Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Leigh's Body of Divinity A SYSTEME OR Body of Divinity Consisting of TEN BOOKS Wherein the FUNDAMENTALS and main Grounds of RELIGION are OPENED The Contrary ERROURS REFUTED Most of the CONTROVERSIES Between US the PAPISTS ARMINIANS and SOCINIANS Discussed and handled SEVERAL SCRIPTURES Explained and vindicated from corrupt Glosses A Work seasonable for these times wherein so many Articles of our Faith are questioned and so many gross Errours daily published By EDWARD LEIGH Esquire and Master of Arts of Magdalen-Hall in OXFORD Quisquis bonus verusque Christianus est Domini sui esse intelligat ubicunque invenerit Veritatem August de Doctrina Christiana l. 2. LONDON Printed by A. M. for William Lee at the Sign of the Turks-head in Fleet-street over against Fetter-lane M. DC LIV. TO ALL THE Orthodox and Godly MAGISTRATES MINISTERS AND PEOPLE of ENGLAND who are Lovers of Truth and Holiness I Am not ignorant that the Socinians make sport in their Books with the Protestant Authours because they call themselves the Orthodox and say We use that as a spell thinking thereby to charm all dissentiates And some that plead for Universal Redemption Apostasie of the Saints and such corrupt Doctrins seem to slight those mormolukes of Arminianism Pelagianism Socinianism Yet there are those who are Orthodox whose judgement is sound in matters of Faith and there are also without question many in these dayes who are Hetrodox and unsound in the Faith We have no such custome nor the Churches of Christ saith the Apostle 1 Cor. 11. 16. The concurrent judgement of the Reformed Churches is not to be slighted That saying of Vincentius Lirinensis cap. 5. in Commonit adversus Haereses is worthy our serious consideration Mos iste semper in Ecclesia viguit ut quò quisque foret religiosior eo promptius novellis adinventionibus contrairet That custome saith he hath still flourished in the Church that the more religious any one was the more readily he would oppose new inventions Truth is precious and should be maintained Errour is dangerous and should be opposed Buy the truth and sell it not saith Salomon Ierusalem is called a City of truth Zech. 8. 3. The Church is called the pillar and ground of truth 1 Tim. 3. 15. Christ came into the world that he might bear witness to the truth Iohn 18. 27. The Prophet Ieremiah complains That none were valiant for the truth Contend earnestly for the Faith which was once delivered to the Saints We can do nothing against the truth but for the truth saith Paul It is made a sign of Christs sheep Iohn 10. 4 5. to take heed of errours and false teachers Our Magistrates should do well to follow the examples of our Iosiah King Edward the sixth and Queen Elizabeth Two things in King Edward 1. In his honouring the Word of God 2. In his opposing of errour and false worship When he was crowned they put into his hands three Swords he answered there was one yet wanting the Word of God the Sword of the Spirit which was farre to be preferred before all those When he was pressed by Bishop Ridley and others to tolerate his Sister Masse in her own Chappel he would not though importuned yeeld thereunto saying He should dishonour God in it and being much urged by them he burst out into tears and they affirmed That he had more Divinity in his little fingers then they in all their bodies Queen Elizabeth after her Coronation when the Bible was presented unto her at the little Conduit in Cheapside she received the same with both her hands and kissing it laid it to her brest saying That the same had ever been her chiefest delight and should be the Rule by which she meant to frame her Government Fregevill a wise French Writer in his Apology for the general cause of Reformation observes two memorable things in Queen Elizabeths Government 1. That under her first Reformation had free and full course throughout England 2. That she was a favourer of the Clergy She once in her Progress visiting the County of Suffolk all the Iustices of Peace in that County met her Majesty every one of them having his Minister next to his body which the Queen took special notice of and thereupon uttered this Speech That she had often demanded of her Privy Councel why her County of Suffolk was better governed theu any other County and could never understand the reason thereof but now she her self perceived the reason It must needs be so said she where the Word and the Sword go together It is the Duty of the Magistrate not onely to regard that the life of his Subjects be civil and honest but also that it be religious and godly Therefore we are taught to pray for them that we may live under them a peaceable life not onely in all honesty but also in all godliness or true worship of God as the word used by the Apostle doth signifie Therefore the King was commanded to take a copy of the whole Law and not of the second Table only implying that he should look to the execution as well of the first Table as the second Ministers also should appear for the truths of God and be able now if ever to convince the gain-sayers Tit. 1. 