who doth not love fear trust in him as well as he that sets up an Idol to worship him 2. The first and main evil of sin was in the omission Sin first draws away from God before it enticeth Iam. 1. 22. Ier. 2. 13. To speak exactly there is no sin but that of omission it is a deficiency and coming short of the rule 3. The state of unregeneracy lies mainly in the sins of omission there is much more evil in a state of sin then in the act of it Eph. 2. 12. the reign of sinne is more seen in omission then commission there is a higher act of soveraignty in the negative voice then in any positive Law 4. The ground of every sin of commission is a sin of omission turning away the soul from God Psa. 14. 1 2. Iob 15. 4. Iam. 1. 14. negligentiam in orando semper aliqua notabilis transgressio sequitur Iohn 20. 24 25. Rom. 1. 21. compared with 24. 2 Thes. 2. 10. 5. The greatnesse of sin is measured by the mischief it doth the sinner sins against the Gospel are greater then those against the Law sins of commission make the wound sins of omission keep you from the plaister Iohn 3. ult 6. These are the sins which Christ will mainly enquire after Mat. 25. 42 43. We should loathe sins of omission which in the world are little made of 1 Sam. 12. 23. Wo unto me if I preach not the Gospel saith Paul Peter and Iohn say We cannot but speak the things which we have heard These omissions directly oppose the will law and honour of God as well as the committing of foul faults 2. They will damn us as well as commissions 3. They will make way for grosse evil deeds There are three sorts of omissions 1. Totall non-performances not praying reading hearing meditating Psal. 14 4 â— 2. Seldome performances intermission or performing of duties unevenly 1 Thes. 5. 17. Col. 4. 2. 3. Sleighty performances when we keep a tract of duty but do it customarily pray not fervently and spiritually Rom. 12. 11. Sins against the Gospel are greater then sins against the Law 1. The more Laws are transgrest the greater the sin There are three sorts of Laws 1. The Law of nature which teacheth to do good to them that do good to us Mat. 5. 43. 2. The morall Law which requires subjection to whatever God commands 3. The Law of faith Rom. 3. 27. which requires subjection to God in his Son all these are broken by sinning against the Gospel 2. The more of the minde of the Law-giver is in the Law the greater is the sinne Mens legis est lex Gods minde is clearly seen in the Gospel viz. the exalting of himself in his Son Pro. 8. 30. 3. The more any one sins against light the greater the sin there was never such a discovery of the filthinesse of sin nor of the justice of God upon sin it could not be purged but by the bloud of God Acts 12. 28. See Ephes. 5. 26. never such a discovery of Gods grace as in the New Covenant a second Covenant was never tendred to the Devils 4. They are sins against higher love God loved Adam and the Angels Amore amicitiae they had never offended him he loved us Amore misericordiae Rom. 5. 8. he loved Adam and Angels in themselves us in Christ Eph. 1. 6. 5. These sins make way for the sin against the holy Ghost Matth. 12. 32. Objectum hujus peccati non est lex sed Evangelium The sins of Gods people are greater then others sins In eadem specie peccati gravius peccat fidelis quam infidelis Grace aggravates and heightens sin They sin 1. Against the highest light Ps. 51. 6. 2. The highest love peculiar goodnesse electing love Of all sins to be without God or out of Covenant with God is the greatest sin it is against the great command in the Law the first Commandment and the great promise in the Gospel Those sins wherein a mans self is the object are the worst of all sins self-deceit is the worst of all deceits and self-murder is the worst of all murders The degrees of sin in a mans own heart or the conception birth and perfection of sin there First Injection or suggestion from Satan which stirs up the lusts in the heart 1 Iohn 5. 19. Secondly The soul receives the thought there must be Partus cordis as well as seminarium hostis Bernard Iob 17. 11. Thirdly Delectatio the soul is pleas'd with such thoughts so Eve Fourthly Upon this the will consenteth then lust is conceived Fifthly There is a consultation in the soul how to bring this into act Rom. 13. 14. CHAP. VII That all Sins are Mortal THe Schoolmen and their followers the Jesuites distinguish sins into Venial and Mortal Some sins say they are sua natura in their own nature venial others mortal of which they reckon up seven Veniale quod est praeter mortale quod est contra legem As all sin except that against the holy Ghost Mark 7. 29. is venial in Christ so without him is all mortal and deadly Cartw on Mat. 5. 23. All sinne deserveth eternal death Rom. 6. 23. as appeareth by the opposition of life everlasting which the Apostle joyneth in the same verse Id. ibid. There is the merit of hell in every idle word because the wages of sin as sin is death Every transgression of the Law is worthy of death Gal. 3. 10. Every sinne is a transgression of the Law 1 Iohn 3. 4. Rainold de lib. Apoc. Tom. 2. cap. 164. 165. See Deut. 27. 26. 30. 19. Ezekiel 18. 4. Iames 2. 10. Numbers 15 22 23 24. 1 Cor. 15. 56. Bellarmine seeks to elu de these and that other place with these glosses The soul that sinneth that is mortally shall die the wages of sin that is of mortal sin is death and the sting of death is sinne that is deadly sinne these are tautologies as if the Prophet had said The soul that sinneth a sinne unto death shall die and the Apostie sinne that deserveth death deserveth death He saith they are venial ex natura sua such as if God please to remit the temporal punishment they are so little that he cannot inflict eternal for them they are venial propter parvitatem materiae imperfectionem actus Quodvis peccatum peccantem in rigore lâ—gis morte involveret si persona absque misericordia Dei in Christo judicaretur Episc. Daven Sins may be termed venial or mortal 1. Either comparatè in comparison of others or simpliciter simply and in themselves and that either 1. Ex natura sua of their own nature 2. Ex gratia by favour or indulgence 3. Ex eventu in the issue or event in the two last respects all the sins of the elect are venial but no sins ex natura sua are venial that is such as in their own nature deserve
pardon Nullum peccatum est veniale dum placet sicut nullum mortale si verè displicet August Ambrosius saith All mortal sins are made venial by repentance Object Mat. 5. 22. There are two punishments lesse then hell fire Therefore all sins are not mortal Answ. That which our Saviour speaketh here of three several punishments is spoken by allusion to the proceeding in the Civil Courts in Iudaea and all that can be gathered from thence is but this That as there are differences of sins so there shall be of punishments hereafter 2. Maldonate the Jesuite ingeniously confesseth that by councel and judgement the eternal death of the soul is understood yet with this difference that a lesse degree of torment in hell is understood by the word Judgement then Councel and a lesse by Councel then by hell fire Object Mat. 5. 26. 7. 5. Luke 6. 41. 1 Cor. 3. 12. Some sins there are compared to very light things as hay stubble a mote a farthing Answ. 1. Some sins in comparison of others may be said to be light as a mote is little to a beam a farthing to a pound yet no sinne committed against God may be simply termed light or little Zech. 1. 5. being committed against an infinite God and having cost an infinite price 2. A mote if it be not taken out of the eye hindereth the sight so the least sinne hindereth grace and is sufficient to damn the soul. 3. Christ by the farthing Matth. 5. understands the last paiment of debt not sinne and the Apostle light and vain Doctrine by hay and stubble Purgatory is to cleanse men from their lesser sins but precious Doctrines or good works are there tried by fire Object James 1. 15. Sin When it is perfected brings forth death therefore not every sin not sin in every degree Answ. The Apostle there sets forth the method and order how sin comes to the height the word he useth for sin is of the feminine gender speaking of the conception and production of sin he saith Sin when it is finisht brings forth death actually the least sin merits death or the Apostle shews when death appears to us most not in its conception and production but when it is finisht Object Mat. 12. 36. He saith not we shall be condemned for every idle word but only that we shall be called to answer for it Answ. The same phrase is used concerning all kinde of sins yea those that are greatest and most grievous Object There is a mortal sin 1 Iohn 5. 