as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is Compleat and Perfect when we enjoy God as an object wherein the powers of the soul are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appears that God is far different both from all feigned gods and from all creatures The consideration of the Divine Persons followeth for in one most simple nature of God there are distinct Persons CHAP. XVI Of the Trinity or Distinction of Persons in the Divine Essence VVE say God may be known by light of nature Quod attinet ad unitatem Naturae but not Quod attinet ad Trinitatem Personarum We cannot by the light of nature know the mystery of the Trinity nor the Incarnation of Jesus Christ. 1 Cor. 2. 7 8. Aquinas par 1. Summae Theol. Quaest. 32. Art 1. Conclus saith Impossibile est per rationem naturalem ad Trinitatis divinarum personarum cognitionem pervenire It is impossible by natural reason to come to the knowledge of the Trinity of the Divine Persons He there shews that he which indeavours to prove this mystery by natural reason derogates from faith in respect of drawing others to believe Cum enim aliquis faith he excellently ad probandum fidem inducit rationes quae non sunt cogentes cedit in irrisionem infidelium Credunt enim quod hujusmodi rationibus innitamur propter eas credamus When a man to prove any Article of faith urgeth reasons that are not cogent he exposeth himself to the derision of Infidels For they suppose that we rely on such reasons and believe because of them We think saith Cloppenburg in his Answer to Bidel Argum 1. that the mystery of the holy Trinity as many mysteries of faith can neither be demonstrated nor refuted by reason 2 Cor. 10. 5. Adam in the state of innocency was not able by natural reason to finde out the Trinity But when by faith we receive this Doctrine we may illustrate it by reason The similâ—es which the Schoolmen and other Divines bring drawn from the creature are unequal and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the Word The Light which was three dayes before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same Light So the Father of Lights which inhabiteth Light which none can approach Iam 1. 17. and Sunne of Righteousnesse Mal. 4. 2. In whom all the fulnesse of the God-head dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again It is the same thing that the minde thinketh and the word signifieth and the voice uttereth so is the Father as the minde conceiving the Son as the Word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mystery of the Trinity there appeared unto him a childe with a shell lading the Sea into a little hole he demanding what the childe did I intend said the childe to empty the Ocean into this pit It is impossible said the Father as possible said the childe as for thee to comprehend this profound mystery in thy shallow capacity The Mystery of the Trinity is necessary to be known and believed of all that shall be saved it was not so plainly revealed to the Jews of old as it is to us in the New Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiastical custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers wayes of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine Attributes three Eternals but three in respect of personal properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents The acts of the Persons in the God-head say some are of three sorts 1. Essential in which all the Persons have equal hand Opera Trinitatis ad extra sunt indivisa the outward works which concern the creature belong to one Person as well as the other as to create govern 2. Some ad intra opera propria The personal properties or internal works are distinguished as the Father begets the Son is begotten of the Father and the holy Ghost proceeds from the Father and the Son 3. Appropriata as the Schools speak acts of office more peculiarly attributed to one Person thâ—n another Eph. 4. 7. So the Father is said to give the Son the Son to redeem the world to be made flesh the holy Ghost is the bond of union See Dr Hampton on Gen. 1. 6. 1 Pet. 1. 2. Gods plot in the work of Redemption was not only say some to exalt the Attributes of the Nature but to glorifie the Persons distinctly according to their appropriated acts There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another Person from the Sonne but yet there is the same Nature and Essence of them all They differ not in their Natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numerical Essence The Father in some sense is said to be the onely God Iohn 17. 3. that is besides the Divine Nature which is common to the three Persons there is not another God to be found the word Onely is opposed to all feigned gods to every thing which is not of this Divine Nature So when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the Persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partial causes much lesse as if God the Father were the Principal and these Instrumental but only meer order A Person is Diversus modus
haâ—endi eandem Essentiam Subsistentia in Schools signifies a being with an individual property whereby one is not another Person say some is a Law term it is any thing having reason with an individual property A Person is such a subsistence in the Divine Nature as is distinguished from every other thing by some special or personal property or else it is the God-head restrained with his personal property Or it is a different manner of subsisting in the God-head as the nature of man doth diversly subsist in Peter Iames Iohn but these are not all one It differs from the Essence as the manner of the thing from the thing it self and not as one thing from another one Person is distinguisht from another by its personal property and by its manner of working We have no reason to be offended with the use of the word Person if we adde a fit Epithete and say The Father is a Divine or Uncreated Person and say the same of the Sonne and holy Ghost The word Person signifies an understanding Subsistent 2 Cor. 1. 11 Persona quasi per se una This word doth expresse more excellency then the word subsistence as one doth import for it is proper to say that a beast doth subsist but it is absurd to say a beast is a person because a Person is an understanding subsistent Dr Cheynels Divine Trin-unity The personal property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the Sonne The Sonne is said to be begotten that is to have the whole substance from the Father by communication The holy Ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called The Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father only begetteth the Sonne only is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable When Gregory Nazianzen was pressed by one to assign a difference between those words Begotten and Proceeding Dic tu mihi said he quid sit generatio ego dicamquid sit processio ut ambo insaniamus Distinguere inter Processionem Generationem nescio non velâ—o non sufficio Aug. In the manner of working they differ for the Father worketh of himself by the Sonne and through the holy Ghost the Sonne worketh from the Father by the holy Ghost the holy Ghost worketh from the Father and the Sonne by himself There is so one God as that there are three Persons or divers manners of being in that one God-head the Father Son and the holy Ghost 1. Whatsoever absolutely agrees to the Divine Nature that doth agree likewise to every Person of the Trinity 2. Every Person hath not a part but the whole Deity in it self A Person is one entire distinct subsistence having life understanding will and power by which he is in continual operation These things are required to a Person 1. That it be a substance for accidents are not Persons they inhere in another thing a person must subsist 2. A lively and intelligent substance endued with reason and will an house is not a Person nor a stone or beast 3. Determinate and singular for man-kinde is not a Person but Iohn and Peter 4. Incommunicable it cannot be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular cannot be communicated to another 5. Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6. It must not be the part of another therefore the reasonable soul which is a part of man is not a person That there are three Persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse Testimonies of Scripture Gen. 1. 26. Let us make man in our image after our likenesse Deus qui loquitur ad Deum loquitur Ad Patris Filii imaginem homo conditur nomen non discrepat natura non differt Hilary lib. 5. de Trin. Vide plura ibid. Gen. 19. 24. Then the Lord rained upon Sodom and Gomâ—rrah brimstone and fire from the Lord out of Heaven The Lord rained from the Lord the Son from the Father Mercer on the place saith Sed efficaciora in Iudaeos aut alios qui Trinitatem negant argumenta sunt proferenda Num quid saith Hilary de Trin. non verus Dominus à vero Domino aut quid aliud quà m Dominus à Domino vel quid praeter significationem Personae in Domino ac Domino coaptabis memento quod quem solum verum Deum nosti hunc eundem solum justum judicem sis professus Adime filio quod iudex est ut auferas quod Deus verus est Vide plura ibid. Psal. 110. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot stool Rabbi Saadia Gaon on Daniel interprets this of the Messias Vide Grotium in Matth. 22. 42. It is of Christ that he speaks so Peter Paul and Christ himself shew Mat. 22. 43. and the Pharisees acknowledge it since he cals him His Lord although he ought to descend of his race and should be called the son of David Psal. 33. 7. there three are named the Word the Lord and the Spirit Isa. 6. 3. Holy Holy Holy But this truth is most clearly taught in the New Testament Matth. 3. 16. Luke 3. 22. The first Person in the Trinity utters his voice from Heaven This is my beloved Sonne The Sonne is baptized in Iordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in Coâ—umba Aug. Tract 6. in Joh. Adde to this the History of Christs Transfiguration described Mat. 17. 5. Mark 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Son the Son is transfigured the holy Ghost manifests himself in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Son and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that it is as apposite a place as any for this purpose 1 Iohn 5. 7. For there are three that bear record in Heaven the Father the Word and the holy Ghost The Arrians wiped this place out of many Books 2 Cor. 13. 14. The grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosateâ—ians Sabellians Photinians and others deny the Trinity of Persons in one Essence of God Servetus a Spaniard was burnt
