorum consilio Ecclesias fuisle administratas Itaque Presbyteri Episcopis omninò sunt antiquiores Interim Episcopale regimen est antiquissimum paulò post Apostolos per universam Ecclesiam magno cum fructu obtinuisse est mihi compertissimum Bocharti Epistola ad Quastionem de Presbyteraâ—â— Episcopati Initio in remotissima Ecclesiae autiquitate non erat Ecclesiae regimen Monarchicum sed quasi ex Aristocratica Democratica mixtum quamvis propriè sanè loquendo eavoces in Ecclesia usurpari non debeant Vedel Exercit. in Epist. Ignat. ad Mariam Vide plura ibid. In co nobis imponunt quod vocant eum in Ecclesia Iudaica Pontificem maximum Nam Scriptura eum vocat summum Pontificem cujus in consacerdotes ut ita loquar nullum suit imperium tantum iis omnibus praeibat itaque regimen illud non erat Monarchiâ—um sed Aristocraticum quale regimen est Venetae Reipublicae in qua tamen Dux est Princeps Cameron de Eccles. Idem est Graecis Synodus quod Latinis conciliuÌ„ per C à conciendo Synodus est legitimus Christianorum hominum coetus sacer ex diversis Ecclesiis ac regionibus coiens quidem de rebus sacris babetur non autem de rebus profanis aut merè politicis à personis propter vocationem sacris Danaeus Isag. Christ. part 4. de potestate Ecclesiae c. 35. Vide plura ibid. * Concilium dictum à communi intentione eo quod in unum omnes dirigant mentis obtutum cilia enim â—culorum sunt Isidore Concilium dicitur non à consulendo aut consentiendo ut vulâ— Festus sed à concalando hoe est convocando sive congregando quod reivim naturamque declarat Concilium enim est hominum coetus aut concio aut convocatio aut conventus aut multitudo collecta ac convocata ab aliquo ad consultandum an t dijudicandum de rebus communibus Whitakerus de conciliis Quaest. 1. c. 2. Sic priscas illas Synodes ut Nicenam Constantinopolitanam Ephesinam primam Chalcedonensem ac â—imiles quae confutandis erroribus habitae sunt libenter amplectimur reveremurque ut sacro sanctas quantum attinet ad fidei dogmata nihil enim continent quà m puram
nativam Scripturae interpretationem quam sancti Patres spirituali prudentia ad frangendos religionis hostes qui tunc emerserant accommodarunt Calvin Instit. l. 4. c. 9. Sect. 8. Concilium universale cum non ex una gente sed ex toto â—rbe Christiano Episcopi ac Presbyteri propter maximas causas publica authoritate congregantur ut olim à piis Imperatoribus sapè ad quae ex singulis ferè Provinciis Africae Asiae Europae aliqui convenerunt Hae vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel quia ex omni parte orbis ad eas convenitur vel quia ut quidant volunt ab Imperatore congregabantur qui olim totius orbis Christiani Imperium baâ—uit Whitakerus de Concil Quaest. 4. cap. 2. That famous Councel of Nice was the first and best general Assembly after the Apostles time that was summoned in the Christian world it had in it 318 Bishops Totius orbis terrarum lumina Dr Featlâ—ys Case for the Spectacles Vide Bellarm. de Concil l. 1. c. 15 16 17. See Dr Rainolds his conference with Hart cap. 9. p. 58. That not only Bishops but Presbyters have a right of suffrage in Councels Homines rerum divinarum ecclesiasticarum experti solertes docti pii diserti graves cordati mittendi sunt ad concilia hic parâ— debent authoritatem habere in suffragiis ferendis Whitak con de concil c. 1. Whitak Quaes 2. de concil c. 1. vide etiam c. 3. Vide Epis. Dav. de Iudice controvers c 23. See B. Mortons Appeal l. 4. c. 2. Sect. 2. Dr Featleys Vertumnus Rom. Preface to the Reader See Mr Gillesp. Aarons Rod bloâ— l. 1. c. 3. p. 27. Doctissimus Tridentinae fidei patronus Andradius affirmat in compluribus hallucinari posse concilia generalia exempli causa Chalcedonensem Synodum unam è quatuor illis celeberrimis quas Pontificum maximus maximo applausu Professus est se venerari ficut quatuor libros sancti Evangelii Rainol Thes. 3. Quis nesciat ipsa Concilia quae per singulas regiones vel provincias siunt plenariorum Conciliorum authoritati quae siunt ex universo orbe Christiano sine ullis ambagibus cedere ipsaque plenarta sapeprioâ—a posterioribus emendari cum aliquo experimento rerum aperitur quod clausum erat Aug. de bapt cont Donat. l. 5. cap. 3. * Quaest. 