16. therefore a venial sin Answ. He speaks of a mortal sinne not by nature or by merit but by event the event of which shall certainly be death and the person out of all hope of pardon Vide Bezam Of all words sin hath no diminutive not in any tongue known to us commonly only the Spaniard hath his Peccadillo a petty sin Dr Clark Sinnes considered in reference to the object are all great so Peccata sunt aequalia 2. The least sin that ever was committed had in it the whole nature of sin it is tam peccatum as truly sin as the greatest CHAP. VIII Of the Cause of Sinne. SIn properly is nothing formally subsisting or existing for then God should be the author of it but it is an ataxy or absence of goodnesse and uprightnesse in the thing that subsisteth Psal. 5. 4. 1 Iohn 2. 16. 1 Iohn 1. 5. Hab. 1. 13. Iob 34. 10. The Church of Rome slanders the Protestants and saith that they maintain God to be the cause of sin but we hold that the Devil and mans corrupt will are the cause of it Sin in man at first came from Satan Iohn 3. 8. 8. 44. Iohn 6. 17. Matth. 16. 23. the cause of sinne now man is fallen is from our selves Matth. 15. 19. God hath no hand in the acting and approving of sinne Rom. 3. 5. 9. 14. He is of purer eyes then to behold iniquity with approbation He is the wise permitter powerful disposer and eternal avenger of it God cannot sin or cause others to sin 1. Because his will is most holy and pure and the rule of perfection Isa. 6. He is holy in his Nature Actions he hath so confirmed his Angels in holinesse that they cannot sin 2. To sinne is to turn away from the chiefest and last end therefore he cannot sinne 3. God threatens sinners in his word and punisheth them therefore he allows it not 4. All deservedly hate the Manichees Marcionites and Libertines who would make that sacred and dreadful Majesty the cause of their detestable enormities therefore Bellarmine doth wickedly in imputing to Protestant Divines that which they detest with the greatest loathing That is a great Question in Divinity An Deus author peccati ex reformatorum placitis statuatur Four several kinds of power though not in yet over sinne may be ascribed to God a permissive desertive restrictive and disposing power First A permissive power else it could not be he may permit what he is not bound to hinder Secondly A desertive power it would not be if he withdrew not his grace sinne needs no efficient cause no more then darknesse Causa deficiens in moralibus efficiens Thirdly A restraining power there may be an act of restraining grace on the Devil Fourthly A disposing power whereby he disposeth and ordereth sinne to some excellent and good end his glory When God doth dispose or order the sin of any man 1. He doth not infuse this evil but use it 2. He useth it not as an evil or sin but as an instrument 3. He would not use it to such an end but that he is able to raise more good by it and to counterpoise all the evil in the action 4. God did not infuse malice into Iosephs brethren but made use of it rather to a sale then a murder he sent him before to save much people alive Gen. 45. 8. In the beginning of sin Gods will is exercised First By way of inhibition in giving a Law against it Secondly By way of permission leaying a lawlesse man to a lawlesse way In the progresse of sin God either hinders or over-rules it in the end he either punisheth or pardoneth it And all this without sin or the least blemish of sin For in the beginning of sin he sheweth his Wisdome In the progresse he sheweth his Power In the end he maketh manifest both his Justice and his Mercy Mr Wischart on the Lords Prayer Petit. 3. Those places Acts 2. 23. 2 Sam. 1. 43. besides a permission do expresse an active providence he is said to harden and deceive Gods permission is not otiosa but efficax permissio 1. God permits sin 2. Cooperates to the act as natural 3. Decreed it 4. As a just Judge he denieth grace 5. As the supream Judge he useth all these as instruments of his glory Papists and Arminians allow God no other power about sin but what is
of God coessential coequal and coeternal with his Father or that we have remission of sins by the effusion of his bloud They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a direction from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted do yet obsti nately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hamous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures do plainly evince For he is the Minister of God to thee for good but iâ— thou do what is evil be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Hereticks one of these two things must necessarily follow either that Hereticks do not do ill or that what Paul speaks in general must be restrained to a certain kinde of evil deeds viz. to corporal sins Ubi lex non distinguit nec non distinguere debemus From 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the external Discipline of it and so a punisher also of the offences against it Godliness and honesty makes Kings Guardians of both Tables as well of the first which containeth the worship of God as of the second which is the fountain of publick honesty D. Hampton on Luk. 22. 24 25. Vide Episc. Rosseus de potestate Papae in rebus temporal lib. 2. c. 14. pag. 460. That Magistrate which takes care onely of honesty doth but one and the least part of his duty See 2 Chron. 17. 7 8 9. For the inforcing of this Argument from these two Scriptures these Reasons may be added 1. The sins against the first Table Caeteris paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Commonwealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly unclean There was a special dishonour put on him that had the leprosie in his head there 45. v. compare with Mic. 3. 7. 2. Errours and Heresies are called in Scripture Evil deeds 2 Ioh. v. 10 11. and Hereticks Evil doers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arius and Servetus in France One saith the Devil will think he hath made a good bargain if he can get an universal liberty for removal of the Prelacy That which Ierome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applied to those of our times who have been Champions for the truth such evil doers will malign them but if they mannage well so good a cause it will bear them out Ierome was famous for confuting the Heresies of his times for writing against Helvidius Iovinian Vigilantius thâ— Luciferians and Pelagians Origen shews great learning in writing against Celsus Basil opposing Eunomius Cyprians writings against Novatus and Hilaries against Constantius deserves praise Austine wrote excellently against Pelagius and Gaudentius the Arians Manichees Quis unquam saith one in Ecclesia paulo eruditior post ortam novam haeresin reticuit Ea demum vera militia Christiana est haereses expugnare THE CONTENTS BOOK I. Of the SCRIPTURES Chap. 1. OF Divinity in general Pag. 1 Chap. 2. Of the Divine Authority of the Scriptures Pag. 5 Chap. 3. Of the Books of Scripture Pag. 28 Chap. 4. Of the New Testament Pag. 40 Chap. 5. Of the Books called Apocrypha Pag. 54 Chap. 6. Of the Authentical Edition of the Scriptures Pag. 58 Chap. 7. Of the Seventy and Vulgar Translation Pag. 75 Chap. 8. Of the Properties of the Scripture Pag. 81 Chap. 9. Of the Interpretation of Scripture Pag. 105 BOOK II. Of GOD. Chap. 1. That there is a God Pag. 121 Chap. 2. What God is Pag. 132 Chap. 3. That God is a Spirit Simple Living Immortal Pag. 136 Chap. 4. That God is Infinite Omnipresent Eternal Pag. 142 Chap. 5. That God is Immutable Pag. 150 Chap. 6. That God is Great in his Nature Works Authority a necessary Essence Independent wholly One. Pag. 152 Chap. 7. Of Gods Understanding that he is Omniscient and of his Will Pag. 160 Chap. 8. Of Gods Affections his Love Hatred Pag. 167 Chap. 9. Of the Affections of Anger and Clemency given to God metaphorically Pag. 170 Chap. 10. Of Gods Virtues particularly of his Goodness Pag. 172 Chap. 11. Of Gods Grace and Mercy Pag. 175 Chap. 12. Of Gods Iustice Truth Faithfulnes Pag. 181 Chap. 13. Of Gods Patience Long-suffering Holiness Kindeness Pag. 186 Chap. 14. Of Gods Power Pag. 191 Chap. 15. Of Gods Glory and Blessedness Pag. 194 Chap. 16. Of the Trinity or Distinction of Persons in the Divine Essence Pag. 204 BOOK III. Of GODS Works Chap. 1. Of Gods Decree and especially of Predestination and the parts thereof Election and Reprobation Pag. 216 Chap. 2. The Execution of Gods Decree Pag. 225 Chap. 3. Of the Creation of the Heavens the Angels the Elements Light Day and Night Pag. 233 Chap. 4. Of some of the Meteors but especially of the Clouds the Rain and the Sea the Rivers Grass Herbs and Trees Pag. 243 Chap. 5. Of the Sun Moon and Stars Pag. 258 Chap. 6. Of the Fishes Fowls Beasts Pag. 261 Chap. 7. Of the Angels good and bad Pag. 268 Chap. 8. Of Man Pag. 288 Chap. 9. Of Gods Providence Pag. 295 BOOK IV. Of the Fall of Man Of Sin Original and Actual Chap. 1. Of the Fall of Man Pag. 303 Chap. 2. What original Corruption is Pag. 308 Chap. 3. Of the propagation of original sinne and conclusions from it Pag. 313 Chap. 4. Of actual sin Pag. 315 Chap. 5. Of the evil of sin Pag. 318 Chap. 6. Of the degrees of sin Pag. 321 Chap. 7. That all sins are mortal Pag. 324 Chap. 8. Of the cause of sin Pag. 326 Chap. 9. Of the communicating with other mens sins Pag. 328 Chap. 10. Of the punishment of sin Pag.