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
saying Masse did finde a Spider in the Chalice which he would not cast out but drink it up with the bloud Afterward rubbing his thigh and scratching where it itched the Spider came whole out of his thigh without any harm to either It is a spiritual eating because it is wrought by the aid of the holy Ghost and this mystery is perceived by faith which the Spirit of God works in our mindes and this excellent nourishment belongs to a spiritual and eternal life Sadeel de spirit manducat corporis Christi c. 1. A conjunction includes a presence and as the conjunction between Christ and us is spiritual so also is his presence Of the keeping of the Eucharist We grant that in antiquity there was a custom of breaking of some pieces of Bread which was blest and sending of it home to some that were sick or to other Parishes as a testimony of Communion but this is nothing to that reservation of it in the pix and to carry it up and down for Adoration Now we say contrary that the Sacraments are no longer then the meer use of them that they are not absolute and permanent things but relative and transient Now that all such reservation is unlawful appeareth 1. By the expresse precept even for the eating as well as the taking of it so that if it be not taken it is no Sacrament 2. A promise is not to be separated from the precept now the Sacramental promise is only to the Bread in the use of it Take Eat This is my Body that is this Bread so blest so distributed so eaten 3. The Bread is called a Body in reference to us now as a stone which is a Bound-mark removed remaineth a stone but ceaseth to be a Bound-mark So here 4. As the water in Baptism is not an actual Sacrament till sprinkled so neither Bread and Wine unlesse used The reserving of the Eucharist which the primitive Christians used for the benefit of those who either by sicknesse or persecutions were withheld from the meetings of the Christians as in those dayes saith Iustin Martyr many were is by the Papists now turned into an idolatrous circumgestation that at the sight of the Bread the people might direct unto it the worship that is due only to the person whose passion it represents Of the Circumgestation of the Sacrament and the Popish Processions For the solemn Circumgestation of this Sacrament Cassander hath confessed that seeing it is but a late invention it may well be omitted without any detriment unto the Church yea with emolument Some among our Adversaries have noted these pompous processions to have proceeded from an imitation of heathenish Rites and Ceremonies and to be most ridiculous and sotish as they use them The ancient Fathers concealed heretofore as carefully as they could the matter and the rites used in the celebration of the holy Sacrament the Papists shew it now openly and carry it publickly abroad every day through the streets and sometimes also go in solemn Procession with it which custom of theirs is of very late standing among Christians and heretofore would have been accounted rather prophane and unlawful Daille of the right use of the Fathers l. 2. c. 6. CHAP. X. Of the Masse THe Papists call the Lords Supper by this name which implies horrible Idolatry The Fathers using of the word was the occasion of that dangerous errour if we would keep out the errour we must likewise keep out the name The very name of Masse is against private Masse and quite overthrows it For missa is as much as missio or dimissio à dimittendis Catechumenis antequam Sacrificium inchoaretur It signifies as much as dimission or sending away of such out of the Church as were not prepared and fit to receive before the Sacrament began to be celebrated Probabilissima est Bellarmino eorum sententia qui missam dici volunt à missione seu dimissione populi D. Prid. de missae Sacrificio Rhenanus in Tertul l. 4. advers Marcion Picherellus and Sadeel think it is a Latine word which signifies as much as missio so remissa is used for remission both by Tertullian and Cyprian Chemnitius in parte secunda Exam. derives it from the Chaldaical signification of the word missa for the sufficiency of the Papists is from the Masse Una potissima quaestura regni Pontificii est cauponatio nundinatio privatarum missarum Chemnit ubi supra Vide Drus. in Deut. 6. 16. Some dispute hard to derive the word Masse from an Hebrew root either Gnasah to do and sometimes to sacrifice or from Misbeach an Altar others fetch it from Mas a Tribute But the learned Papists as Bellarmine and others do wholly reject this for this reason if it had been an Hebrew word the Apostles and Grecians afterward would have retained it as they have done Amen Hallelujah and Hosanna but they did not Dr Taylor saith The word is neither Hebrew Greek nor Latine nor taken from any other language of any Nation but raked out of the bottomlesse pit without all signification unlesse it agree with our English word Masse that is an heap a lump a chaos of blasphemies and abominations The Masse is like a beggars cloak patcht up with many pieces whereof some were put in an one time some at another one Pope puts in one patch another another and it was not fully patcht up as now it is till twelve hundred years after Christ. Acts and Monum p. 1274. Christ hath ordained the holy Communion in remembrance of himself Men do neither retain any remembrance of Christ nor yet Communion but have changed all the whole matter into a gay shew and almost a stage-play Paul saith That Christ hath once entred into the holy place and hath with one only Sacrifice and with one oblation made perfect all things Men say that they can sacrifice Christ himself again every day in very deed and that in infinite places B. Iewel on 1 Pet. 4. 11. For the thing it self It is a work in which the Priest in whispering over those five words Hoc est enim Corpus meum makes Christ of the Bread as the Papists suppose and offers him to the Father as a Sacrifice for the expiating of the sins of the living and the dead First As soon as he hath rehearsed the words of consecration and by the uttering of them made his Maker as they conceive he presently bowing his knees adores the host consecrated by him and likewise the Cup. After he hath worshipped it he riseth up and turning from the people with great reverence lifts up the Host with both his hands over his head and shews it to the peoples view that they may worship it as Christ himself and in the like manner after also the Cup. While the Sacrament is elevated a little Bell rings by which as by a signe given the people with great veneration worships the Sacrament as Christ himself We
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