9. The Scripture is profitable for doctrine and for reproof 2 Tim. 3. 16. Shall we have the Pelagian Doctrine of Free-will and the power of nature pleaded for and our Bertii maintaining the Apostasie of Saints and shall we have no Bradwardines to write de causa Dei nor Augustines de bono Perseverantiae I remember when the worthy Prolocutor of the Assembly with other Divines brought in the Confession of Faith into the House of Commons he said They had been the longer and had taken the more pains about it that it might obviate the errours of the times Sozomen relates a very remarkable story to this purpose When the Synod of Nice was called against Arius many of the wiser Heathens came thither to hear the Disputation there One Philosopher among the rest behaved himself very insolently there and petulantly derided the Christian Ministers an old plain countrey-man ex illustrium confessorum numero being not able to brook his arrogancy desired to dispute with him and having a last gained liberty he began thus Philosophe audito VNVS EST DEVS COELI TERRAE c. Hear Philosopher making a Confession of his Faith there is one God maker of Heaven and Earth and all things Invisible and then shew'd how Christ was born of a Virgin and conversed here with men and died for them and should after come to judge men for all that they had done here on earth and then concludes That these things are so without any other curious search we certainly beleeve Therefore do not spend your pains in vain in a curious refuting of these things which are only rightly understood by faith or in searching how they
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
saying Thus saith the Lord. 2. By the general Testimony of all men by the universal and constant consent of all Nations in the world Rom. 2. 15. It is called a Law written in their hearts all publikely confess and profess their belief of God we never read nor heard any so barbarous and uncivil which acknowledged not a Deity There is no History which sheweth the manners of any people but sheweth also their Religion All Commonwealths had always something which they worshipped and called in their language God this principle is written by God himself in the Table of every mans soul. That which is written in the hearts of all men which with one mouth all acknowledge must needs be a truth seeing it is the voyce of reason it self Munster in his Cosmography and Orteliâ—s in his Theatrum Orbis have delivered unto us not onely a Cosmographical description of all Countreys but also a Tropographical description of their manners yet neither of them hath noted any Nation to be without all Religion f none to be profest in Atheism Idolatry it self as Calvin observes in his institutions is hujus conceptionis amplum documentum a sufficient Testimony of a Deity men will rather have false Gods then none and worship any thing then nothing Hinc quod homines naturaliter hanc propositionem tenent Deus est nata est omnis idololatria quae sine cognitione divinitatis non venisset in mundum Lutherus in cap. 4. ad Galat. See Isa. 44. 15 17. Porrum Caepe nefas violare ac frangere morsu O sanctas gentes quibus haec nascuntur in hortis Numina Iuvenal Satyr 15. Pythagoras Plato and all the Poets began their works with Gods name A Iove principium musae Socinus affirms that there are whole Countreys found at this day which have no sense or suspition of a Deity which is very false for God never suffered the Gentiles so to walk in their own ways as to leave himself without all witness among them Acts 14. 16 17. The very Canibals are found to believe the immortality of souls and highly to prize their Priests The Heathens lifted up their eyes hands to heaven in any distress that came upon them See 1 Iohn 6 Vide Lud. Viu de ver Fid. Christ. l. 2. c. 1. Voss. de orig Progres Idol l. 1. c. 2. Rom. 1. 19 21. Acts 7. 28 29. 3. By the particular Testimony of each mans conscience Gen. 42. 