they were created The space of eight daies was sufficient somewhat to try the felicity of their state Adams sin was a great sin 1. In the nature of it 2. In the severall aggravations of it 1. In the nature of it It was 1. a transgression of a positive Law wherein God gave to Adam a clear discovery of his will it heightens sinne when it is against great light Heb. 6. Psa. 51. 1 King 11. 9. 2. A command wherein the minde of God was much mens legis est lex we must measure sin by the intention of the Law-giver 3. Of so easie a Law the Fathers aggravate it from this praeceptum tam breve ad retinendum tam leve ad observandum God gave Adam liberty to eat of all the trees in the garden save one there was no cause why Adam should break it 4. A Commandement much for his advantage life here and eternall was promised as eternall death was threatned 5. A Symbolicall Precept God gave him this whereby he should testifie his obedience unto all the rest of the Commandements 2. In the severall aggravations of it 1. It was a sin against the clearest light there was no darknesse at all in Adams understanding he knew the law the danger of the sin that he stood for himself and all his posterity God had adorned him with sufficient grace and holinesse 2. It was a sinne against the greatest goodnesse being in Paradise where God set him 3. Against the greatest trust the Covenant was made with Adam and all his posterity he forfeits this trust Rom. 3. 2. Hos. 6. 7. But they like Adam have transgressed the Covenant so Grotius 4. Against a threatning In dying thou shalt die Certitudinem denotat durationem 5. It was voluntary the more there is of the will in sinne the worse it is Satan could not force them to sin but only allure and perswade them First Adam admitted and received the temptation of Satan whence followed blindenesse of understanding forgetfulnesse of Gods benefits doubting of his truth affectation of excellency giving credit to Satan corrupt beholding of the fruit and an inclination of the will and affectâ—ons to eat thereof Theee were these sins in this offence Infidelity Idolatry Contempt of God Discontent Ingratitude Curiosity Blasphemy Murdet and Apostasie There were many sins in that one sin 1. Desperate unbelief Eve beleeved the devil before God 2. Pride they desired to be like God not only in knowledge but in state and condition to be Independent 3. Unthankfullnesse though God had given them such glorious excellencies 4. Vain curiosity to know more then they did know 5. Disobedience in respect of that particular command 6. Spirituall murder this sin would have damned all mankinde though there had been no actuall sin Primordialis lex est data in Paradiso quasi matrix omnium praecâ—ptorum That first Law saith Tertullian given in Paradise was the summe and comprehension of the whole divine law that was published afterwards Therefore in the breach thereof all manner of offences are contained That first sin of his excepting only the sin against the holy Ghost was in sundry respects the most hainous sin that ever mortall man did commit Hildersam on Psal. 51. 5. Lect. 57. Vide Aquin 2. Q. 163. art 3. There are that call this sinne omnium gravissimum and that except none but that against the holy Ghost Robroughs Doct of Iustific cleared par 2 1. 2. Ch. Next unto the sin against the holy Ghost and contempt of the Gospel this is the greatest sin Shep sincere Convert c. 3. The dangerous and wofull consequents of Adams sin were five 1. A perfect obliteration of the Image of God Rom. 3. 23. of original righteousnesse and casting out of Paradise 2. A totall depravation of mans nature the devils image is introduced Iohn 6. 7. 1 Cor. 15. 4. Every man is de suo Satanas de Deo beatus Aug. 3. It sets up the devils kingdom and dominion in the world his dominion lies in sin Eph. 6. 12. and death Heb. 2. 15. 4. It hath destroied all the Creatures they groan under bondage Rom. 8. 20 21. 5. It had brought damnation on all mankinde had not Christ died and rescued them The wicked Angels were intrusted but with their own portions but Adam had the estates of all his posterity put into his hand and he knew if he sinned he should draw a thousand souls after him In Adams act there were three things An actuall fault a legall guilt and a naturall pravity According to these three came the participation of the fault the imputation of the guilt the propagation of the naturall filthinesse In Adamo tanquam in radice totum genus humanum computruit Greg. Sin came upon all by Adam 1. By imputation the Lord in justice imputing the guilt of that first sin to all his posterity Rom. 5. 13 14 19. 1 Cor. 15. 22. See 45. 47. There were two men by whom all fall and rise Adam was the head of the Covenant of nature if he had stood none of us had fallen and so Christ is the head of the Covenant of grace if he be not risen we cannot rise ver 16 17. 2. By propagation the lump and root of mankinde being corrupted so are the branches Rom. 11. 16. Gen. 5. 3. Iob 14. 14. M. Lyf Princ. of Faith and good Conscience c. 2. All mankinde sin'd in Adam because we were all in his loyns Rom. 5. 12. 1 Cor. 15. 22. Heb. 7. 9 10. and as Adam received integrity for himself and us so he lost it for himself and us saith M. Ball in his larger Catechism The Arminians and Socinians deny the imputation of Adams sin therefore they say corruption of nature is a punishment but not a sin for man can have no nature but what God gives him that was a corrupt nature We are all guilty of this sin for these reasons 1. The Covenant or promise Do this and live belonged not to Adams person only but to all his posterity and doth still stand in force the Covenant was not only made with Adam but with us in him therefore the breach of it is not only by him but by us in him Rom. 8. 3. 2. The Spirit of God clears this that the nature of man is defiled by one man and by one offence of that one man Rom. 5. 12. compared with the 17. ver because he was a publique person before he broke this Covenant 3. The curse of the sin came upon all therefore the guilt of the breach of the Covenant Patet culpa ubi non latet poena Prosper 4. All men by nature are under the Law as a Covenant Gal. 4. 21 22. It was Gods mercy to enter into Covenant with us he might have dealt with Adam in an impeâ—iall way therefore he might order the Covenant as he pleased 2. Adam entred into Covenant on these conditions that his righteousnesse should be
the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iâ—â— 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
barely permissive or desertive at most There are two ordinary similitudes one from a halting horse the rider which makes the horse go is not the cause of his halting but of his going only but it is a question whether this clears the doubt for the rider is but an outward moving cause to the other he doth not work to the motion of the horse as immediatly as the horse himself doth therefore this simile were good and fit if that opinion were true God doth only give being but not immediately work to the effect it self and if the simile were to the purpose it would be that the rider besides this outward motion did as immediatly help to going as nature it self As for the other about a dunghill the Sun-beams that work upon any boggy places and make them smell but yet they themselves are not defiled this would illustrate well for all the sins men runne into since the fall but how will it answer about the first sinne for Adams nature was not a bog The best way is to hold these two truths 1. God doth not sin nor is not the author of it 2. That he hath a providence about it and for the manner it is hard to determine Object God bid Shimei curse Ans. That was an improper command and implieth only that God used Shimei's tongue as a whip to scouâ—ge David Object Ezekiel 20. 25. Wherefore I gave them also statutes that were not good and judgements whereby they should not live There God seems not only to permit but also to command sin Iunius interprets it Ipsis incommoda noxiaque and mentions some particulars I gave them in the wildernesse decrees and ordinances that were not good for them but hurtful and judgements that did sentence them to death So the great Annotations instancing there in some of those judgements Weems understands it of the ceremonial statutes and nicely distinguisheth between not good and evil See Psal. 5. 4 5 6. The ceremonial statutes were good in their kinde and in respect of the end for which God ordained them Col. 2. 