meetings in the City but in vain Shortly after he coming to the Court and finding Arcadius the Emperours Sonne whom Theodosius had newly made Emperour together with him standing by his Father He reverently bowed to the Father Theodosius after his usual manner but gave not the like respect to his Sonne but coming near to him he spake to him as unto a young boy Salve mi Fili saith he and with his hand stroked his head Theodosius being here with provoked to anget chode Amphilochius with indignation for so sleighting his Sonne and not honouring him equally with himself and withall commanded him to be cast out reproaâ—hfully As he was carrying away he turned and said Think O Emperour that the heavenly Father is thus angry with those who honour not the Sonne equally with the Father and dare say that he it inferiour in nature to him The Emperour hearing this called back the Bishop begs pardon of him admires his act makes a Law presently against the meeting of the Arians and forbad their publick disputations and the Emperour himself was hereby more confirmed in the true Religion in which he wavered before Vedel Proleg ad lib. de Prud. vet Eccles. c. 2. Thirdly That the holy Ghost is also God is proved by the same Arguments 1. The Names and Titles of God are given to him 1 Cor. 3. 16. Three times doth the Apostle call the holy Ghost God 1 Cor. 3. 16 17. The taking of the shape of a Dove and fiery Tongues are acts of a distinct Person Act. 5. 3 4 compare Act. 1. 16. with Act. 4. 24. Numb 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory 1 Pet. 4. 14. Secondly Divine Attributes are given to the holy Ghost 1. Omniscience he knoweth all things 1 Cor. 2. 10 11. Ioh. 14. 26. 2. Omnipresence Psal. 139. 7. Rom. 8. 9. Ioh. 14. 26. 3. Omnipotency Heb. 3. 7. 4. Eternity Heb. 9. 14. Thirdly The works of the true God are given to the holy Ghost 1. Creation Iob 26. 13. Psal. 33. 6. 2. Preservation and sustentation of all things created is attributed to the holy Ghost Gen. 1. 2. Zech. 4. 6. 3. Redemption 1 Cor. 2. 10. 4. The power of working miracles is ascribed to the holy Ghost Matth. 12. 2â— Act. 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the holy Ghost Rom. 8. 11. 5. Disttibuting of graces according to his pleasure 1 Cor. 12. 4. and 11. instructing of the Prophets 2 Pet. 1. 21. Governing of the Church and making Apostleâ— Act. 13. 2. and 20. 28. Fourthly Divine honour and worship is given to him Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne Matth. 28. 10. we are commanded to believe in him and call upon him Blasphemy against the holy Ghost shall never be forgiven Mat. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Son In the first Constantinopolitan Councell assembled against Macedonius who denied the Divinity of the holy Ghost there were an hundred and fifty Bishops Vide Doct. Prid. Lect. 20. de S. S. Deitate Personalitate The Arminians and Socinians as Peltius sheweth in his Harmony say The holy Ghost is only Vis Efficacia the power of God but not a distinct Person God himself but 1 Cor. 12. 11. as he i. the Spirit will therefore he is a Person as well as the Father and the Sonne Ephes. 1. 14. the Spirit of promise who is so the Greek may well be rendred The â—arnest of our inheritance The Communion and Distinction of these three Persons is to be constdered 1. Their Communion the same mumerical essence is common to the three in one God or of one essence there are three Persons by reason of which community of Deity all the three Persons remain together and are co-eternal delight to themselves Prov. 8. 22 30. Ioh. 14. 10. 1. The Persons differ 1. From the Essence not really as things and things but modally as manners from the things where of they are manners as degreeâ— of heat from heat and light from light 2. They differ amongst themselves as degrees from degrees aâ— relations in a subject from other relations in the same as for example if three degrees should remain distinctly in the same heat this is a distinction not of degree state or dignity since all the Persons are equal but in other respects and it is either Internal or External Internal is three-fold 1. In Order the Father is the first Person from himself not from another both in respect of his Essence and Person The Sonne is the second Person from his Father in respect of his Person and filiation existing by eternal generation after an ineffable manuer and is so called God of God The holy Ghost is the third Person proceeding or flowing co-eternally from the Father and the Son in respect of his Person 2. In the personal property unchangeable and incommunicable which is called personality and it is 1. Of the Father paternity and to beget in respect of the Sonne to send out or breathe in respect of the holy Ghost 2. Of the Son generation or to be begotten of the Father Psal. 2. 7. Heb. 1. 5. Ioh. 3. 16. 5. 18. 1 Ioh. 4. 9. Absque ulla Essentiae temporis gloriae imparitate Chamier In this generation we must note 1. That the begetter and begotten are together in time 2. He that begets communicates to him that is begotten not a part of his Essence but the whole Essence that which is begotten is within not without the begetter In respect of this generation the Sonne is called The Word of the Father John 1. â— not a vanishing but anessential word because he is begotten of the Father as the word from the minde He is called The Word of God both internal and conceived that is the Divine Understanding reflected upon it self from eternity or Gods knowledge of himself so also he is the inward wisdom of God Prov. 8. because God knows himself as the first and most worthy object of contemplation and external or uttered which hath revealed the counsels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image Iohn 1. 18. so also he is the external wisdome instructing us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and vers 30. 3. The Property of the Son in respect of the holy Ghost is to send him out Iohn 15. 26. Hence aroâ—e the Schisme between the Western and the Eastern Churches they affirming the Procession from the Father and the Sonne these from the Father alone To deny the Procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greek Church had so denied the Procession of the holy Ghost from the Sonne
indeed it was in some respect a false notion for they conceived them to be a certain kinde of petty Gods and did perform worship unto them the evil angels beguiling them and if there be evil angels there must needs be likewise good The Angels are diversly called in Scripture Spirits Psal. 104. 4. to express their nature and Angels to express their Office as Messengers sent from God They are called Sons of God Job 1. 6. 38 7. Yea Elohim Gods Psal. 8. Cherubims Gen. 3. 24. Ezek. 10. 1. from the form they appeared in viz. like youths Caph is a particle of similitude and Rabiah signifies a young man in Chaldee witness R. David But Ludov. de Dien in his Animadversions upon Mr. Medes Clavis Apocalyptica saith Hoc est puerile frivolum Seraphim Isa. 6. 2. Burning quasi accensi ardore justitiae divinae they execute those things which God commands when he sits in the Throne of his justice and according to it judgeth mankinde Not from their burning love toward God as some imagine Watchmen or the watchfull ones Dan. 4. 10. 13. being in heaven as a watch-tower and keeping the world Starres of the morning Job 38. 7. from their brightness of nature A flaming fire Psal. 104. 4. because God useth their help to destroy the wicked In the New Testament they are called Principalities for their excellency of nature and estate and Powers for their wonderfull force Reasons why God made Angels The will and power of God therefore they are because God saw it fit to make them yet two reasons may be rendred of this work 1. God saw it â—it to raise up our thoughts from meaner to more excellent creatures till we came to him First things say some were made which had no life then living things without fense as plants and trees then sensible then reasonable 2. It was convenient that every part and place of the world should be fill'd with inhabitants fit for the same as the air with birds the earth with beasts and men the sea with fishes and the heavens which we behold with stars and the highest Heavens with Angels God is the maker of Angels These glorious Creatures which shall have no end had a beginning as well as the silliest beast bird or fish and they are equally beholding nay more because they have received more excellent endowments unto God for their Being with the silliest worm And though Moses mentions not in particular either the act of creating them or the time yet St Paul saith that By him were all things made visible and invisible and it is evident by discourse of reason that the Angels were made by God That is too bold an assertion of Mr. Hobbes his in his Leviathan part 3. c. 34 Concerning the creation of Angels there is nothing delivered in the Scriptures See more there What can be meant but the Angels by Thrones and the words following Col. 1. 16. Vide Grotium in loc For either they must be made by God or some other maker or else they must be eternal for whatsoever is not made by some maker cannot be made at all and whatsoever is not at all made is eternal Now if the Angels were eternal then were they equal with God in self-being they might be called self-subsisting essences and so should be equal with God standing in no more need of him then he of them owing no more service homage and praise to him then he oweth to them and so they were Gods as well as he and then we should have multitude of Gods not only one God and so should not God be the first and best Essence there being so many others beside him as Good and Omniscient as he wherefore they must be made by some Maker because they cannot be Eternal and if made then either by themselves or some other thing besides themselves not by themselves because that implies an absolute contradiction and if by some other thing then by a better or worse thing not by a more mean for the lesse perfect cannot give being to a more perfect thing for then it should communicate more to the effect then it hath in it self any way which is impossible that any efficient cause should do not by any better thing then themselves for excepting the Divine Majesty which is the first and best there is no better thing then the Angels save the humanity of our Lord Jesus Christ which could not be the Maker of them because they were created some thousands of years before the humanity was formed in the Virgins womb or united to the second person in Trinity We are not able to conceive of their Essence they are simple incorporeal Spiritual substances therefore incorruptible An Angel is a Spiritual created compleat substance indued with an understanding and will and excellent power of working An Angel is a substance 1. Spiritual that is void of all corporeal and sensible matter whence in Scripture Angels are called Spirits Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evil Angels appeared were not natural to them but only assumed for a time and laid by when they pleased as a man doth his garments not substantial but aerial bodies they were not Essentially or personally but only locally united to them so that the body was moved but not quickned by them The Hebrew Greek and Latine words for Spirit signifie breath there is no more subtill being that we are acquainted with then breath being condensed by the cold indeed it may be seen The Angels good and bad are Spirits because 1. They are immaterial and incorporeal 2. Invisible 1 Tim. 1. 