determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
such truth can be no where but in it is inward and outward according as the actions are Inward truth of understanding is an agreement betwixt its conceit of things and the things themselves contrary whereto is error or misjudging and of the will contrary to hypocrisie and dissimulation Outward 1. Of word which is Logical when I speak as the thing is Moral when I speak as I conceive the thing to be and also in the matter of promises when I mean as I say and hold still that meaning till I have actually made good my words 2. Of deeds when they are such in the intention and meaning of my minde as in the outward pretence and are agreeable to the promises I have made God is true in all these respects 1. His Essence is real and true he is a God indeed not in imagination alone the Scripture calls God the true God To know thee saith our Saviour Christ the onely true God and whom thou hast sent Iesus Christ. He is the true God not a bare conceit of our own head or siction He hath not an imaginary and counterfeit but a very real being he is indeed such he saith he is for that which gives being to other things must needs it self be in very deed The other supposed gods alone in name and in fancy of the worshippers but he is 2. He hath a true not an erroneous conceit of things he knows all things most exactly he is indeed a willer of true goodnesse 3. He speaks nothing but as the thing is and as he doth conceive it he means what he promiseth and doth what he means the Lord dissembleth not with men he is true in his word and his whole word whether Narrations Promises Threats Visions or Predictions He is abundant in truth Exod. 34. 6. what he telleth it is as he telleth it what he promiseth or threatneth to do he intendeth and will perform Psalm 89. 33 34 Deut. 7. 9. 2 Cor. 1. 20. Promissa tua sunt quis falli timeat cum promittit veritas Aug. Confes. l. 12. c. 1. 4. God is true in his works they are not done counterfeitly as those of the Devil but truly Psal. 145. 17. Rev. 15. 3. The Scripture proves the truth of God 1. Essentially when it affirms God to be true in his works Deut. 32. 4. Psal. 25. 10. Rev. 15. 3. 16. 7. 2. In his words which is proved both affirmatively Iohn 17. 17. 2 Sam. 7. 28. and negatively Num. 23 19. 1 Sam. 15. 29. Heb. 6. 18. Reason 1. All lying and falshood ariseth from weaknesse and imperfection or wickednesse neither of which is in God seeing to be God is to be perfect and absolute He is the Lord God of truth Psal. 34. 5. his Son is truth Iohn 14. 6. his holy Spirit the Spirit of truth Iohn 17. 6. the Gospel is the word of truth Col. 1. 5. God is the chief and first truth the Author of truth truth is in him essentially and immutably Psal. 100. 5. onely true Rom. 3. 4. This distinguisheth him from false gods 2 Chron. 15. 3. Iohn 17. 3. God is worthy to be trusted honored and esteemed ergo most true Where it is said God seduced the Prophets it is not so understood as if God inspired a false prophecy and an error but that he delivered them to the devil to be seduced 1. It serves to reprove the wicked who believe not threats and the weak Christians who in temptations and desertions doubt of promises 2. It exhorts us to desire the manifesting of this truth Psal. 43. 3. we should be true like God Zach. 8. 16. in our words and deeds keep our vows with God and promises with men God loves truth as in himself so in his creatures but abhors dissimulation and hypocrisie Prov. 12. 22. The true Church is the pillar of truth Gods word the word of truth Psal. 19 9. We should therefore believe Gods word and depend upon his promise seem it never so unlikely or impossible give him the glory of his truth He that believeth setteth to his seal that God is true he that believeth not maketh God a lyer Will you receive the testimony of men and will you not much more receive the testimony of God He that believeth Gods promises will surely do the things to which the Lord by promises encourageth him He that believes the threats will forbear the thing which God by his threats seek to deter him from This is matter of solid comfort for all the true children of God if he be faithful they must be happy Truth is that vertue of the will by which it is moved to goodnesse for Gods sake when the thing moving us to be good is Gods Commandment and the end whereat we aim is the glorifying and pleasing of God then we serve God in truth 5. God is Faithful Rev. 19. 11. First In himself by an uncreated faithfulnesse Secondly In his Decrees Isa 14. 24 27. Thirdly In all his ways and works Psal. 145. 17. 1. Of Creation 1 Pet. 4. ult 2. Of Redemption Heb. 2. 17. 3. Of Justification Iohn 1. 19. 4. Of Protection and Preservation of his Church Rev. 19. 