17. Some say God did deliver them over into the hands of wicked Princes he gave them over in judgement to obey their idolatrous Laws the statutes of Omri Others hold the genuine meaning to be that of the Chaldee Paraphrase They observed statutes which were not right and customs whereby they should not live Some Protestant Authors have used some incommodious and harsh phrases yet 1. They do most of them use but the Scripture-phrase and Bellarmine himself useth worse in this matter With what face can Bellarmine lay to Calvins charge that he makes God the author of sin when he wrote two books against the Libertines as Bellarmine himself acknowledgeth 2. De statu peccati c. 1. when the Protestants professedly handle the question An Deus siâ— Author peccati they determine it negatively therefore it is not fair for their Adversaries to conclude that they hold so by some passages in their writings which may seem to sound that way CHAP. IX Of communicating with other Mens sins NO godly man ought to partake or communicate with other mens sins Isa. 52. 11. Ephes. 5. 11. 2 Cor. 6. 15 16. 1 Tim. 5. 22. Revel 18. 11. Vitia aliorum si feras facis tua We are guilty of other mens sins or communicate with others First Negatively and privatively and that 1. By sinful silence the Heathen knew not the exactnesse of godlinesse when he said He repented him often that he spake but never that he held his tongue 2. When one omits to do his duty with that life courage and zeal which he ought as Eli reproved his sons but not sharply enough and punished them not for their sins 3. When one doth not pray for a reformation Psal. 51. or humble himself for the sins of others 1 Cor. 5. 2. 2 Cor. 12. 21. Secondly More directly and positively 1. He who commands or perswades Isa. 10. 1. as Ieroboam who made Israel to sin was a cause of all the peoples Idolatry there was not one of the one and twenty Kings of the house of Israel that departed from the sins of Ieroboam Balaam inticed the people of Israel to fornication and idolatry the Devil by being a tempter becomes guilty of all the sins committed by men Eve became a tempter to Adam 1 Tim. 5. 22. 2. He who is a minister and servant to execute the evil commands of others the three Worthies in Daniel refused to obey Nebuchadnezzar and the Apostles would obey God rather then men Doeg is cursed by God for this Ps. 52. 2 Kin. 1. 9. Ier. 7. 17 18. 3. He that gives consent and allowance to it Levit. 20. 4 5. though he do not act it Rom. 1. ult 4. He who defends praiseth and encourageth others that have sinned He that breaks one of these least commandments and teacheth others so to do Cajetan holds that to drink till a mans head be giddy is no sin or a venial one Another holds that there is a lawful idolatry the Papists canonize such acts to murder and poison Princes the Pharisees encouraged the people in sin 5. Those that familiarly converse with wicked men 1 Cor. 5. 11. 2 Thess. 3. 14. our very presence in idolatrous service is evil 1 Cor. 14. 15. 6 Permission and connivance at evil Levit. 20. 4 5. Qui non vetat peccare cum potest jubet This concerns Magistrates and other Superiours if they restrain not sinne when they have power and authority in their hands 1 Sam. 3. 30. 7. Provoking to sin 1 Kin. 21. 25. Ephes. 6. 4. Gal. 5. 26. 8. Giving ill example as when Magistrates and Ministers swear Ieroboam by his ill example as well as precepts made Israel to sin Mat. 23. 35. not that they killed Abel but they went on in their predecessours steps CHAP. X. Of the Punishment of sin GOD punished Adams sin with originall and actual sinne See Gen. 3. 17 18 19 23. The Lord sent Adam forth from the garden of Eden there is losse of communion and vers 24. he drove out the man as a testimony of his wrath and displeasure Before sin is committed it is Inimicus blandiens In committing it is Dulce venenum after committed it is Scorpio pungens That speech of Abner is true in sin 2 Sam. 2. 26. It will be bitternesse in the later end Ubi peccatum ibi procella saith Chrysostome sin alwayes brings a storm with it Lam. 3. 38. Raro antecedentem scelestum Deseruit pede poena claudo Sometimes sins are punished a long time after they were committed 2 Sam. 21. 1. the bloud of Christ was visited on Ierusalem fourty years after the wickednesse of Eli's sons was visited on the whole family in the dayes of Saul Iob saith Thou makest me possesse the sins of my youth God would shew patience as well as justice therefore he spares long to see if men will convert without blows
All evils of misery are but the issue of sin first sin entred into the world and by sin death 1. Temporal evils All publick commotions wars famine pestilence are the bitter fruits of sin Deut. 28. there is Gods curse on the creature mans body all his relations 2. Spiritual Terrours of conscience horrours of death 1 Cor. 15. 56. are the effects of sin What an evil is a condemning heart an accusing conscience yet this is the fruit of sin A wounded spirit who can bear Some will bear outward evils stoutly nay suffer death it self boldly but sin will not so easily be born when the conscience it self is smitten See this in Cain and Iudas many a one maketh away himself to be rid of this vexation This sils one with shame Iohn 8. 9. fear Gen. 3. 11. and grief Acts 2. 37. The greatest torment that in this life can be fall a sinner is desperation when the soul of a man convinced in her self by the number of her hainous offences loseth all hope of life to come and casteth her eyes wholly on the fearful torments of hell prepared for her the continual thought and fright whereof do so amaze and afflict the comfortlesse soul that she shrinketh under the burden and feeleth in her self the horrour of hell before she come to it 3. Eternal The everlasting absence of all good 2 Thes. 1. 19. and the presence of all evil Mark 9. 49. are the consequents of it Iustum est quòd qui in suo aeterno peccavit contra Deum in aeterno Dei puniatur Sin is finite in the act and subject but of infinite demerit being committed 1. Against an infinite Good therefore it deserves infinite punishment 2. The obligation of the Law is everlasting This was the first Doctrine which was published to man that eternal death is the punishment of sinne Gen. 2. 17. the Devil opposed it Gen. 3. 4. the belief of the threatning would have hindered them from sinne The Socinians say that man should have died in the state of innocency although he had not sinned and therefore that death is not a punishment of sinne but a condition and consequent of nature The holy Ghost assigns death to sinne as the cause See of it Rom. 5. 12. 6. 23. Our bodies were not mortal till our souls were sinful Arminians say That there is neither election nor reprobation of Infants and that â—o Infants can be condemned for original sin Iacob was in a state of election in his mothers womb Rom. 9. 11. All men in the counsel of God are either elect or reprobate But Infants are men or part of mankinde Therefore they are either elect or reprobate 1. Infants are saved therefore there is some election of Infants for salvation is a fruit of election and proper to the elect Rom. 11. 7. There is a manifest difference among Infants between those that are born in and out of the Church Gen. 17. 17. Acts 2. 37. 3 21. Children of unbelievers are unclean 1 Cor. 7. 14. and aliens from Christ and the Covenant of promise Ephes. 2. 11 12. 2. That opinion That no Infants are condemned for original sinne seems to be contrary to that place Ephes. 2. 3. If this were true the condition of a Turks childe dying in his infancy is farre better then the condition of Abraham Isaac or Iacob living for they might fall from grace say they and be damned but a Turks childe dying according to their opinion shall certainly be saved The worst punishment of sinne is to punish it with sin and so God punisheth it sometimes in his own people Isa. 63. 17. Mar. 6. 52. a judicial blindnesse and hardnesse is the worst See Ezek. 24 13. Rom. 1. 26 28. Revel 22. 11. Concerning National sins Sins though committed by particular persons may be National First When they are interwoven into the policy of a State Psa. 94. 20. when sin is established by a Law Rev. 16. 8. 17. 17. 6. 12. Ier. 15. 9. Secondly When they are universal and overspread the whole Kingdom Ier. 9. 2 3. Isa. 56. 11. Thirdly When the people that professe the name of God are infected with those sins Gen. 6. 2 3 4. Fourthly When few or none in the Nation bewail them Ier. 5. 31. Fifthly When they are openly countenanced and tolerated 1 Kings 14. 