21 22. Conscience proclaims a Law in every heart and denounceth a punishment for the breach of Gods Law Conscience is a natural ability of discerning the condition and state of our Actions whether good or bad and that not alone in respect of men but of some other thing above men for when one hath done things unlawful though such as no man can accuse us of because no man doth know yet then he is accused and tormented then he hath something in him threatning arraigning accusing and terrifying a Deputy of God sitting within him and controlling him A man must therefore confess there is a higher power and Supreme Judge to whom that conscience of his is an Officer That which the conscience of every man beareth witness unto is sure a truth for that is a thousand witnesses The fears of an ill conscience the joy and security of a good conscience proves this that there is a God a revenger of sins and a rewarder of vertues Nero having killed his Mother Agrippina confessed that he was often troubled with her Ghost Caligula at the least thunder and lightning would cover his head and hide himself under his bed whence Statius saith Primus in orbe Deos fecit Timor on the contrary Paul and Silas could sing and Peter could sleep securely in prison David could triumphantly rejoyce in God in the greatest dangers 1 Sam. 30. 6. Austine calls peace of conscience The Souls Paradise and Solomonâ— continual Feast Prov. 15. 15. HIc murus aheneus â—sto Nil conscire sibi nulla pallescere culpa 2. Divers Reasons may be brought to prove that there is a God from the effects and the contrary 1. From his effects Ordinary Extraordinary 1. Ordinary Natural Civil 1. Natural 1. General The Creation and preservation of the world 1. Creation or making all things The world must needs be eternal or must be made by it self or by some thing which was before it self and therefore also was far better then it self but it could not make it self for what maketh worketh what worketh is but what is made is not till it be made Now nothing can be and not be at the same time for both the parts of a contradiction can never be true together neither could it be eternal for a thing compounded of parts must needs have those parts united together by some other thing beside it self and above it self and if they be compounded wisely artificially strongly and excellently by some wise strong and excellent worker it is inimagible how each of these parts being not reasonable should come together of themselves therefore sure there was some worker which did so handsomly dispose and order them and this worker must needs have a being before he could so work and therefore also before the conjunction of them and so things in such sort made by composition of parts could not be eternal for that neither hath nor can have any thing before it therefore it must needs be made by some thing which was capable of being from Eternity What is Eternal is of it self what is of it self is God the world is not God because the parts of it are corruptible therefore it is not eternal and what is finite in quantity cannot be infinite in continuance It could not be made by any creature in it for the part cannot possibly make the whole because it is of far less vertue then the whole and because it hath its being in and of the whole wherefore it must needs be made by some thing better then it self which is no part of it self and that is no other then God so the making of the world proves a God What created the world is and is better then the world and before the world and above all creatures in the world God created the world When we see the glorious frame of Heaven and Earth the excellency magnitude and multitude of natural things the beautiful order and harmony so great variety we cannot but conclude that there is a God who made and ordereth all these things 2. The Preservation and Continuance of the world in that order which we see maketh it manifest that there is a God which preserveth and ordereth it Heb. 1. 3. For either it must be preserved ruled and ordered by it self or by some more excellent thing then it not by it self for what could not make it self cannot of it self keep and uphold it self seeing no less power is required to its continuation then to its constitution for
Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devil in the body one was demoniack and lunatick too because the Devil took these advantages against his body and this hath been manifested by their speaking of strange tongues on a sudden The causes of this are partly from the Devils malice and desire to hurt us and partly from our selves who are made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devil go into Saul or out of grace that they may see how bitter sin is Vide Voet. Thes. de Energ Quest. 