5. de concil c. 1. Gersoâ— indigâ—um monstrosum ratus ut concilium ab uno vim omnem atque dignitatem obtineat censuitque eos qui rogant utrum Papa major sit an Ecclesia perinde facere ac si quaerant utrum parte majus sit totum Humfr. Iesuit part 2. p 302. Honores mutant mores Nos defendimus saith Bellarm. de concil auth c. 17 in prinicipio summum Pontificem simpliciter absolutè esse supra conâ—ilium generale ita ut nullum supra se Iudicem agnoscat Vide c. 13 14 15 16. Of which opinion also are Stapleton and Gregory de valentia * The word in its fair and inoffensive sense imports thus much every particular congregatioÌ„ rightly constituted compleated hath sufficiency in it self to exercise all the Ordinances of Christ. M. Hooker Survey of Church Discipline par 2. chap. 3. See Mr Calamies Epistle to the Reader before Mr Hudsons Vindication That all church-Church-power is not solely and particularly in an Independent Congregation How one sister Church by its single power can non-communion another that is of equal power with it I know not for it is a censure and no lesser then a virtual Excommunication M. Hudsons Vindicat. cap. 7. Antichristum ipsa nominis originatione significare aliquem Christo oppositum sciunt vel pueri Sed nominatur tamen alià s generaliter alià s propriè Nonâ—unquam enim tribuitur cuilibet Christum oppugnanti 1 Joan. 2. 2. magis propriè usurpatur pro insigniter notabili Antichristo 1 Joan. 2. ille Antichristus Chamieâ— Tom. 2. l. 16. c. 1. Quisquis enim Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium Hilarius adversus Arianos Antichristus si vim vocis spectemus significare potest eum qui vel opponit se Christo ut adversarium vel se aequat Christo ut aemulum vel se Christi locum tenere in terris profitetur ut Christi Vicarium talem planè insignem illum Antichristum Scriptura describit ut adversarium quidem 2 Thes. 2. 4. ut aemulum esserentem se super omnem qui dicitur Deus c. ut Vicarium cum bina illi cornua agni similia affingit Down Diatrib de Antich l. 1. c. 1. Vide etiam l. 3. c. 1. 4. Introduxit titulum Monarchae Sylvester secundus Iurisdictionem Gregorius septimus canones ad ista defendenda Innocentius tertius praxin sive insignia utriusque gladij Bonifacius octavus Non propter Petrum de Petri honorâ— disputatur holiè sed proptâ—r Papâ—m cui sui adulatores potiùs persuaderent ut verarum Petri virtutum quà m falsorum titulorum haeres esse mallet Casaub. exercit 13. ad annal Eccles. Nos autem faâ—emur tum ex Scripturis tum ex patribus multa afferri posse quae Petro quandam honoris praerogativam adscribere videantur Primus maximam ob partem inter Apostolos recensetur solus ferè respondit nomine omnium Apostolorum quando aliquid â—â— commune ab illis quaeritur à patribus Dux Princeps caput Apostolorum subinde appellatur Sed exhisce aliisve quibuscunque titulis praerogativis quae Petro tribuantur nihil aliud colligi posse affirmamâ—s quà m obtinuisse illum praesidentiam sive primatum quendam quoad ordinem inter alios Apostolos non potestatem sive jurisdictionem quoad Imperium super omnes Apostolos Hic ordinis primatus absque quo in nullo coetu negotia rectè expediri possunt Petro delatus fuit non juro divino sed vel ratione aetatis ut putabat Hieronymus vel quod potius arbitror ratione indolis quia fuit acerrimus fortissimus Apostolorum atque ad propulsâ—â—da pericula negotia expedienda paratissimus Episc. Dav. Determ Quaest. 47. Primatus est vel temporis vel ordinis vel dignitatis non duntaxat potestatis Petrus etsi non fuerit primus tempore potuit tamen esse primus ordine primus etiam dignitate nâ—â— tamen primus potestate Cham. Tom. 2. l. 11. c. 15. Tanta diligentia omnia coacervantur etiam minima quae sive in Scripturis sive apud Fatres de Petro sola dicta leguntur Cham. de Occumen Pontif. l. 3. c. 3. Memini me olim puero in â—epicta quadem tabula ad nomen Papa hunc Aâ—rostâ—â—um legisse P Pastorum A Ambitio P Pâ—perit A Antichristum D â— Prid. Epist. Dedicat. ad Fasc Controv. Theol. Papa tanquam patrum pater Bollarm l. 2. de pontif c. 31. Salmeron prolâ—g in epist. ad Rom. Disp. 15. The