24. when there are no masters of restraint Iudg. 18. 7. Sixthly When they are the predominant humour of the Nation at that time The sins of Gods people which commonly provoke him to break a Nation 1. Their omissions that they stand not in the gap Ezek. 22. 30 31. improve not their interest in him 2. When their hearts are inordinately set upon the things of this world 2 Chro. 36. 12. Mat. 24. 39. 3. When there is a great unfruitfulness and lukewarmness in the things of God Hos. 10. 1. 4. When divisions are still fomented amongst those that fear God Isa. 9. 21. Desolations in a State follow divisions in the Church The sins which may provoke God against a Nation 1. Idolatry Ier. 5. 19. when the true God is worshipped in a way that he hath not appointed 2. Intestine divisions Isa. 9 ult compared with 10. 6. 3. Incorrigiblenesse under lesser judgements Isa. 9. 11. 4 Wearying of God Isa. 7. 13 18. 5. Unworthy and wicked compliances Hos. 5. 13. CHAP. XI Signes of a Christian in regard of sinne and that great corruptions may be found in true Christians OF the first Signs of a Christian in regard of sin First He is convinced of sin Iohn 16. 9. the Greek word signifies to evidence by demonstration the Spirit so demonstrates it that a man hath nothing to object Psal. 51. 13. Secondly He is free from its dominion as Paul saith Sinne shall have no dominion over you for you are not under the law but under grace and after Being freed from sinne Whosoever is born of God sinneth not John They do no iniquity David They serve not sin in the lusts thereof He hath not an habitual resolution to continue in sinne Thirdly He is troubled and wearied with the reliques of it and driven to Christ for pardon and help He is weary of sin and every sin so farre as he knoweth specially his own sin and that iniquity which cleaveth closest to him His flesh is inclined to it but his Spirit is a verse from it and even tired and burdened with it so that he often sighes out in himself the complaint of St Paul O miserable man that I am Still as he prevails more against sin the remainders of it do more afflict him sinne in it self considered is his greatest unhappinesse that he hath so vile a nature is prone to so vile deeds and doth in many things so foolishly offend this troubleth and disquieteth him even then when he hath no other crosse to trouble him and many times imbitters all his prosperity Fourthly He is grieved
in the Covenant Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression Psal. 51. Ephes. 1. Remission of sins and of which This Remission is both free and full Isa. 1. 43. Ezek. 25. 18 22. Heb. 8. 12. Manasseh Salomon Paul Mary Magdalen were great sinners yet pardoned God doth of his own free grace and mercy forgive us our sins Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12. The word remitting or forgiving implies that sinne is a debt or offence as Christ cals it in his form of Prayer God is said to forgive when he takes away the guilt and frees us from condemnation Isa. 44. 22. Secondly The inward cause in God which moves him to it is his grace for God might have left all mankinde under the power of their sins as he hath done the Devils Thirdly The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins by Christs merits Gods grace is obtained Fourthly The instrumental cause is faith Rom. 3. 25. 5. 1. not considered as a work but as an act of the soul receiving and applying Christ to us not going out to him as love doth for then it were a work Fifthly The immediate effect of it is Sanctification and the healing of our nature Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it and giving power against our corruptions For these six thousand years God hath been multiplying pardons and yet free grace is not tired and grown weary Our sins are covered Psal. 32. 1. as a loathsom sore cast into the Sea Micah 7. 19. as Pharaoh and the Aegyptians blotted out as a debt in a book Isa. 44. 22. Psal. 55. 1. Object We have forgivenesse of sins upon a price therefore we are not freely forgiven Answ. Forgivenesse of sins and Christs Satisfaction may well consist whatsoever it cost Christ it costs us nothing 1. It was infinite grace that God should ever intend to pardon a wretched sinner Ephes. 1. 6. 2. That he should give his Son for this and that this sinner should be pardoned and not another Object God will not forgive except we repent and beleeve Acts 2. 19. 10. 42. Answ. God promiseth forgivenesse to such only as repent and beleeve but they have forgivenesse meerly from the grace of God not from the worthinesse of their beleeving or repenting Hos. 14. 4 2. These graces are freely given them To you it is given to beleeve and God hath given repentance to the Gentiles To whom it appertains to remit sins The power of remitting sins belongs only to God I even I blot out thy transgressions Isa. 43. 25. that is true in the Gospel though not well applied Who can forgive sins but God only because it is an offence against him that you may know who hath power saith Christ to forgive sins I say unto thee Walk he only by his own power can forgive it who by his own power can remove any judgement the effect of sinne Ministers are said to remit sins Iohn 21. 23. but that is because they have a special Office to apply the promises of pardon to broken hearts See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ 2 Cor. 5. 18 19 20. An confessio auricularis sit necessaria ad remissionem peccatorum Whether auricular confession be necessary to the remission of sins The Church of Rome will have it necessary for every one to confesse unto a Priest all his deadly sins And such indeed are all whatsoever without the mercy of God in Christ Rom. 6. ult Gal. 3. 10. which by diligent examination he can finde out together with the severall circumstances whereby they are aggravated Nothing will suffice to procure one that is baptized remission of sins without this Confession either in re or in voto as Bellarmine doth expound it This is no small task which they impose upon the people of Christ Quid molestius quid onerosius saith Bellarmine therefore sure they had need to have good warrant for it especially being so peremptory as to Anathematize all which shall refuse to subscribe unto them No general Councel untill that of Laterane under Innocent the third about twelve hundred years after Christ decreed a necessity of auricular confession Erasmus ad Act. 19. affirmeth that it was not ordained by God nor yet practised in the ancient Church after Christ. The hinge of the Question is not concerning confession of sins in general unto a Minister but of particular sins neither whether we may but whether we ought necessarily purpose a manifestation of every known mortal sin and the grievous circumstances thereof or otherwise stand hopelesse of all remission of our sins B. Mort. Appeal l 13. c. 12. S. 1. There is no ground in Scripture for it but much against it in that the Scripture in many places sheweth it sufficient except in some cases to confesse unto God only Besides such Confession as Papists require viz. a particular enumeration of all mortal sins with their several aggravating circumstances is not possible and therfore not of divine Institution Cardinal Cajetane on Iam. 5. acknowledgeth Non agi de Sacramentali confessione That confession Matth. 3. 6. 1. Was not made of every one apart of every particular fault they had committed and secretly in St Iohns ear 2. The Greek word signifieth confession of known faults and overthroweth the recital of secret sins which ear-confession requireth 3. It is contrary to the nature of the meeting which was publick 4. To the nature of a Sacrament administred which being publick required a publick confession of mans corruption 5. This was but once and before baptism and not as the Papists have it here and before the Lords Supper Cartw. in loc The apprehension of the pardon of sin will sweeten every condition 1. Sicknesse Mat. 9. 2. 2. Reproach 2 Cor. 1. 12. 3. Imprisonment Rom. 8. 34. 4. It will comfort one in the remainders of corruption Rom. 8. 1. 5. Deadly dangers The Angel of God saith Paul stood by me this night whose I am and whom I serve 6. It will support us at the day of Judgement Act. 3. 19. Reasons 1. Because sin in the guilt of it doth imbitter every condition even death it self 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger Ierem. 30. 14. and upon mercies as given him to fat him to destruction Secondly This makes a man look upon every affliction as coming from a Fathers hand when he can look on sinne as pardoned Heb. 12. 9. there is an ira paterna Thirdly Remission of sins gives him boldnesse at the throne of grace Ephes. 3. 12. 1 Iohn 3. 21. How to know whether