5. The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devil carried Christs body upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seem to be real because he bid him to throw himself down headlong but now this was much for our comfort that we see Christ himself was tempted and that to most hideous things Satan was overcome by him Damascene of old and some of our Divines say That Satan in his temptations of Adam and Christ could not have accesse to their inward man to tempt them therefore he tempted Adam by a Serpent and audible voice and Christ by a visible Landskip of the world Satans temptations say some may be known by the suddennesse violence and unnaturalnesse of them All these are to be found in the motions of sinne which arise from ones own heart original sinne will vent sinne suddenly Isa. 57. 20. Violently Ier. 8. 6. and it will break forth into unnatural lusts blasphemies against God and murders against men Mark 7. 21 22. Mr Liford saith if they seize upon us with terrour and affrightment because our own conceptions are free it is very difficult to distinguish them When thoughts often come into the minde of doing a thing contrary to the Law of God it is an argument Satan is at hand The Devil tempts somâ—â—o sinne under the shew of vertue Iob. 16. 2. Phil. 3. 6. Omnis tentatio est assimilaâ—â—â—â—oâ—i say the Schoolmen Some under the hope of pardon by stretching t 〈…〉 ds of Gods mercy lessening of sinne propounding the example of the multitud 〈…〉 eâ—ting before men what they have done and promising them repentance hereafter before they die The difference between Gods temptations and Satans they differ First In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandments by chastisements which from him are ever good but the matter of Satans temptations is evil he solicits us to sinne Secondly In the end the end of Gods temptation is to humble us and do us good but of Satans to make us dishonour God Thirdly In the effect God never misseth his end Satan is often disappointed A question is made by some Whether Satan may come to the same man with the same tentation after he is conquered Mr Capel resolves it that he may part 1. of Tentation cha 7. pag. 132 133. It is also a question An omnia peccata committantur tentante Diabolo John 8. 41 44. Every work of sin is a work of falshood and all falshood is from the Devil And likewise it is questioned Whether man might not have sinned if there had not been a Tempter To that it is answered he might for Satan fell without a tempter the angelical nature was more perfect then the humane 2. Nature is now so depraved that we cannot but sin Iam. 1. 14. Non eget daemone tentatore qui sibi factus est daemon saith Parisiensis Fourthly What is meant by delivering up to Satan 1 Cor. 5. 5 Some with Chrysostome think it was a corporeal delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the unclean spirits that is not onely to expel them but to put them in whom they pleased but this is not approved therefore others make it to be a casting out of the company of the faithful and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture Sixthly Whether the Devils may appear 1 Sam. 28. He which appeared was 1. Subject to the Witches power therefore it was not the true Samuel 2. If Samuel had been sent of God he would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practice to the Magick Art 4. True Samuel would not have suffered himself to be worshipped as this did 5. Saul never came to be with the soul of Samuel in blisse yet he saith 'to morrow shalt thou be with me 6. God refused to answer Saul by Prophet Vision Urim or Thummim therefore he would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lie nor sinne Heb. 12. 23. He said Saul caused him to ascend * and troubled him if he had been the true Samuel Saul could not have caused him to ascend if not he lyed in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living Why is this reason given of the denial of the Rich mans request to have one sent from the dead because if they would not believe Moses and the Prophets They would not believe though one rose from the dead In so doing the Lord should seem to go against his own order The souls of Saints which are at rest with the Lord are not subject to the power or inchantment of a Witch But Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth That Samuel came not by the command of the Witch but by the command of God and that rather impeached then approved Art Magick which he proveth because the Witch was troubled But the Scripture expresly teacheth that her trouble was because it was the King who having lately suppressed Witches had now in disguised apparel set her on work and so deceived her Bellarmine objecteth The Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they bear the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceit and opinion of others The Angels which appeared to the Patriarchs are called men Gen. 18. the Idols of the Heathen are called gods Gen. 25. because