16. That was a foolish fancy of the disciples Luke 24. 37. If Christ had been a Spirit he could not have been seen 3. Impalpable Luke 24. 37. compared with vers 39. 4. Incorruptible and immortal they end not of themselves and no creature can destroy them God alone hath immortality 1 Tim. 6. 16. Origine in himself so as to communicate it to others 5. They are intellectual beings all understanding 6. Their spirituality appears in the subtilty of their moving It is a question whether they do transire ab extremo ad extremum without going through the middle parts yet they â—ove like lightening 7. In respect of their strength and power there is a great deal oâ—â—orce in a natural spirit extracted Isa. 31. 3. 2. Created By which name he is distinguished from the Creator who is an infinite Spirit Iohn 4. 24. Nihil de Deo creaturis univocè dicitur 3. Compleat By which an Angel is distinguished from the reasonable soul of man which also is a spiritual substance but incompleat because it is the essential part of man 4. Indued with 1. An understanding by which an Angel knoweth God and his works 2. A will by which he desireth or refuseth the things understood 3. An excellent power of working by which he effects what the
3. 1 Thes. 3. 5. A destroyer Apoc. 9. 11. The old serpent Apoc. 12. 7 9. A roaring lion 1 Pet. 5. 8. The strong man armed Matth. 12. 24. The prince of the world three times Iohn 12. 31. 14. 30. 16. 11. Nay The God of this world 2 Cor. 4. 4. 2. Their nature The evil angels are spirits created at first entire and good Genesis 1. ult Vide Aquin. part 1. Q. 11. Art 4 5. But by a willing and free apostacy from their Creator are become enemies to God and man and for this eternally tormented Iohn 8. 44. It was a totall wilfull malicious apostacy from God with spite and revenge 1. Totall because God never intended to offer to the Angels a second Covenant Heb. 2. 16. 2. With despight and revenge therein lies the formality of the devils sin and of the sin against the holy Ghost 1 Iohn 5. 19. That they are spirits appears by the opposition Ephes. 6. We wrestle not with flesh and bloud and this is to be opposed to those that deny that there are any spirits or that the devils are incorporeal For their sin what when and how it was it is hard to determine That they did sin is plain but the sin is not specified Some say it was lust with women misunderstanding that place The sons of God saw the daughters of men for it is plain the devils were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothy 1 Tim. 3. 6. though there be different opinions about what this pride shewed it self whether in affecting a higher degree then God created them in or refusing the work and office God set them about which some conceive was the ministration or the guardianship of man which trust they deserted or scorned Zanchius thinketh their sin was That they were not contented with the truth of the Gospel concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotency say the Schoolmen Pride seems to be the devils sin by his first temptation of man to be like God Concerning the time when the devil first sinned it is uncertain Tempus lapsus non definit Scriptura It seemeth they continued in their integrity till the sixth day was past Gen. 1. 31. It is likely that neither man nor Angel did fall before the eighth day Gen. 2. 1 2. The devils stood not long Iohn 8. He was a manslayer from the beginning They fell before man that is plain 3. How the devil sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummatively in his will Many of them fell as appeareth Luke 8. 30. there was a legion in one man one of the chiefest as some conceive fell first and drew the rest with him by his perswasion and example That one great Angel now Beelzebub did first fall and then drew after him the rest is likely enough Capel of Tentat part 1. c. 1. It was in all likelihood some prime Angel of heaven that first started aside from his station and led the ring of this highest and first revolt Millions sided with him and had their part both in his sin and punishment B. Hals Invis world l. 3. Sect. 2. Vide Aquin. part 1. Q. 63. Art 8. Yet Voetius seems to doubt of this They fell irrecoverably being obstinate in wickedness The Schoolmen and Fathers give reasons why they fell so and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it again but this is no good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The devil sinned of himself but man was tempted 2. In mans fall all mankinde would have been damned but in the Angels fall not all Angels The best answer is this When they had sinned God out of his justice refused to give them any help of grace by which they might rise from sin and without which it was impossible for them to recover and this is the Apostles argument If God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectual Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sin by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the spirit of errour The devils malice against mankinde appears Gen. 3. where there is an imbred enmity in the devil as likewise 1 Pet. where he is said to be a roaring lion a lion roars when he hath got his prey by way of triumph or when he is hungry and almost starved and so most cruel This malice of his appears in his going up and down the whole world to damn men and that though he get no good by it nay though his condemnation be so much the greater and therefore if God should let him do what he would against us he would first bring all outward misery as upon Iob and then eternal damnation And though he knows God will defend the godly yet he never leaveth to vex them to tempt them to sin to overwhelm them with grief and dispair so that he is opposite to God The devils malice is beyond his wisdom else he would never oppose the people of God as he doth since he doth hereby advance their glory and his own ruine The devils are subtill creatures 1. In nature 2. They have perfect intelligence of all things done in the world 3. They have gotten subtilty by long experience Iob 32. 7. 4. They have strong delusions and great stratagems 2 Cor. 11. 14. 5. Their subtilty appears by their prevailing over the wisesâ— men in all ages and by making choice of the sittest instruments to accomplish their designs When he would deceive Eve he made choice of the serpent when he would deceive Adam he made choice of the woman The devils design was to draw Iob to curse God therefore he spared him two things his tongue that he might be at liberty to curse God and his wife to be a counsellour to him thereto Their craft is seen likewise in their divers and sutable temptations 2 Cor. 2. 12. We reade of his methods Eph. 6. and depths Rev. 3. His first stratagem and device is to observe the naturall constitution of every mans minde and body and to sit his temptations thereunto 2. To observe our natural abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To