made better 2 Cor. 7. 10 11. 1. In general it is a marvellous help to Repentance it brings forth Repentance never to be repented of There are two comprehensive duties Faith and Repentance Repentance is the turning of the soul from evil unto good it stands chiefly in our affections and consists in turning them from evil godly sorrow and hatred do this 2. More particularly it worketh great care and fear of being overtaken with sin indignation and zeal it makes the soul very humble 3. It is an excellent help to patience and meek subjection to the hand of God I will bear the indignation of the Lord because I have sinned against him Some think it is a crime to mourn for their own sins and those that would be counted Christians of the higher form they say Ministers which presse this duty are legal the Gospel taketh not away the conscience of sinne though it doth the fear of damnation To scoff at mourning and humiliation was once a badg of prophanenesse Those that say justified persons must not mourn for sins may as well say they must not have an heart of flesh Marks of godly Sorrow Consider 1. When we mourn whether we grieve for sinne when we are quiet from crosses and when our sinne is kept from the world and when we have no terrours of conscience then our sorrow for sin is because we have offended God Sin is made grievous indeed by the other effects and when they come the sorrow is made more and more troublesome 2. For what sins we mourn If for such sin as will not bring discredit in the world yet if they offend God more we grieve more this is a good sign 3. In what sort we behave our selves in mourning if we go to God complain against our selves to him confesse to him lament before him seek to reconcile ourselves to him Iudas ran crying to the high-Priest Peter wept to God in secret Motives to godly Sorrow First It is a great evidence of thy love to God Ezekiel 16. later end the Church mournes when he was pacified to her to thinke how she had grieved him Secondly Often meditate of the wonderful fruit godly sorrow brings forth in the soul of man the mournfull Christians which grieve when God cals for sorrow are the most fruitful in afflictions Means or Helps to godly Sorrow 1. Meditation 1. Of the necessity and profit of it if we bewail not our sins we cannot attain pardon of them for Christ is sent to binde up the broken in heart to comfort mourners to refresh and give rest unto the weary soul Zech. 12. 10 12. 13. Iames 4. 8 9. Voluntary sorrow or remorse of heart whereto the soul doth of it own accord strive to work it self by taking pains with it self is exceeding medicinable it hath a purging power a healing vertue Gods Spirit doth work with and by it to the making clean of the heart and hand Godly sorrow breedeth Repentance that is Reformation of heart and life Only the bloud of our Lord Jesus Christ can cleanse from the guilt of sinne and deserve by way of merit the remission of the punishment thereof but the tears of penitent sorrow will help to wash away the stain and filth of sinne and to break the dominion of it from off the soul and to confirm the heart against it a man must grieve for his sins here or howl for them hereafter and by this he shall prevent many chastisements and be armed against carnal sorrow and be made capable of sound consolation 2. Prayer to God that he would perform his promise of taking away the stony heart and giving a fleshy heart in stead of it 3. A good man must represent his sins unto his own soul as exceeding grievous and dangerous and loathsome He must aggravate sinne to himself and cause his understanding to apprehend it a very vile thing worthy to be lamented and wept for more then any thing in all the world besides and to that end he must consider 1. How exceeding many and innumerable his sins are 2. The greatnesse of some of them in regard of aggravating circumstances most grosse and palpable for matter presumptuous for manner against plain and evident light conscience reproofs purposes vows and all helps made even a trade of them I know your great sins saith the Prophet And this people hath committed a great sin saith Moses and so David Forgive mine iniquity for it is great 3. The hatefulnesse of sin in regard of the vile effects thereof First It doth wrong and offend God in his Soveraign Authority and greatnesse and in his wisdom and in his right to the creatures who is so excellent and great Secondly It hath brought much misery upon all the creatures the earth is barren the Sea troubled the air infected and every thing out of order because of sinne We have lost the state of innocency are cast out of Paradise deprived of Gods favour his Image the dominion over the creatures that we had forfeited our right to heavenly glory lost our knowledge of God and of all his excellent creatures The soul of man is dead in sins by reason of sin and his body mortall and both subject to eternall death We are cursed in all that we put our hands to because we have transgressed the Law of God Thirdly Consider Christs sufferings in which we may see the odiousnesse of sinne Fourthly The torments of hell which the damned do suffer because they did not in time bewail their transgressions and we shall endure if we grieve not Fifthly Call to minde the examples of those which have mourned for sins David Peter Mary Magdalen The affections of the irascible appetite follow viz. those which respect their object with difficulty of attaining or avoiding of it CHAP. XXV Hope and Fear I. Of Hope 1. THe Nature of this Affection Philosophers call it Extentionem appetitus naturalis It is an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained though not without difficulty It is a great Question Whether it be more difficult to trust in God for spiritual or temporal blessings The promises for temporal things are not so expresse and they are not fulfilled in the letter On the other side there are more natural prejudices against pardon of sinne then daily bread We do not so easily believe Gods supply of temporal blessings because bodily wants are more urgent He that will not trust in Christ for provision for his body will not trust in him for salvation of his soul. First The object about which it deals is some great and sutable good especially salvation Gal. 5. 5. Col. 1. 3. The good is thus qualified 1. It is Futurum Hope is of good things to come Joy is in a good present fear is of evils to come 2. Possibile else we never expect it herein it differs from despair 3. Difficile because it ever
It is a great debasement for a man to be under that which should be his slave Directions how to get this faculty sanctified 1. We shall never get it under the yoke untill we can get the soul to finde satisfaction in better things Communion with God Paul could abound and want All the Philosophy in the world cannot take thy soul off till grace doe their own rules took not their hearts off because they had not better things to satisfie it 2. Watch diligently over thy senses Satans Cinque-ports what undid Achan I saw a fine garment and then I coveted The Whore in the Proverbs allured the young man by inveigling most of his senses I made a Covenant with my eyes saith Iob. 3. We must be careful of our inward senses our thoughts of earthly things 4. Pray much to the Lord that he would keep us in his holy fear The vegetative soul is a power of attracting concocting and expelling what is superfluous it was not gracious in innocency nor sinful by the fall the perversness of it was brought in by sin but sub ratione poenae CHAP. XXVIII Of the Sanctification of Mans Body and all the External Actions THe body as well as the soul was redeemed by the price of Christs bloud taken into union with him and shall be glorious to all eternity I shall here handle four things 1. The Nature of the Body 2. The Image of God in it before the fall 3. It s Corruption 4. It s sanctifying by the Spirit Of the first It is one of the most curious pieces of all Gods workmanship Psal. 139. 