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
make confession of the truth of God in whole or in part as any occasion shall be offered So saith St Peter 1 Pet. 3. 15. Be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and with fear And this is a thing of so great necessity that no appearance of danger no terrour no threatning must affright us from it if we have a due calling thereunto wherefore our Saviour requireth that we should confesse him before an adulterous and crooked generation saying Matth. 10. 32. Whosoever shall confesse me before men him will I confesse before my Father which is in Heaven And St Paul commendeth Timothy 1 Tim. 6. 20. because he had professed a good profession before many witnesses and setteth before us in the next verse the example of Christ who before Pontius Pilate witnessed a good confession boldly averring that he was the Sonne of God and saying That he was sent to bear witnesse to the truth John 18. 37. and the Lord saith of St Paul That he had called him to bear his name before the Gentiles and Kings and before the people of Israel And so must we order our selves in regard of our words It follows to shew what our carriage must be in regard of our deeds and that both 1. Generally 2. Particularly In General there are also required two things 1. To walk worthy the Gospel 2. To suffer for righteousnesse sake and for the name of Christ. First then every one which is called by the name of Christ must walk as becometh the Gospel of Christ urging himself to such behaviour of life in all things that religion may be well spoken of by means of his good carriage This is to have our life shine forth so before men that they may see our good works and glorifie our Father which is in heaven Mat. 5. 16. See 1 Pet. 2. 15. 3. 1. Phil. 1. 27. Ephes. 5. 8. 1 Thess. 2. 11 12. A man professing to be of the Christian religion is to honour that name by a special care of all his wayes that he may shew forth such goodnesse as all men may be allured to love and like religion for his sake and is to deny himself some lawfull things that he may not open the mouths of those which are willing to speak evil and when out of a desire to make religion well thought and spoken of we do thus look to our selves we honour the name of God exceeding much Secondly Every man is bound resolutely and cheerfully to suffer for well doing and for defence of the truth as Christ saith Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake and after Rejoyce and be glad when all men speak all manner of evil of you for great is your reward See Phil. 1. 29. 2 Tim. 2. 3. 1. 12. Heb. 10. 32. Matth. 10. 38. Our Saviour saith that his Disciples must take up their crosse and follow him that is must resolutely make account with themselves to bear tribulation for his sake and all that will live godly in Christ Iesus must suffer persecution 2 Tim. 3. 12. and Paul saith of himself to them which by weeping sought to withdraw him from going up to Ierusalem where it was fore-told that bonds and imprisonment did abide him that he was ready not alone to be bound at Ierusalem but also to die for the name of the Lord Iesus Act. 21. 13. according as in the former Chapter Acts 20. 24. That he counted not his life dear so that he might finish his course with joy Now this suffering if it be to bloud is called Martyrdome which is one of the most glorious services that a man can do for God and shall be most plentifully rewarded in which cup Stephen had the honour to be the first that ever pledged our Lord Jesus Christ as it is recorded Act. 7. 60. And thus must we order our lives in general by being careful to excell in doing good and yet chearfully to suffer as if we did evil Now more particularly we must use sanctifiedly all the creatures of God and do in a sanctified manner all that ever we do and this sanctified use of the creatures stands in four things First In doing all things out of a well informed conscience having knowledge out of Gods word concerning the lawfulnesse of our doing or enjoying this or that This is to have things sanctified to us by the word of God as the Apostle speaketh 1 Tim. 4. 5. viz. to have our hearts grounded upon the Word concerning the lawfulnesse of them and this well-grounded perswasion of the warrantablenesse of our actions is the faith without which he that doth any deed sinneth as we learn Rom. 14. ult and therefore the Apostle saith in the case of meats and the like Rom. 14. 