that all the labour and pains for the effecting of the agreement lieth upon Christ and he hath done it all God would not trust us for he knows that we cannot satisfie his Justice nor would ever turn to him Christ saith well I will cause them to turn We would never trust God through the conscience of our sins which knowing him to be angry doth bitterly accuse but Christ undertaketh let us not fear he will pacifie him and free us onely let us turn So you see the reason of this Title a Surety of the new Covenant For Christ could not be a Mediator by any other means but by being a Surety seeing without him neither could God in Justice accept us nor would nor could we yeeld him satisfaction or turn to him It is a Question between the Papists and us An Christus aliquid sibi morte meruerit The Papists say Christ merited something for himself viz. Corporis gloriam nominis exaltationem the exaltation of the Name Jesus wherein he was despised that men should bow to it and all the good things he was possest of after death The Scripture seems to oppose this Isa. 9. 6. Zech. 9. 9. Iohn 17. 19. 1 Cor. 1. 30. He suffered for our sins and rose again for our justification He went to the Father to prepare a place for us to intercede for us and that we might sit together with him in heavenly places The Surety quà Surety cannot do or suffer any thing for himself but for those for whom he is a Surety All that Christ did was for us he was a Prophet and Priest for us The humane nature when it is united to the Godhead is worthy of all the glory Bellarmine urgeth that place Ephes. 2. 8 9 10. His humiliation is not held to be the meritorious cause of his exaltation but his exaltation is described as a following reward of his humiliation By the name Jesus Christ is meant Jesus himself as Estius confesseth see Act. 3. 16. 5. Now follows the Title Christ to be considered the word signifies Anointed John 1. 41. 4. 25. Quis nescit Christum ab Unctione appellari August Anointing is pouring oyl upon a thing or person this oyl was used to Kings as Saul David Salomon Iehu Ioash and to Priests as to the High-priest at the time of his admission to succeed in his Fathers room and to all the Priests when they were first admitted unto their function for them and theirs and it was also used to Prophets sometimes and to holy things that were to be consecrated to God Thus the Tabernacle and other instruments were anointed It served to set these things apart to cause God to accept them for his own use and so to design those persons to those offices assuring themselves and others that God would accept and assist them in their places that he did give them Authority and would give them gifts fit for that place Now therefore our Lord Jesus is called Christ because he was anointed with the Spirit The oyl of gladnesse above his fellows as the Apostle speaketh in which Title are comprehended three special offices of his a Priest Prophet and King Christ had the wisdom of a Prophet the holinesse of a Priest and the power of a King He was a King to take away our Rebellion a Prophet to take away our ignorance a Priest to take away our guilt Some were Priests and Prophets so was Samuel Some a Priest and a King so was Mâ—lchisedech some a Prophet and a King so was David none but Christ was a Priest a Prophet and a King Trismegistus a great King a great Priest and a great Prophet There is a difference between the anointing of the Kings Priests and Prophets of the Old Testament and the anointing of Christ. 1. In the efficient cause they were anointed mediately by other Prophets and Priests Christ immediately by God himself 2. In respect of the matter they were anointed with external oyl he with internal that is invisible of the Spirit 3. In respect of the end they were anointed for an earthly and worldly Kingdom he for an heavenly and eternal 4. In respect of the effect Christs anointing profits us the anointing of the Spirit descends from him as the Head upon us his members Ioh. 1. 16. He was anoin ted 1. Extensivè so as King Priest and Prophet 2. Intensivè others were but sprinkled Psal. 133. Now for his priestly function it is the first in order of nature though in time of executing it be not first For God must be first reconciled unto the creature by the taking away of sinne afore any good thing can be done to him or for him He is called our Priest Psal. 110. 4. A great high Priest in the house of God Heb. 2. 17. 3. 1. A faithful high-Priest Heb. 2. 17. A high-Priest of good things to come Heb. 9. 11. Our Advocate 1 John 2. 2. A Ransom 1 Tim. 2. 6. The Lamb of God John 1. 29. The Lamb slain from the beginning of the world Revel 13. 8. A Propitiation Rom. 3. 25. Our Peace Ephes. 2. 14. The Kingly and Prophetical Office are both grounded on his Priestly Office the end of this was to apply the fruit and benefit of all though Christ entered upon all his three Offices at once This Priesthood must be considered in its properties and parts The properties of Christs Priesthood are these 1. It is not a Typical but a Real Priesthood in which not the shadows of things which cannot take away sin are offered but the thing which it self was the complement of all the shadows so it differs from the Aaronical Priesthood for it was but a type for the time being 2. This is an eternal Priesthood not to be determined sooner then this whole world must determine Christ is called A Priest for ever See Heb. 7. 24. 8. 6. The vertue of this Priesthood began with the first sinner that was pardoned and continues to the last by him are all accepted that are accepted and without him none were nor can be accepted The Fathers that lived before he was offered enjoyed the benefit of his offering as well as we that live after neither was the fruit any other or lesse to them then to us because that bloud was reputed by God as shed from the beginning and the Priesthood a Priesthood that hath no end in regard of the efficacy of the Sacrifice 3. It is a holy Priesthood Heb. 7. 26. 9. 14. It behoveth us to have an holy Priest separate from sinners the high-Priest offered for his own and the peoples sins but Christ was stricken for our iniquities He was holy in his Nature harmlesse in his Life undefiled in both All the Sacrifices of the Law were to be without blemish the Priests were to be without corporal blemishes a type of Christs moral holinesse 2 Cor. 5. ult 4. It is an unchangeable Priesthood because it was made not
ordinary custome among the Romans It is a gracious sentence of God the Father on a believer whereby for Christs sake he cals believers his children and really admits them into the state and condition of children He cals us sons Gal. 3. 26. 4. 4 5. and admits us into the state and condition of sons I will be their Father and they shall be my children It is amongst men a remedy found out for the solace of a father which hath no childe by taking one to the right of an inheritance who by nature hath no claim to it 1. There is the election of him that would have him 2. The consent of the adopted 3. He called him Son in the Court when the Lord makes believers his children he thus adopts them There is a difference yet between divine and humane adoption 1. Man puts not a new nature into the party adopted God when he adopts he makes them new creatures 2. Man is moved to this many times by some perfection or apprehended excellency in the party so Pharaohs Daughter because she saw Moses a fair childe took him for hers but it is not so with God there is no good but what he works Ezek. 16. 6. 3. They adopted for their comfort and because they had no sons on whom to bestow their inheritance but God infinitely delighted in his own natural Son and he needed not us he hath his Angels to glorifie him How this Adoption is wrought It is done by applying of Christs Sonship to them The applying of Christs righteousnesse to us makes us righteous and the applying of his Sonship to us makes us the sons and daughters of God Christ being the first-born is heir and all Gods people co-heirs with him Rom. 8. 16 17 18. What Benefits have we by it All the whole work of our Redemption is sometimes exprest by it Iohn 1. 11. The glory of heaven is laid down in this one word Rom. 8. 15. We groan that we might receive the adoption of Sons The Benefits thereof are brought to two heads 1. We are really cut off from the family from which we sprung old Adam sin hell we are now no more in a sinful condition 2. We are ingraffed into Gods family and have all the priviledges of a natural son By the Law of the Romans one might do nothing to his adopted childe but what he might do to his own begotten Son By this means 1. They receive the Spirit of Sanctification Rom. 8. 15. 2. They have the honour of sons Iohn 8. 35. 3. They have the boldnesse and accesse of sons May cry Abba Father they may come to God with open face as men freed from condemnation Ephes. 3. 12. 4. They have the inheritance of sons Rom. 8. 27. they have a double right to heaven Titulo Redemptionis Adoptionis Three things will shew our Adoption 1. Likenesse to the Spirit of Christ thou wilt be holy as he is 2. Thou wilt bear an awful respect to God the childe honours the Father 3. There is the Spirit of prayer the childe comes to the Father to supply his wants CHAP. VI. Of Iustification THis word is used in Scripture sometimes to celebrate with praise Luke 7. When they heard this they justified God 2. To commend ones self being puffed up with the thoughts of our righteousnesse so the Lawyer willing to justifie himself 3. To be freed as he that is dead is justified from sin 4. It is taken for the declaration of our Justification as some expound that Was not Abraham justified by works Justification or to justifie in Scripture is not to infuse in a man righteousnesse by which God will pronounce him righteous but is taken for Gods absolving of him in the Court of free-grace not laying his sins to his charge and withall giving him the right to eternal life because of the obedience of Christ made his It is a judicial act Psal. 143. 2. 2. It is opposed to condemnation a Law term Prov. 17. 15. Rom. 8. 