14 15. The operation of the soul much depends on the temper or distemper of the body 2. What the Image of God was in mans body before the fall God is a Spirit how can the body be his Image The Schoolmen say it stood in three things 1. In the admirable frame and composure of it this is not probable 2. In its Majesty which carried a beam of God in it bruit beasts did stoop to him as their Lord. 3. It bore Gods Image significativè it was the vessel wherein the soul did act that holinesse which was Gods Image The comlinesse of any mans body depends not on outward decking but when it is imployed in the works of holinesse 3. The depravation of the body since mans fall It is a great Question Wherein the sinfulnesse of the body lies because there is no sin in it till the soul comes nor when it is gone Yet that there is sin in it appears by 1 Thess. 5. 23. It s sinfulnesse consists in three things 1. In its fitnesse to sin Rom. 6. 13. 2. In its readinesse to sin there is not only a passive fitnesse but an active readinesse in the members to sinne Act. 13. 10. The feet are swift to shed bloud 3. In its greedinesse to the service of sin Deut. 29. 19. The whole body of original corruption dwels in our bodies Rom. 6. Let not sin reign in your mortal bodies This corruption desiles the body within and issues out likewise sometimes it will inwardly burn with lust and anger The members of our bodies are the instruments of sin The Tongue was given man to be an instrument of Gods glory therefore David calleth it his Glory since our fall the Spirit of God saith It is a world of wickednesse One hath written a large Treatise of the sins of the Tongue with that we curse God and rail on men much uncleannesse is acted by it One reckoneth up four and twenty several sins of the Tongue lying swearing ribaldry scoffing flattering quarrelling deceiving boasting tatling c. It is compared to a sharp two-edged sword to a razor to sharp arrows to an Adders sting to the poyson of an Asp to fiery coles to the fire of hell Eyes Eyes full of adultery 1 Pet. 2. an evil eye a covetous eye Ears A deaf ear to that which is good itching ears Hands Full of violence oppressing Feet Swift to shed bloud 4. The work of Grace in sanctifying mans body When the whole work of Sanctification is intended God sometimes names onely the sanctifying of mans body Rom. 12. 1 Thess. 4. 3 4. Rom. 6. 12 13. 1 Cor. 6. 13 19. The work of Grace in sanctifying the body stands not in making it the immediate and proper subject of Grace that being spiritual cannot have its seat in mole corporea but in these particulars 1. It shall be no longer at the command of the devil or a lust 1 Cor. 6. 15. Iob 31. 1. Psal. 141. 3. 2. It is consecrated to the Lord Rom. 12. 1. 1 Cor. 6. 19 20. It is made the Temple of the holy Ghost where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin 3. It is taken into a real and indissoluble union with God himself 1 Cor. 6. Your bodies are the members of Christ. 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification Rom. 6. Give up your members as instruments of righteousnesse 1 Cor. 6. 20. David often calleth on his tongue to blesse God naming it his glory it exalts Gods praises ministers grace to the hearers Psal. 141. 3. The bridling of the tongue standeth 1. In forbearing words 1. Sinful simply whether 1. Impious against Gods 1. Being Authority and Greatnesse 2. Worship and Word 3. Name and Honour 4. Sabbath and Rest. 2. Injurious against 1. Those that we have relation to 1. Betters irreverent 2. Equals comparing and disgracing 3. Inferiours vilifying contemning 2. All men viz. 1. Unkinde passionate provoking and bitter words against the sixth Commandment 2. Impure unclean against the seventh 3. Fraudulent and deceitfull against the eighth Commandment 4. Whispering slandering flattering bragging backbiting against the ninth Commandment 2. Superfluous too many Prov. 10. 8 10. 1 Tim. 5. 11. 3. Impertinent not to the purpose not concerning ones self Psal. 73. 9. 4. Idle to no purpose Matth. 13. 36. 5. Unseasonable uttered out of time and place as to apply the comforts of the Gospel to him which is not at all humbled or denounce the terrours of the Law against one who is too much already pressed with the sense of his sins 2. In using speech which is 1. Alwayes gracious viz. 1. Discreet 2. Gentle 3. Lowly 4. True 2. Often religious Motives to preserve our bodies in purity Consider First What an excellent piece the body of man is in the Lords Creation of it wherein the Power Wisdom and Goodnesse of God appears Secondly Rather then it should be lost Christ hath bought it with his precious bloud 1 Cor. 6. Thirdly Thy body is joyned to Christ and all the members are made members of his body Fourthly The holy Ghost dwels in it God hath two thrones the highest heavens and the body and soul of a believer God would not let any natural filthiness be amongst them while he was present
one another this company adds to their misery Of Purgatory Limbus Infantium Patrum Because the Papists divide hell into four regions 1. The hell of the damned the place of eternal torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins while they were upon earth and therefore for the thorow purging of them are there in torment equal for the time to that of the damned 3. Limbus Infantium where they place such Infants as die without Baptism whom they make to suffer the losse of heaven and heavenly happinesse and no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joyes of heaven and because I have not yet spoke of these I shall handle them here being willing to discusse most of the main controversies betwixt us and the Papists Of Purgatory Bellarmine saith there are three things to which the purging of sins is attributed and which may therefore be called Purgatories 1. Christ himself Heb. 1. 3. 2. The tribulations of this life Mal. 3. 3. Iohn 15. 2. 3. A certain place in which as in a prison souls are purged after this life which were not fully purged in this life that so they being cleansed may be able to enter heaven into which no unclean thing shall enter about this saith he is all the controversie Therefore whereas we distinguish the Church into militant here on earth and triumphant in heaven he adds and labouring in Purgatory We believe no other purgation for sinne but only by the bloud of Jesus Christ 1 Iohn 1. 7. through the sanctification of the holy Ghost Tit. 3. 5. The Papists charged Luther that he spake of Purgatory such a Purgatory there is said he meaning temptation Hoc Purgatorium non est fictum If there be a Purgatory it should be as well for the body as the soul because it hath been partaker of those pleasures and delights for which the souls pay dear in Purgatory fire but they deny any Purgatory for the body Epiphanius saith Thus shall the judgement of God be just while both participate either punishment for sinne or reward for vertue Origen excepted all the expressions of the Fathers this way appear clearly to have been understood not of a Purgatory but only of a Probatory fire whether they meant that of affliction or of the day of Judgement My L. Digby in his answ to Sir Ken. Digb We say with Augustine We believe according to the authority of God that the kingdom of heaven is in the first place appointed for Gods elect and that hell is the second place where all the reprobate shall suffer eternal punishment Tertium locum penitus ignoramus imò nec esse in Scripturis sanctis invenimus The third place we are utterly ignorant of and that it is not we finde in the holy Scriptures It is not yet agreed among the Papists either for the fire or the place or the time of it only thus farre they seem at length to concurre that souls do therein satisfie both for venial sins and for the guilt of punishment due unto mortal sins when the guilt of the sin it self is forgiven Dr. Chaloner on Matth. 13. 27. See Dr. Prid. Serm. 2. on Matth. 5. 25. pag. 58. to the end Mr. Cartwrights Rejoynd pag. 34◠c. Ezek. 18. 22. Micah 7. 18. 1 Iohn 1. 2. Rom. 8. 1. If our sins shall not be so much as mentioned surely they shall not be sentenced to be punished with fire Ier. 50. 20. From which Text we thus argue All their sins whom God pardoneth shall be found no more then to be purged no more especially after this life The learned Romanists generally accord That Purgatory fire differeth little from hell but in time that the one is eternal the other temporal they believe it to equalize or rather exceed any fiery torment on earth The Apostle calleth the Church the whole family in heaven and earth whence we reason thus All the family whereof Christ is head is either in heaven or upon earth Now Purgatory is neither in heaven nor upon the earth but in hell wherefore no part of the Family of Christ is there Papists will not grant that God imputeth to us the merits and sufferings of his Sonne although the Scripture is expresse for it and yet they teach that merits and satisfaction by the Pope may be applied to us and that they satisfie for our temporal punishments Purgatory is described by Gregory de Valentia and Bellarm. l. 2. de Purgat cap. 10 11. 