5. Let every man be thorowly perswaded in his own minde For as a childe or servant doth greatly dishonour his Parent or Master if he will adventure to do any thing that pleaseth himself never regarding whether his Governour like or dislike it but it is a sign of good respect if he dare not adventure upon a thing unlesse he have some good reason to make him conceive that his Master or Parent will approve thereof so standeth the matter betwixt God and us wherefore it is an honouring of God thus to take his warrant with us in all things Secondly We must crave Gods leave for and blessing upon the use of good things in particular when we know in general that we may lawfully use them So Paul tels us that meat drink marriage and all things else are sanctified by prayer 1 Tim. 4. 5. that is by calling upon God for his license to use such benefits or to do such things and to have his blessing upon them Thus we do sanctifiedly use them when we thus ask leave of God and help from him to do them Men look that he which would use any of their goods should crave their good will and that those which would enjoy their help in any thing should request it for it is a poor thing that is not worth asking and leave is light so doth God look that we should carry our selves toward him and by using all things in such sort we do acknowledge our dependance upon him confesse his Providence Soveraignty and Power over our selves and all things and so worthily exercise the principal graces of God in our souls for he that will not dare to meddle with any thing in the house till he have requested the good will of such a one doth by this deed confesse him to be the Lord of the house and of all things in it Thirdly We are to return thanks to God for his goodnesse when we have enjoyed any good thing from him for so also the Apostle tels that things are sanctified to us by thanksgiving 1 Tim. 4. 6. when we have lent one any
of our goods we look that he should bring them home again with thanks so must we give back to God thanks for the use of his creatures though the things themselves are allowed us still to retain them And this also is a notable acknowledgement of his Soveraign Lordship over all creatures and our absolute dependance upon him So when the Disciples returned reporting what great things they had wrought our Saviour gave thanks to his Father saying Luke 10. 21. I thank thee O Father Lord of heaven and earth So when Abrahams servant had found great successe in his journey he bows himself worshipping the Lord and saying Blessed be the Lord God of my master Gen. 24. 27. and after also v. 52. Lastly It is required that we use all the creatures of God moderately proportioning the measure of our use of them to the true ends for which God in nature hath ordained them If a man give his Servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his Master would have bought he is bound to take just so much and no more to a farthing if he know the Summe if he do not particularly know the Summe as near as he can guesse thereabout and in keeping himself to his Masters direction here he shews that he accounts not himself but his Master the owner of these goods So when the Lord hath appointed meat and drink to strengthen and refresh nature attire to keep the body warm and to adorn men according to the distinction of their places and other like things for like purposes he that is carefull as near as he can to keep himself so within compasse as to use no more of these things then are requisite for these ends so near I say as he can guesse doth behave himself like a servant in the use of these things and by so using them doth give to God the honour of being the Lord and Master of them so temperanâ—e in meat and drink and all such things is a needfull duty for the sanctifying of Gods name in the use of his creatures And so much of the things commanded in this third Commandment Now of the things forbidden herein which all come to two heads 1. The abuse of those holy actions which are sometimes mingled with our common affairs viz. An Oath A Lot 2. Disordered carriage of our selves in our common affairs Of the abuse of an Oath we must speak first It is abused two wayes in regard of the 1. Taking for the 1. Matter of it in the 1. Object or thing sworn by 2. Subject or thing sworn to 2. Manner contrary to 1. Truth by a false Oath 2. Judgement by swearing 1. Ignorantly 2. Rashly or causlesly 3. Irreverently 4. Ragingly 2. Keeping By not performing a lawfull Oath 2. Keeping By performing an unlawfull The first abuse of an Oath is in regard of the thing sworn by and that is double swearing 1. By an Idol 2. By a meer creature To swear by an Idol is a great abuse of an Oath wherein Gods honour is given to his utter enemy which the Prophet condemns in the Jews Ier. 5. 7. Thy children have sworn by them that are no gods that is by false and feigned gods and Ier. 12. 