33 34. taken from the Courts of Judicature when the party accused and impleaded by such adversaries is acquitted There is a great difference between Vocation and Justification Vocation precedes Justification follows Justification praesupponit aliquid viz. Faith and Repentance Effectual Calling ponit haec non autem praesupponit The Doctrine of Predestination is handled in the ninth Chapter of the Romans and the first of the Ephesians of Justification in the third and fourth Chapter of the Romans of the first sinne of Adam in the third of Genesis and fifth of the Romans of the Lords Supper in 1 Cor. 11. of the Office of Ministers 1 Tim. 3. of Excommunication 1 Cor. 5. of Assurance â— ep Iohn Some say Justification hath a twofold notion Sometimes to justifie us to make us just thus God did make Adam just and justified him by making him a perfect holy good creature this is called the Justification of infusion But properly it is a Law term and to justifie is to declare one just and righteous Thus we are said to justifie God that thou maist be justified when thou judgest we do not make but pronounce him just Justification is a judicial Act of God the Father upon a beleeving sinner whereby his sins being imputed to Christ and Christs righteousnesse to him he is acquitted from sin and death and accepted righteous to eternal life In which description there are four things 1. The Authour who it is that justifieth God the Father Rom. 3. 29 30. 18. 33. it is God that justifieth and it is done by God as a Judge of the quick and dead 2. The object of it who it is that is justified a believing sinner Rom. 3. 16 17. Iohn 8. 21. 3. The matter of it the righteousnesse of Christ imputed to him the righteousnesse of Immanuel of God made man 1 Cor. 1. 30. He is the Lord our righteousnesse 4. The form it is a sentence pronouncing or declaring us free from sin and death and accepted of God There is an imputation which ariseth from inherent guilt so our sins were not imputed to Christ 2 Cor. 5. 21. 2. Which is founded in a natural Union so Adams sinne is imputed to us but neither the filth nor guilt of Adams sinne were conveyed to Christ he came of Adam in a singular dispensation by vertue of that promise The seed of the woman shall break the Serpents head 3. By way of voluntary susception Christ submitted to our punishment he was made sin by Covenant by treating with his Father The debt of a believing sinner is reckoned to Christ and the obedience of Jesus Christ is really reckoned to a believing sinner The result of which exchange is the acquitting of a sinner from sinne and death All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him Christ became our Surety God layed on him the iniquity of us
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
will be more merciful I will even stirre up my self to shew mercy Is it not my duty Will it not be my profit Shall I not have the benefit of it Must I not obey Gods Commandments Away objections away fleshly reason I must be merciful and by Gods help I will be merciful I can no further be a true Christian then I am merciful Lastly Must follow practice a man must consider of some present occasion that requireth the exercise of mercy or if he finde none he must open his purse and lay aside some pence or shillings or pounds as his estate will afford and say This I will sequester from my self and lay aside for the performance of the next work of mercy I meet with occasion of performing if one have not done so already he must begin now and put aside some such summe as his present abundance may well spare and say This shall be by me till the next opportunity of a merciful deed and then will I bestow some or all of it as need requireth This is the way to make you merciful Meditate Pray Resolve Practice these four things will work any grace and increase it The chiefest impediments to mercy remov'd 1. Taken from our selves 2. From those we should shew mercy to 3. From others First From our selves one is I have little enough for my self and mine own I have such a charge and but such an estate and what would you have me do if I should give still I might soon give all away To which I answer First Dost thou think thou shalt have the more for thy self and thine because of pinching from works of mercy Hath not God said in his word He that saveth more then enough it is only for poverty Nay thy saving from works of mercy will cause God to crosse thee in other things with sicknesse ill debters losse of cattel unfaithful servants riotous children with some or other losse in thy body or state but if thou wouldst give to the poor thou shalt be blessed and have abundance 2. This is a self-loving heart thou maist have for thy self and thine Hast not thou some overplus too if thou wouldst think any thing enough for thy self and thine Secondly Some object they have not wherewithall to be merciful in so great quantity Answ. He that hath wherewithall to fare well and go well himself and to dispatch any other thing that he desireth hath wherewithall to shew mercy too if he want not will when thou wantest any thing for thy self thou canst finde wherewithall to supply thee but when God cals for it in works of mercy thou hast it not this is to adde lying to unmercifulnesse and to go about to mock God as well as disobey him 2. From others I am as merciful as such and such I answer 1. Thou canst not tell what another doth in secret But 2. Suppose thou art so God hath not given the liberality or mercy of men to thee for a patern and president of mercy but his own Be mercifull as your heavenly Father is mercifull 3. What harm is it if thou shouldst outstrip others in mercy and gain a greater blessing to thy self then they do seek after Objection 3. From the persons to whom Their faultinesse and unworthinesse in regard of ill carriage in general or to ones self First They are idle unthrifty carelesse I answer Art thou sure of it or dost thou think so or hast heard so Take heed of following thy own conceit and receiving others slanders for then thou wilt adde slandering to thy unmercifulnesse Hast thou ever admonished them heretofore and laboured to amend them if not it is not hatred of sinne that makes thee withdraw from shewing mercy but unwillingnesse to shew mercy that makes thee pretend hatred of sin and so here is hypocrisie as well as unmercifulnesse but if thou hast told them and they would not amend then admonish and help too for so doth God to thee or else thou must perish And if thou alledge particular injuries against thy self or unthankfulnesse know that of all persons to whom one should shew a work of mercy none should be prefer'd before such a one for this is most nearly to resemble God in mercy who doth good to those that rebell against him And his mercy is not spiritual that cannot hold out to be merciful to his enemies Here is the perfection of a Christian mans goodnesse he will do good to them that do evil to him Patience Patientia est malorum quae aut inferuntur aut accidunt cum aequanimitate perlatio Lactan. l. 5 de Iustitia It is a grace of the sanctifying Spirit of God whereby the soul doth silently and freely submit to the will of God in bearing its own burden without inordinate sorrow or fretting discontent 1. A grace of the sanctifying Spirit not a natural or moral patience but wrought by Gods Spirit Gal. 5. 22. the foundation of it is laid in regeneration 2. It is a silent submission to the will of God David had a great trial by his Sons treason and Subjects rebellion yet he submits to Gods appointment 2 Sam. 15. 26. Levit. 10. 3. 3. It is a free submission Act. 21. 13. Paul lookt on his sufferings as a Sacrifice Phil. 1. 27. therefore it was to be voluntary 4. Must submit to God in bearing his own burden the object of it is malum triste a man must take up his crosse Ezek. 24. 16. Lam. 1. 10. 5. He must bear it without inordinate sorrow or anger Marks of Patience 1. Such a one will finde matter to blesse God in the greatest evils he lies under Nemini mirum debet videri si pro nostris saepè delictis castigamur à Deo Immo vero cum vexamur ac premimur tum maximè gratias agimus indulgentissimo Patri quod corruptelam nostram non patitur longius procedere sed plagis ac verberibus emendat Ex quo intelligimus esse nos Deo curae quibus quoniam peccamus irascitur Lactant. l. 5. de justitia 2. Such a one more desires the right use of the crosse he lies under then to be freed from it 3. Such a one will not give over serving God loving and fearing him for any evil he lies under 4. He will seek deliverance only in Gods way Heb. 11. 35. If God will not help Saul he will seek to a Witch Flectere si nequeo superos Acheronta movebo 5. A patient heart will wait Gods time as well as go his way Hab. 2. Psal. 27. lat end 6. Till deliverance do come he can finde matter of joy and comfort in God in the midst of all pressures Hab. 2. 17. Paul and Sylas sang in the stocks Motives or Arguments to perswade the heart to patient bearing of Afflictions I. From God consider 1. His absolute Soveraignty over us and all creatures he may throw thy soul and body into hell if he will Psal. 39. 2. His infinite