14. to be a fire of hell adjoyning to the place of the damned wherein the souls of the faithful departing in the guilt of venial sins or for the more full satisfaction of mortal sins which have been remitted are tormented which torment is nothing differing from the punishment of the damned in respect of the extremity of pain but only in respect of continuance of time which may be ten or a hundred or three hundred years or longer except they be delivered by the prayers Sacrifices or alms of the living And the confession of this Purgatory saith Bellarmine lib. 1. de Purgat cap. 11. is a part of the Catholick Faith The principal places of Canonical Scripture which they urge for it are these In the Old Testament Psal. 66. 12. Isa. 9. 18. Micah 7. 8. Zech. 9. 11. Mal. 3. 2. In the New Matth. 5. 25 26. Luk. 16. 6. Acts 2. 24. 1 Cor. 3. 11 13. 1 Cor. 15. 29. 1 Pet. 3. 19. All which places have been taken off by learned Papists And also by Calvin in his Institut lib. 3. cap. 5. and Chemnit in his Examinat Concil Trident. and others If the Scriptures before urged had been so evident for Purgatory Father Cotton the Jesuite needed not to have enquired of the devil a plain place to prove Purgatory as some of the learned Protestant Divines in France affirm I shall conclude therefore with that saying of Bishop Iewel in his Defence of the Apology of the Church of England part 2. cap. 16. The phantasie of Purgatory sprang first from the Heathens and was received amongst them in that time of darknesse long before the coming of Christ as it may plainly appear by Plato and Virgil in whom ye shall finde described at large the whole Commonweal and all the orders and degrees of Purgatory Of Limbus Infantium Patrum Limbus signifies a border or edge and is not used in the Scripture nor any approved Author in their sense Limbus Infantium is a peaceable receptacle for all Infants dying before Baptism This is so groundlesse a conceit that the very rehearsal of it is a sufficient refutation Limbus Patrum is a place where the Papists say the souls of the godly that died before Christ were But Col. 1. 20. God could reconcile none to him in heaven
315 Distinguished l. 4. p. 316 Four things in sin ibid. A raigning sin what and how known l. 4. p. 317 The evil of sin l. 4 318. to 320 The degrees of sin l. 4. 321 322 Sins of omission worse then sins of commission in some respects l. 4. p. 323 What sins make us like the devil â— 3. p. 287 Sins against the Gospel greater then against the Law l. 4. p. 323 324 All sins are mortal l. 4. p. 324 to 327 God not the cause of sin l. 4. p. 326. to 329 How we communicate with other mens sins l. 4 p. 328 329 The punishments of sin l. 4. p. 329. to 331 National sins what l. 4. p. 331 Signs of a Christian in regard of sinne l. 4. p. â— 332 He may have great corruptions ibid. 333 Two Questions about sin resolved l. 4. p. 335 336 The Saints are carefull to preserve themselves from sin and especially their own iniquities l. 4. p. 336. to 339 The sinfulnesse of â—â—n should chiefly cause us to forbear it l. 4 p. 338 We must not only avoid but abhorre sin l. 4. p 338 339 We must take heed of little sins and secret sins l. 4. p. 339 How God punisheth the sins of parents in their children l. 9. p. 769 Sitting What Christs Sitting at the right hand of his Father means l. 5. p. 441 442 Of Sitting at the Sacrament of the Lords Supper l. 8. p. 735 Socinians Socinians reject all things in Religion which they cannot comprehend by reason l. 1. p. 9 Confuted l. 4. p. 330 Sorrow Christs Sorrow godly l. 5. p. 428 429 Sorrow in us what and its sanctification l. 7. p. 565 566 Spectrum unde l. 3. p. 285. m Spirit Spirit what l. 2. p. 136 138 God is a Spirit ibid. 137 Angels are Spirits l. 3. p. 270 Starres how distinguished l. 3. p. 260 Steal Steal What it is l. 9. p. 827 It is forbidden ibid. Stork Stork why so called l. 3 p. 263 Her love to her young ones and theirs likewise to her l. 3. p. 263 265 Subjects Subjects their duty l. 9. p. 832 833 Sufferings Christs great Sufferings l. 5. p. 425. to 438 Sâ—n the making of it a great work l. 3. p. 258 259 Superstition Superstitian whence and what a great sin l. 9. p. 784 Supper The divers names of the Lords Supper l. 8. p. 878 879 How described l. 8. p. 879 The ends of it l. 8. p. 688 It is to be taken in both kinds l. 8. p. 687 688 Scandalous persons are to be kept from it l. 8. p. 682 Yet one may receive with the wicked l. 8. p. 683 684 Whether Iudas received the Sacrament of the Lords Supper l 8. p. 684 685 At what time the Lords Supper was instituted and its elements l. 8. p. 685 686 The elements may not be changed l. 8. p. 689 690 The breaking of the bread in the Supper not an indifferent Ceremony l. 8. p. 690 69â— It is not material whether the bread be leavened or unleavened l. 8. p. 691 692 Whether it be necessary to mingle water with the eucharistical wine l 8. p. 692 693 694 The consecration of the elements l. 8. 694 695 The elements must not be adored l. 8. p. 696 697 The Sacrament is not to be carried up and down l. 8. p. 700 The necessity of the Lords Supper l. 8. p. 705 And why we must receive it l. 8. p. 706 Of preparation for it l. 8. p. 706. to 721 There must be due carriage at it l. 8. p. 731 732 And after l. 8. p. 722 How oft it ought to be received and the gesture at it l. 8. p. 732. to 736 Surety Surety what l. 5. p. 451 452 Christ is our Surety ibid. Sybils were counterfeit pieces l. 1. p. 15 Synods Synods what they are and their kindes l. 6. p. 469 470 What required to them who are to be called to them and whether General Councels may erâ—e l. 6. p. 470 471 Whether Councels or Synods be above the Pope l. 6. p. 472 Syriack Syriack it was spoken in our Saviours time l. 1. p. 42 The Syriack translation of the New Testament l. 1. p. 62 63 T Tale-hearing TAle-hearing Hearkning to Tale-hearers is â—â—in l. 4. p. 381 382 Targum why so called l. 1. p. 60 Tempter Tempter the devil so called and why l. 3. p. 282 His wayes of Tempting ibid. How to know his Temptations l. 3. p. 284 285 Christ was Tempted by him l. 5. p. 426 427 How the devil and world Tempt and how God preserves his people l. 8. p. 650 651 Theology what it is and its several kinds l. 1. p. 2 Thessalonica a chief City in Macedonia l. 1. p. 48 Thessalonians who do best on both ib. Testament The Scripture is distinguished into the Books of the Old and New Testament l. 1 p. 28 29 Why the Scripture is called a Testament l. 1. p. 29 The Books of the Old Testament for the most part were written in Hebrew l. 1. p. 29 And how divided ibid. Of the New in Greek l. 1. p. 41 And why ibid How divided l. 1. p. 40 to 44 Thanksgiving See Feasting Thought A Christian is to make conscience of his Thoughts l. 9. p. 850 The cure of evil Thoughts l. 9. p. 8â—0 Thunder what it is and its use l. 3. p. 243 244 Timothy who do best on both Books l. 1. p. 48 Titles Titles of Books not used heretofore l. 1. p. 30 31 Whence the Hebrews take the Titles of their Books l. 1. p. 31 Titus who best expounds him l. 1. p. 48 Torpedo hath a benumming quality l. 3. p. 262 Tostatus commended l. 1. p. 117 Traditions Traditions what they signifie l. 1. p. 92 93 Reasons against the Popish Traditions l. 1. p. 94. to 99 The several kinds of them l. 1. p. 95 96 Translate The Scriptures ought to be Translated into vulgar Tongues l. 1. p. 21 22 The several Translations of Scripture l. 1. p. 60 to 65 Transubstantiation refuted l. 8. p. 697 to 700 Trees Trees their nature and use l. 3. p. 256 to 259 The Tree of Life and Knowledge of good and evil in Paradise why so called l. 3. p. 294 Whether the Tree of Life was a Sacrament ib. Trinity Trinity the word hath sufficient ground in Scripture l. 2. p. 204 The mystery of the Trinity cannot be known by the light of nature l. 2. p. 204 Yet it is necessary to be known by them that will be saved l. 2. p. 205 A difference between Trinity and Triplicity ibid. The Doctrine of the Trinity explained and applied p. 204. to 216 True The word of God is True and certain l. 1. p. 82 God is True l. 2. p. 183 184 Truth what it is and the several kinds of it l. 2. p. 183 V VAin glory l. 4. p. 382 Vatablus commended l. 1. p. 116 Versions The several Versions of Scripture l. 1. p. 60 to 64 What authority they have l.