16. he condemneth the Jews for having learned of the Gentiles to swear by Baal and the Prophet Zeph. 1. 5. saith That God will visit that is punish them which swear by the Lord and by Malcham For seeing an oath is a due and true worship of God how should he endure to have it translated to a false god Surely those which swear by them do bear some respect to them in their hearts and make honourable mention of them with their lips which is condemned Exod. 23. 13. Also to swear by a creature is to do more honour unto it then ought to be done to it for seeing an oath is to be taken by the greater as the Apostle saith that is one which hath authority over men to punish them if they swear amisse and that no creature is so much greater then man that he can discern to punish the disorders of his heart in swearing it is a wrong to God to set them in his room when we swear yea when God doth plainly say The Lord liveth Jer. 4. 2. and saith Thou shalt swear by his name Deut. 10. 20. 6. 13. it seemeth to me that this bidding to swear by him forbiddeth to swear by any thing besides him Here two things may be objected First That usual form of swearing which was accustomed by the people of God when they sware to say The Lord liveth and Thy soul liveth 1 Sam. 20. 3. To which we answer That in mentioning this living of the soul they do not swear by it but alone wish well unto it swearing by God and yet mentioning the soul of that party sworn unto for proof of their love and good desires of its welfare is as much as if they had said I swear by God whom I desire also to preserve thy soul. Further the Apostle 1 Cor. 15. 31. may seem to swear by his rejoycing in Christ when he saith By our rejoycing which we have in Christ Iesus our Lord we die daily To this I answer That this is as much as if he had said By Jesus Christ in whom I rejoyce so that Christ is here the sole object of the Oath and his rejoycing is mentioned as an effect of Christs power the more honourably to convey the Oath unto him See Mr Manton on Iam. 5. 12. and M. Lyfords Princip of Faith and good Consc. p. 148. So this is the first abuse of an Oath to swear by a creature or an Idol or false god An earnest protestation may it seems be made by a creature as to say as sure as I live or the like but this must not be conceived as a swearing by them or calling them to bear witnesse to the truth of our speeches There is one main difference between a Protestation and an Oath that we may lawfully protest by a creature but without sinne we cannot swear by a creature Gen. 42. 15. compared with Chap. 43. 3. seems to shew that those words By the life of Pharaoh were but a Protestation Capel of Tent. part 3. c. 5. The second abuse of an Oath is in regard of the thing sworn to and that is double 1. In an assertive Oath 2. In a promissive Oath It is in an assertive Oath when it is trivial of a small light matter of no worth and value neither in it self nor in the consequents of it For seeing an Oath is a calling God to be witnesse and judge of our speech he must not be called to witnesse for meer trifles and toyes and he that so sweareth doth not swear in judgment but rashly and inconsiderately for what is if this be not to take the name of God in vain when the
Lanucae homini prudentia incredibili qui tum erat hic legatus à Ferdinando rege Nunc est bujus Caesaris praefectus in Arragonia vir qui non modo praefecti nomen personam sed regis quoque posset sustinere Ludovic Viv. in lib. 12. c. 25. August de civit Dei Simple fornication is soluti cum soluta * Beza in Mat. 19. 9. See Rom. 29. D. Sclater upon it Ephes. 5. 3 4. If both be single it is Fornication if one be married it is Adultery when with many Whoredome if with a Virgin Stuprum if with a near kinswoman Incest if there be force a Rape Non est flagitium mibi crede adolescentulum scortari Terent. Brevis est voluptas fornicationis aeterna poena fornicationis Purchase his Pilgr l. 3. c. 10. Jer. 5. 6 7 8. M. Hildersam on Psal. 51. 4. See VVillet on Levit. 20. 10. p. 492. Burr on Hos. 2. 5. p. 294. Rivet in Gen. 30. Exercit. 13. Levit. 20. 10. Deu. 22. 22 23 Isa. 3. 16. Ovid. Jer. 7. 6 7. See Pro. 23. 