of sin are not alwaies bestowed at Baptism Act 19. 3 4. The Papists grosly abuse the Sacrament of Baptism by their own devices they add divers Ceremonies to Baptisme they have their oil cream their lights tapers c. That which Christ did to one man they will do to all yea to young children whom they hold not to be of the Church before they be baptized That he did extraordinarily they make ordinary that he did in healing the body they will do in healing the soul preferring their filthy spittle which they make the means of curing the soul unto our Saviours spittle who applied his only to the cure of the body Cartw. on Mark 7. 34. See Dr Hampton on 1 John 2. 19. pag. 16. Materia Baptismi olim alia veteribus quam novis Romanist nunc benedicta aqua inâ—unditur capiti baptizandi antiquitus pura aqua aut etiam perennis ac fluminea Salmas Apparat ad primat Pap. D. Featleys animadv upon the Anabapt Confess After Baptism they had their kisse of peace and white garment See Par. on Rom. 13. 14. of the white vestment then worn and the signification of it p. 42 43. Whence the persons were called candidati and albati and the day Dominica in albis Mergaturne totus qui tingitur idque ter an semel an infusa tantum aqua aspergatur minimum refert sed id pro regionum diversitate Ecclesiae liberum esse debet Calv. Instit. lib. 4. c. 15. See Mr Bâ—xters Infants Church membership par 2. cap. 12. 13. M. Bedford on the Sacram. par 1. chap. 2. For the number of dippings whether it should be done once or thrice is held indifferent and in the power of the Church The efficacy of the Sacrament doth not stand in the quantity of the element but in the nature and true use thereof M. Bedford ubi supra Vide Aquin. part 3. Quaest. 66. Artic. 7. 8. If any shall contend that the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— mergo or tingo I neither think it can be convincingly proved nor that it maketh against sprinkling though it were proved This I hope cannot be denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie abluo lavo and is so used for any manner of washing by water which whosoever will deny shall contradict Hâ—sechius Budaeus Stephanus Scapula Artas Montanus Pasor in their Lexicons and the holy Ghost himself Luke 11. 38. Mark 7. 3 4. 1 Cor. 10. 2. Heb. 9. 10. M. Gillesp. Miscell cap. 17. Serius aliquando invaluisse videtur mos profundendi sive aspergendi in eorum gratiam qui in gravi morbo cubantes nomen dare Christo expeteâ—ent quos caeteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabant Grotius in Matth. 3. 5. Dubium non est quin Johannes Baptista Apostoli imâ—erserint Matth. 3. 6. v. 16. item Joh. 3. 23. Act 8. 38. Horum exemplum Ecclesiam veterem secutam esse innumeris Patrum testimoniis clarissimè evincitur Tamen ut in purificationibus legalibus sufficiebat adspersio itidem in Ecclesiâ— adspersionem pro Baptismo sufficere existimamus manet enim essentia Sacramenti Ut nuda corpora praesertim infanthâ—â— quales ferè sunt qui nunc baptizantur aeri frigido exponantur aquis tota immergantur in hisce ad septentrionem sitis regionibus praesertim hiberno tempore sine valetudinis periculo fieri non potest Thomae Aquinati verisimile est Apostolos interdum aqua persudisse ob baptizan lorum multitudinem uti Act. 2. 4. ubi una die ter mille altera verò quâ—nquies mille baptizati fuisse dicuntur Vossius in Thesibus Vox baptizandi non minus de aspersione sumitur in sacris literis quam de immersione Marc. 7. 14. Unde cam vocabulo tingendi saepè exprimit Tertullianus quod non magis immersionem importat quam quamlibet levem madefactionem uti ipsimet Apostoli etiam aspersione non rarò baptizarint quod non solum conjicâ—re est de Baptismo celebrato privatis in aedibus quasi ex inopinato qualis fuit Cornelii Pauli Commentariensis Philippensium sed vix aliter concipi potest de Baptismo trium illorum millium quorum fit mentio Act. 11. 41. cum tantus numerus privatisiâ— aedibus post prolixum Catechismum intra unius dici spatium a duodecim Apostolis per immersionem baptizari non potueriâ— Quaest. aliquot Theol. Decisio Authore Maresio Quaest. 