In the nature of the thing A debt is the not paying of some thing which is due and reason a man should pay and perform So sin is the not tendring unto God the due service and homage which we are bound in reason and conscience to perform unto him since we are his creatures and have received all from his bounty and that upon condition of obeying him we are bound to obey and serve him in and with all seeing the same goodnesse which gave them doth also continue them to us Secondly In the effects of it which are principally two 1. A man is still liable to actions and suits for it in the Courts of humane Justice and to Writs and Arrests for that purpose and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right So are we by sinne made liable to the bitter and terrible accusations of our consciences and to divers punishments and miseries as it were arrests or writs summoning us to appear before Gods Tribunal whither at length also death will drag us in spight of our hearts there to answer for our sins but with this difference that there is no shifting or escaping these arrests 2. A man not having to pay forfeits his body to imprisonment by the just sentence of the Judge So we have forfeited our souls to the suffering of Gods most â—itter wrath and displeasure and to the suffering of eternal torments in hell Thirdly In the discharge A debt is discharged upon two considerations either paiment and satisfaction or free pardon And paiment is either made by the parties self or by some other in his behalf with the consent and acceptation of the Creditour We our selves can make no satisfaction nor paiment to Gods justice but Christ our Surety hath made satisfaction to his Fathers justice and he was accepted for us As we or For we forgive This noteth not any deserving to have our sins forgiven by reason of our forgiving them that offend us But it is added for our instruction to teach us that the Lord requireth this at our hands to be merciful because he is merciful and for our comfort to assure us that if we pardon others God will pardon us Equality is not here to be understood but likenesse for although we cannot be equal with the Lord yet we must be like him although we cannot forgive and love in the like measure yet we must in like quality we must forgive truly as God doth perfectly So that the meaning is we desire the Lord to forgive us for even we also unfeignedly forgive our brethren Our forgivenesse of others cannot be a Samplar by which the Lord should pardon us for we desire better pardon then we can shew to others 2. Our brother cannot offend so much against us as we do against God therefore we beg a greater pardon It is to be understood but 1. As an argument to presse the Lord to pardon us 2. As a qualification of one that would be pardoned if we would be pardoned we must pardon 3. It is a sign whereby we may conclude that we are pardoned In trespasse there are two things Damnum injuria A damage this may be so great as we may seek satisfaction but we must pass by the wrong There are divers Reasons why we should forgive our brethren the injuries they offer to us First From God who not only commands it but hath given us an example to imitate for he is plentifull in forgivenesse Exod. 34. 7. He so great and infinitely excellent above us pardons us farre greater indignities then the injuries offered to us Secondly From our selves We have more grievously offended God then any can us and some other men perhaps as much Thirdly From our Brethren which have offended us they are our brethren men and women as we are have one Religion serve one God and trust in one Saviour Forgive we pray thee said Iosephs brethren to him the trespasse of the servants of the God of thy Father Those which offend us are the servants of the God of our Fathers even of the same God whom we and our fore-fathers have worshipped Fourthly From the duty it self 1. In regard of the danger that will follow if we do it not being excommunicated as it were from Gods house and all his Ordinances Forgive us as we forgive others but we forgive not others 1. Our prayers are turned into sin for we lift not up hands without wrath 2. We hear in vain having not put off the superfluity of naughtinesse 3. We come to the Sacrament to no purpose for we have not purged out the old leaven Mat. 5. 24. 2. We are uncapable of any comfortable assurance of the remission of our sins Matth. 6. 15. and consequently of life everlasting 2. In regard of the good we shall obtain if we do it 1. We may know by this that God hath forgiven us We love because he first loved us 1 John 4. 19. and we forgive because he first forgave us 2. We may hereby comfort our souls in the day of temptation when the conscience is perplexed with doubting of pardon We shall be forgiven we have Gods promise for it Matth. 6. 14. our forgivenesse doth not deserve forgivenesse but it is only a sign and assurance of it our services are acceptable and our souls capable of eternal felicity it brings a great deal of ease and quietnesse to the minde For so farre as any man can forgive a wrong so farre it ceaseth to vex him not the injuries we receive disquiet our hearts and interrupt our peace but the frowardnesse of our spirits which cannot pardon and passe by these wrongs Petition 6th And leade us not into temptation but deliver us from evil In the former Petition we begged the grace of justification in this we crave the grace of Sanctification In the former we asked freedom from the guilt of sin In this we crave deliverance from the evil and corruption of sin and strength against tentations alluring us thereunto This Petition well followeth the former For when it pleaseth the Lord to forgive sin he delivereth them from being hardened therein Knewstub on the Lords Prayer Leade us not into or rather bring or carry us not into It is one thing to tempt and another thing to leade into tentation We do not desire not to be tempted but when we are tempted to be delivered from evil that we quail not in the tentation And so our Saviour praieth Iohn 17. 15. Therefore these two branches are not to be distinguished into two Petitions as the adversative particle But sheweth As if we should say O Lord do not thou give us over to the tempter nor leave us to our selves but with tentation give an issue that we be not overcome in the tentation but preserved and delivered from evil Temptation is that whereby we take knowledge or proof of any thing Deut. 4. 37. Temptation unto sin is here
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the 〈…〉 e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
we declare what a worthy and reverent estimation we have of the Lord as by speaking all good of his Name Word and Works and in our lawful callings by ordering and behaving our selves wisely and graciously Rogers seventh Treatise of the Commandments c. 15. Thus B. Downame and Wollebius also interprets this Commandment The gracious heart sees God in every thing Exod. 15. 1 2 3. Deut. 33. ult Iudg. 5. 3 4. 1 Sam. 2. 2 3. In afflictions I held my peace because it was thy doing saith David in mercies Gen. 33. 10. See ver 4. Psal. 44. 3. Reasons 1. The Lord promiseth this as a great mercy Matth. 5. 8. See God in all his dispensations here and beatifically in Heaven 2. This will set one in Heaven Matth. 18. 20. the Saints in Heaven injoy God in all 3. The Lord requireth this of us he alone should be exalted Isa. 2. 17. Rev. 21. 22 23. Now we will proceed to shew what things are 1. Required in this Commandment 2. Forbidden in this Commandment The things required may fitly be drawn to these two head 1. A due and right use of such holy actions as fall out to be performed in and with our common affairs by which we do call God himself as it were to intermeddle with our businesses and affairs 2. A right and due behaviour in our common affairs so far as they may any way touch God or concern him For the first there are say some though this be controverted two holy actions whereof we have many occasions to make use of in our ordinary dealings these are An Oath A Lot An holy action is that which hath God for the next and immediate object and which is done for the exercising of holiness either in whole or in part as for the next immediate end thereof which description doth sufficiently distinguish the thing described from all other things and agrees to all such things which are of that kinde and this description doth equally agree to these two forenamed things viz. a Lot and an Oath both of which are holy 1. For an Oath I will declare 1. The nature 2. The use of it For the nature of an Oath there are the essential or proper parts of it and the next and proper end whereto those parts are to be applied in the taking of an Oath The parts of an Oath I tearm those several and distinct acts which are included in it and each of which must be conceived to be done at least implicitely when we take an Oath There are four in all 1. An Affirmation or Negation either narrative or obligatory that is either barely declaring what is or is not or else binding one to or from some thing and this it hath common with common speech 2. A confession of Gods Omniscience Omnipotence Justice Authority and other like holy Attributes all included in the mention of his holy life in that usual form of swearing The Lord liveth 3. Invocation of Gods Name or a calling upon him to shew these holy Attributes of his in bearing witness to the truth of that which we do swear Assumere Deum in testem dicitur jurare quia quasi pro jure introductum est ut quod sub invocatione divini testimonii dicitur pro vero habeatur Aquin. secunda secundae q. 8. art 1. 