31 Jude 8. to 13. Venter mero aestuans facilè despumat in libidinem Hieron Lots daughters had no other way to overcome the chastity of their aged Father but by making him drink wine Theoninus insanus uxorius homo de quo Ambrosius Cùm gravi oculorum incommodo laboraret amaret uxorem interdict a sibi à medico facultate coeundi cupiditatis impatiens sibi moderari non potuit oculos amittere quam aestum impetum suae libidinis reprimere maluit Vale inquit amicum lumen Humfr. de Iesuit part 2. rat 4. de Patribus Ioan à Casu Florentinus Sodomiae laudes rythmis Italicis celebravit divinum opus appellans nec aliam se venâ—rem experium ait Ad. Hamiton Apostat Smetonii Orthod Resp. Sixtus quartus Cardinalis cuidam sanctae Luciae nisi fallor indulgentiam fecit clausulam illam fiat ut petitur praepostera venere per tres aestivos anni menses Montac Antidiat Hinc constat omnia non debere esse communia Ratio est quia nullum furtum committi posset nec opus esset praecepto de furto prohibendo Macrov loc commun c. 9. Ford of the Covenant between God and man Vetatur hic omnes illicita usurpatio rei alienae August Vide August confess l. 2. c. 4. 6. Furtum est ablatio injusta rei alienae invito Domino Ephes. 4. 28. Ames Medul lib. 2. cap. 20. Gnanab propriè est clam surripere vel occultè subducere Unde ad alias dolosas clandestinas actiones transfertur ut 1 Sam. 1. 6. 2 Sam. 19. 3. Rivetus in Exod. 2. Varro l. 14. rerum divinarum furem ex eo dictum ait quod furvum atrum appellaverint fures per obscuras noctes atque atras facilius furentur Quidam tamen à ferâ— dictum volunt quod ferat id est auferat res alienas Furari igitur tam apud Hebraeos Graecos quà m apud Latinos propriè est res alienas clanculum auserre Zanch. Miscel. De furto Furtum propriè est actio adversans legi Dei. quà res aliena inscio invito Domino clanculum aufertur Ubi vox inscio Domino clanculum discriminat furtum à rapina Rapina enim est actio qua res aliena invito Domino apertâ vi aufertur Id. ibid. See Dr. Willet on Exod. 32. 1. and on Exod. 22. quest 3. and Estius on Gen. 31. 32. on Exod. 22. Latrocinium est quando aliquis domino praesente manifesta vi rapit alienum si sit in rebus privatorum est furtum simplex si in rebus sacris sacrilegium si in re publica peculatus si in ablatione jumentorum pecorum abigeatus si in ablatione hominum Plagiarius Lutherus in octavum praeceptum Robbery is derived de la Robe because in ancient times they bereaved the true man of some of his robes or garments or money and goods out of some part of his garment or robe about his person Sir Edward Cook * Master Mede on Acts 5. 3 4 5. The Greek proverb is quot servi tot sures A lewd Priest when he was caught stealing contrary to his own Doctrine could presently tell the reprover the eighth Commandment doth not say I shall not steal but Thou shalt not steal * Vide Chemnit Gerh. loc commun Demosthenes said to him that objected that his speeches smelt of a candle I know my candle stands in your light the man being suspected for a thief Varro said that fur was deâ—ived à furvo that is dark because theeves do willingly work by night Ut jugulent homines surgunt de nocte latrones The Theatre of Gods judgements part 1. cap. 38. Gnanah respondere significat nominatim igitur de ea testimonii specie agitur quod in judiciâ—s de causa aliqua interrogati proferimâ— Gerh. loc commun Quia adjurati interrogati perâ—ibebant testimonium Grotius in Exod. c. 20. Synecdochice sub una falsi testimonij forensis specie quod reliquis pestilentiuâ— continetur in genere detestatio omnis mendacii Lev. 19. 11. Matth. 19. 18. Marc. 10. 19. Rom. 3. 19. Chaldaeus vertit non testaberis Grâ—ci uno verbo dixerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non falsò testaberis Testes falsi sunt qui non tantùm falsa fingunt verum etiam qui vera depravant Matth. 26. 61. vel affirmant incomperta vel qui veritatem malitiosè occultant ita 3 Reg. 21. 11. Mat. 27. 13. Act. 7. 6. Dan. 6. 13. 13. 36. Prov. 25. 18. Chemnit loc commun * The godly in time of tentation think themselves to be but hypocrites and that they have no true grace in them at all and so they bear false witnesse against themselves Elton on this Commandment Isa. 5. 20. Prov. 19. 5 9. 6. 19. 21. 28. Goods are necessary for life truth and good name for comfortable life therefore is this Commandment set after the former Esty. Of tame beasts saith Diogeues a flatterer is worst and of wilde beasts a back-biter or slanderer See Dr. Sclater on Rom. 1. 29. Hebraei vocant linguam sycophantae linguam tertiam Linguam tertiam memorat autâ—r translationis Chaldaicae Psal. 10. 15. 140. 12. Vir quâ— loquitur lingua tertia id est delator quod tribus noceat deferenti accipienti ei de quo Drus. quaest Ebraic l. 1. quaest 4. The Chaldee Paraphrast calleth a backbiter a man with a threefold tongue or a tongue which hath three strings The Jews give an example of it in Doeg who killed three at once with his evil report Saul to whom he made the evil report the Priests of whom he made it himself who made it Weemes Significat ea vox actâ—â— dolâ—sos quibâ—â— alienum invertituâ— sonsuâ— sublimiore appetitus etiam Huno sensum quia fermè â—egligebant Hebrâ—i ided Christus ostendit