6. Ambrosius de vita Valentiniani Imperatoris ait Illum gratia Baptismi non caruisse licet non baptizatus quum ejus desiderio flagrasset necessitate premente adulti votâ— saepè voluntate solum fuere baptizati Lombardus locum Joh. 3. 5. l. 1. distinct 4. sic interpretatur Intelligendum est de illis qui possunt contemnunt baptizari Cardinalis Cajetanus in Commentariis in summam Thomae part 3. Art 1. 2. dicit In casu necessitatis ad salutem puerorum sufficit Baptismus invoto parentum Idem repetit in Artic. 11. Sed nostri temporis falsarii hos in tres Articulos Commentarios in ultimis editionibus expunxerunt Rivet Cathol Orthod Tractat. 3. Quaest. 3. Baptismus necessarius est si haberi possit Gen. 17. 24. in circumcisionis locum successit Col. 2. 11. Non tamen ita externo se symbolo alligat Deus ut non possit aut nolit absque eo hominem salvare Locus iste Joh. 3. 5. de interna regeneratione intelligi debet cum aqua Spiritus ponatur pro aqua spirituali vel si cum antiquis de aqua oxterna agi malis locus de illis intelligendus est qui possunt contem nunt baptizari ut interpretatur Lombardus Vossius in Thes. Alienum est planè a misericordia Dei ut omnes libert fidelium qui sine Baptismo moriuntur in aeternum perirent Hoc est argumentum Gabrielis Gersonis Cajetani cum multis aliis Ames Bellarm. Enerv. Tom. 3. Nulla subest ratio quare laicis foeminis hoc potius quam Eucharistiae administratio permitti debeat quam tamen si quis alius quam Sacerdos consecret juxta Papistas ejus consecratio nulla est Idem pronunciant de ordine conseâ—ratione nisi Episcopus ea peregerit S. Hieron Tom 2. contra Lucifer oftendit eum qui Eucharistiam administrare nequit neque posse conferre Baptismum In sacra Scriptura nulla extat vel autoritas vel exemplum quod alâ—â— praeter Ecclesiae Ministros baptizare potuerint vel aâ—si sunt Tertuâ— de velandis virginibus ait non permittitur mulieri in Ecclesia loqui sed nec doâ—â—re nec tingere nec asserre c. Rivet Cathol orthod Tract 3. Quaest. 7. Nullus designatus fuerit proprius Minister Cirâ—umâ—â—sionis faâ—rit operatiâ— manualis ad quam aptissimi potuerunt esse qui ad Ministerii functionem suissent ineptissimi Baptizandi potestas cujusâ—iâ—et non est sed eorum qui
agnoscebant Imperatorem coeli Grotius de jure Belli ac pacis l. 1. c. 2. ex Ambrosio Omni lege divinà naturali nationali licitè semper Reges Principes suis subditis tributa imposuerunt licitè quoque exegerunt cùm ad patriae reipublicae defensionem tum ad ipsorum familiae honestam procurationem Montac orig Eccles parte priore It is a Divine Institution that there should be regimen politicum a rule and government among men All civil subjection of man to man came in by sin God subjected other creatures to man but not one man to another there should have been a natural subjection of the Son to the Father but not civil nomen istud culpa meruit non natura Aug. cited before in servants It is an Ordinance under Christ as Mediator yet though civil Government came in by sin it is Gods Ordinance Omnis potestas est à summa potestate See Bisâ—â—ld in lot Government often fals into the hands of evil men Dan. 4. 17. Ps. 12. 8. Job 34. 30. Zanchius de Magistratu It is observable in all the Kings of Israel and Iudah in the Kings and Chronicles that their stories begin with this observation as with a thing first worthy to be chronicled how they dealt in matters of Religion such a King did that which was right in the sight of the Lord and such a King did that which was evil in the sight of the Lord and walked in the waies of Ieroboam the son of Nebat that made Israel to sin See 2 Chr. 30. 22. It was an ancient ceremony in the Church of Israel that at the Kings Coronation the Book of God should be given into his hand 2 Kin. 11 12. Deut. 17 18. to shew that God committed the care of Religion principally to the King that by the uttermost of his power and authority it might be established in his Dominions The Nicene Counsel was called to convince the Arrians the Synode of Dort to convince the Arminians They should 1. Provide just Laws not rule by their will 2. Observe them themselves and see they be observed by others 3. Rule by love and seek the welfare of the people Psal. 78. 71. Esth. 10. 2. 1 Tim. 2. 