4. Imprecation against our selves or a putting over our selves into his hands to be by him punished according to his power and justice if the thing we affirm be not true or if we do any way falsifie our Oath Wherefore these two parts are frequently expressed in an Oath though they be most times omitted and the bare Name of God mentioned saying The Lord liveth The Apostle saith God is my witness whom I serve with my spirit in the Gospel of his Son And I call God to record against my soul. And Ruth takes her Oath in these tearms The Lord do so to me and more also if any thing but death shall separate betwixt thee and me So Solomon God do so to me and more also if Adonijah have not spoken this word against his own life These are the parts of an Oath The end or purpose to which these all must be applied is the ending of some doubt or controversie and so setling of peace and quietness for so saith the Apostle Heb. 6. 6. An oath for confirmation is to them an end of all controversies For God is so great a lover of peace and concord amongst men that he is well pleased that they make use of his Name for the preventing of dissention and establishing of peace To these two things must be added a third that we may fully know the nature of an Oath and that is the object of it or the person to be sworn by which should have been named in the first place and that is God himself as witnesseth the Prophet Jer. 4 2. Thou shalt swear the Lord liveth So Deut. 6. 11. Thou shalt fear the Lord and serve him and swear by his Name 10. 20 Thou shalt cleave to the Lord and swear by his Name These things now laid all together give us to understand the true nature of an Oath viz. That it is an holy action wherein we refer our selves unto God as a competent witness and Judge for the confirmation of the truth of our speeches to make all doubts and controversies cease See Robinsons Essayes Observ. 49. Hitherto we have seen the nature of an Oath let us search into the use of an Oath and shew 1. Upon what occasions it is to be used 2. In what manner it is to be used The occasions of using an Oath are for the satisfying of one that requireth or will accept it in a thing of some weight either for it self or for the consequents whether it be before a Magistrate judicially or in private speech as also for the tying and binding ones self to do or not to do a thing of some moment which I might else by some occasion be altered in In all these cases we have examples of good men that have used swearing and therefore we may also lawfully swear To satisfie another that requires it Abrahams servant took an Oath about the taking of a wife for Isaac and Ioseph about burying his father in Canaan and the Israelites about burying Iosephs bones To satisfie another that would accept the same Paul swore to the Romans and Corinthians of his good affection to the one and the cause of his not coming to the other To binde himself Solomon sware to put Adonijah to death and Ruth to go with her mother and the Prophet Elisha not to leave Eliah So when it falleth out that in a matter of some moment there is cause of satisfying another in giving him assurance that I speak truth or of binding my self to speak truth and accomplish the truth of my words then it is an honour to God that we interpose his Name to assure others and tie our selves to
Son Vide Bezam * Hoc testimouio utuntur omnes Patres contra Arianâ—s ut probent uâ—am esse essentiam Patris Filii Bellar. de Christ. l. 1. c. 6 * Ariuâ— stumbled at the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord created me and on that corrupt Translation grounded his heresie That Christ was a creature Christ is God by nature Gal 4. 8. which place was strongly urged by Mr Cheynel against Earbury who held that the Saints have the same fulnesse of the God-head dwelling in them as it doth in Christ and that the Spirit is but the power of God in the man Christ An Account given to the Parliament by the Ministers sent by them to Oxford In the first Nicene Councel gathered together against Arius the Prince of all Hereticks who denied the Divinity of Christ there were 318 Bishops A man would think that there were but small difference it is but a little Iota between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the right believers could never be brought as Theodoret witnesseth either to omit the one or admit the other Dr Prideaux Ephesus Backsliding Iustinus 1. Imperator Edicto praecepit ut ne quis vel unicam syllabam in Doctrina Ecclesiae orthodoxae de Trinitate mutaret addita hac ratione quod in ipsis syllabis veritas fidei contineatur Vedel de Prud. vet Eccles l. 3. c. 3. * Vide Bellarm. de Christo l. 1. c. 13 14 15 16 17 18 19 20. The holy Spirit 1. Works grace in the hearts of all Gods people that is done by an almighty power Ephes. 1. 19. therefore â—e iâ— an omnipotent Essence 2. Dwels in the hearts of all Gods people therefore he is omnipresent 3. Assists the people of God in their prayers and increaseth their graces therefore he is an omniscient God In the Apostles Creed as I believe in the Father and in the Sonne so in the holy Ghost Credimus multuâ— sed in â—ibil praeterquam in Deum credimus Quid est in aliquem credere â—isi â—â— per omnia assentiri atque in â—o omnem spem â—iductâ—m collâ—cdrâ— Hoc autem â—â—lli creaturoe sed Deo duntaxat convenâ—â— 1 Pet. 1. 21. He is called the Spirit of truth Iohn 14. 26. the Spirit of adoption Rom. 8. 15. the Spirit of sanctification Rom. 1. 4. the Spirit of renewing Tit. 3. 5. Rom. 9. 1. Una tautum est in Deitate Persona Spiritus Sanctus est ut verba Christi ad Apostolos indidicant Luc. 24. 49. Cateâ—h Eccles. Polou c. 6. Vide plura ibid. The Father â—s prima Persona in order not in dignity 2. The fountain and original of the Derty unto the Sonne and the holy Ghost unto the Son giguendo unto the holy Ghost together with the Son spirando 3. He is unbegotten and proceeding from none Mr Dowâ— on Iohn 17. 1. Proprietates patris personales quibus à filio distinguitur Spiritu sancto sunt duae 1. Esse à se Pater enim ab alio non est 2. Gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wendelinus Quinque dicuntur de Deo Paternitas innascibilitas filiatio processio communis spiratio August Paternitas innascibilitas conveniunt solummodò Patri Filiatio tantummodò Filio Spiritui verò sancto processio communis spiratio Patri Filio respectu Spiritus sancti Raym. Mart. Pugio adversus Iudaeos part 3. Dist. 1. c. 5. Cartwright in his Harmony saith Hic locus eximius est ad asserendum processum Spiritus à Filio meaning Iohn 14. 15. The holy Ghost is called the Spirit of Christ and of the Sonne Rom. 8. 9. Gal. 6. as he is called the Spirit of the Father Mat. 10. 20. because he is breathed from both Vide Aquin. Sum. Theol. part 1. Quest. 36. Art 3. 4. In Ecclesiaveteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in templo caâ—tari solebat quam orthodoxi hoc modo 〈◊〉 Gloria Patri Filio Spiritui Sancto in secula seculorum Ariani autem glorioe Filii Spiritus Sancti detpaheâ—tes fic eam concipiebant Gloria Patri per Filium in Spiritu Sancto Vedel de prudentia veteris Ecclesioe l. 2. c. 5. Dr Field somewhat qualifieth this opinion of the Grecians and saith they differ but modo loquendi they held saith he that the holy Ghost was not à Patre Filio but à Patre per Filium See Dr Halls Peace-maker Sect. 4. 1 Cor. 8. 6. Rom. 11. 36. Heb. 1. 2 3. Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nee fructuosius aliquid invenitur Aug. 1. de Trin. Simon Magus was the first man that denied the Trinity of Persons he saith they were Diversa nomina sub diversa operatione Irenaeus The Turks at their prayers use often to reiterate these words Hue Hue Hue that is He he he alone is God or There is but one only supreme power which they do in derision of Christians who as they say adore three Gods He who denies any one Person doth not worship the true God as the Jews and Turks and too many others in these dayes Iohn 16. 2. 1 Iohn 2. 22 23. No man can know the Father nor believe in him Iohn 14. 2. but by Christ. Vide Vedel de Deo Synagoga l. 1. c. 6. There are two sorts of the Works of the Lord. 1. Immanent terminated in himself his Decree 2. Transient the execution of his eternal decree in time 1. Quid nominis 2. Quid Rei a Decretum Dei est definita ejus sententia de rebus omnibus per omni potentiam secundum confilium suum efficiendis Ames Medulla Theol. Ephes. 1. 11. b Decretum Dei est actio illius interna atque aeterna quae ex rebus possibilibus atque indefinitis ea omnia sola quae jam fuerunt sunt erunt secundum sapientiae suae judicium immutabili liberrimae voluntatis placito ut ita fierent ad suam gloriam rectè praefinivit Gomarus in Thesibus Decretum est actio Dei ex confilio proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò immutabiliter tamen liberè defimens Remonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti sed conditionatum tantum Ames Cotan Though the Lord hath decreed sin to be yet he decreed it not as sin but as a means of the manifestation of his Justice on the wicked and grace on the Saints Ipsum peccatum quamvis non qua peccatum praefinitur in ipsa tamen praefinitione certò videtur aliquo modo dici potest decreti illius consequens effectus autem nullo modo Vult Deus actus bonos qua actus qua bonos malos qua actus non qua malos Rescript Ames ad responsuâ— Grevinch c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5 6 7. 1 Cor. 10. 13. *