2. Esth. 10. ult Sub Alexandro militabant plurimi Sub Augusto nemo non cudebat carmen Neronis tempore multi por urbem cantores histriâ—nes phonasci multi Magi. Adrianus omnes faciebat observatores veterum Scriptorum Lud. Viv. de causâ—â—orrupt art l. 1. Prima Magistratus cura debet esso religionem veram promovere impietatem prohibere Isa. 49. 23. Isa. 2. 11. Exempla hujus curae laudantur in Davide Solomone Josaphat Hezekia Josia c. Ames de consc l. 5. c. 25. Vide Ames de consc l. 4. c. 3. quaest 3. Dr. Hill on Jer. 6. 16. See 2 Chron. 34. 33. Gerh. loc commun Crocii Anti-Weigel art 2. l. 9. c. 7. Crocius in his Anti-weigel p. 552. hath this question An Magistraetui Christiano liceat haereticos coercere and holds the affirmative in some cases part 2. cap. 9. quaest 8. sect 1. and answers the contrary Argum. sect 2. Object The Kings of Iudah had the Prophets of God with them who had an infallible Spirit Ans. The Kings of Iudah had infallible Prophets among them but they did not believe them We have as infallible a rule as they had Gal. 6. 16. That principle of infallibility of some external visible Judge brought Popery into the world and brings in Scepticism and practical Atheism a M. Doâ— b Murder is the unjust taking away of the life of a man It is unjust when it is without due ground and warrant from God Ford of the Covenant between God and man Violentia omnis injuria ac omnino quaevis noxa qua proximi corpus laedatur interdicitur Calv. Instit. l. 2. c. 8. Homicidium est injusta hominis occisio Illa autem occiâ—io atque etiam laesio est injusta quae vel non fit auctoritate justa id est publica vel publicae aequipollente vel non ex justa causa vel non ordine justo vel ex intentione non justa Ames Medul Theol. l. 2. c. 18. Non actus omnis sed illicitus hic significatur qui solet esse significatus vocis Hebraeae Ratsach Grotius M. Whateley of the Com. See Elton on this Comman p. 208 209. Elton Gen. 4. 5. Gen. 27. 41. 37. 4 5 8 20. Quia in quinto Praecepto Deus praemiiloco inferioribus promittit longaevaÌ„ vitam tanquam praeclarum suum donum inter omnia quae nobis divino munere veniunt vita sit charissima ideo nunc sapienâ—issimo ordine divino subjicitur sextum praeceptum de conservanda vita tum proximi tum nostra Matrimonium totius civilis societatis fundamentum est Buxtorf de Decal Vide Grot. in explicat Decal Gerh. loc com Tom. 3. Fabricius Voluntas divina est naturae primalex Gerson Numb 35. 31 33 * Non desunt teste R. S. qui putant terram quocunque locorum venerit Cain sub â—o tremuisse quo conspecto homines dixere fugite is est crudâ—lis ille homicida qui sratrem suum occidit P. Fag in Gen. 4. 16. Neque enim frustra in sanctis Canonicisque libris nusquam nobis divinitus praeceptum permissumve reperiri potest ut vel ipsius adâ—piscendae immortalitis vel ullius carendi cavendive mali causa nobismetipsis necem inseramus August de civitate Dei lib. 1. cap. 20. Vide plura ibid. c. 19 21 22 23. Occideâ—e semâ—tipsum ex intentione directa est inter gravissima homicidii peccata Quia sic faciens 1. Graviter peccat adversus authoritatem Dei qui solus est Dominus vitae 2. Adversus bonitatem Dei cujus tantum beneficium contemnit 3. Adversus providentiam Dei cujus ordinem turbare conatur 4. Adversus charitatem qua non minus tenetur se quam proximum in vita conservare 5. Adversus justitiam quae non patitur quenquam rempublicam alias societates humanas quarum pars est quisque membro aliquo ex arbitrio privato spoliare 6. Adversus communem naturae inclinationem atque adeo legem naturae Ames l. 5. de consc c. 31. Vide Aquin. 2a 2ae Qu. 64. Art 5. Lactant. Divin Instit. lib. 3. de falsa Sapientia p. 193. * Saul is the first man whom the Scripture sets forth to us for an example of this worse then beastly rage and unnaturalnesse He by his example drew his Armour-bearer to it these two with Achitophel and Iudas are all which the Scripture mentions to have murdered themselves these were all evil men except the Armour-bearer in whom was little good as is likely Self-murder in some cases was held commendable and honourable by the Romans See D. Hackw Apol. of Gods provid in the govern of the world l. 4. c. 3. Sect. 11. Nec Samson aliter