11. Fourthly In all his words and speeches 1. His Commandments are the rule of truth and faithfulnesse to us Psalm 19. 9. 2. His Predictions are all faithfully accomplished many thousand years after as Christs incarnation in the fulnesse of time so Gen. 49. 10. 3. His Menaces are most faithful 4. His Promises Exod. 12. 41. Heb. 10. 23. There is a difference between faithfulnesse in the Creator and in the Creature 1. This is the ocean and fountain from whence all faithfulnesse and truth in men and Angels issue 2. This is the rule and measure of that and the nearer it comes to this the more compleat it is 3. It is unchangeable in him the Angels that fell were faithful but soon changed so Adam 4. It is in God in most high perfection Reasons 1. Because of his most just and righteous nature whose most righteous will is the rule of all his ways Psal. 145. 17. 2. He is most perfect and unchangeable in perfection 3. Because of his most pure and holy affection 4. There is no imperfection in him to hinder his faithfulnesse Gods faithfulnesse is the ground of all true Religion 1. We must ground all the Doctrine of faith all the Articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding fast all the faithful word Titus 1. 9. Rom. 3. 4. 2. All our obedience of faith must be grounded on this Iohn 3. 33. Heb. 11. 11. 10. 23 Zeph. 3. 5. Heb. 6. 30. 3. All our prayers of faith must be grounded on Gods faithfulnesse Dan. 9. 16. 1 Iohn 1. 9. 1 Pet. 4 19. Psal. 1. 5. 4. All sound profession of faith must be grounded on this Genes 17. 1. Psal. 91. 4. 5. All
1. When mens thoughts run after what they shall eat or drink Matth. 6. 25. When animus est in patinis Rom. 12. 13. 2. When we delight too much in it as Philoxenus who wisht he had a neck like a Crane that he might take the longer delight in swallowing of his meat and drink 3. When we feed securely Iude 12. are too much taken up with the creatures 2. More notorious 1. When men eat more then their stomacks will digest Prov. 23. 1 2. When they are too dainty nothing will down but what is delicious and costly as the rich man in the Gospel 3. When they eat and drink unseasonably as Isa. 12. 13. Amos 6. 1 2. when they eat one meal too hastily after another not allowing nature sufficient time for concoction and those that will be still tipling Helps against it 1. Reade hear and practise the word 2. Pray 3. Joyn fasting with prayer 4. Consider the bounty of the Lord in giving us good things and for what end viz. strength CHAP. XX. Of Lying Malice Murmuring Oppression LYING LYing is a voluntary uttering of that which is false against a mans knowledge and conscience with an intention to deceive see Proverbs 12. 19. 22. 13. 5. In respect of the end it is distinguished into perniciosum officiosum and jocosum a hurtfull officious and merry lie August in Enchirid. ad Laurent Aquinas 2ª 2ae quaest 110. Art 2. The end of a pernicious lie is to hurt of an officious lie to profit of a merry lie to delight We must not tell a lie for Gods glory Iob 13. 7. much lesse for to help my neighbour Officious lying is neither permitted nor approved in the word of God God threatens to destroy all those that speak leasing Psal. 5. 6. See Prov. 6. 16. Matth. 5. 37. Ephes. 4. 25. Col. 3. 9. Rev. 21. 27. 22. 15. The very Heathens themselves abhorred all lying Aristotle saith A lie is evil in it self and to be dispraised It is a great sin Reasons 1. The Law of God is against it the ninth Commandment and the Gospel Col. 3. 9. 2. It is against the nature of God the Father is the God of truth Iohn 17. 3. the Son is truth Iohn 14. 6. the holy Ghost is the Spirit of truth Iohn 16. 13. and the Word of God which is the word of truth Ephes. 1. 13. It makes us like the devil Iohn 8. 44. 3. It is against natural conscience a little childe will blush at a lye 4. It is basely esteemed of by all generous men they abhorre above all things the imputation of lying It was in great reproach among the Persians saith Brissonius 5. It is contrary to all civil society takes away all commerce betwixt man and man Mendax hoc lucratar ut cum vera dixerit ei non credatur it is the just reward of a lier not to be beleeved when he tels truth 6. Omnibus peccatis cooperatur Aug. It hath an influence on all sins Lying and stealing are joyned together Ephes. 4. 7. The punishment of it is great as we may see in Gehezi Ananias and Saphira Psal. 5. and often in the Proverbs the Lord abhorres it Rev. 21. 8. 22. 15. liars are joyned with great sinners See Isa. 63. 8. Prov. 6. 17. Popery is a doctrine of lies 1 Tim. 4. 2. The great honour of the Saints is to walk in the truth 3 Iohn 4. see Ephes. 4. 5 Buy the truth and sell it not Erasmus had such an antipathy with lying that from his youth he would usually tremble at the sight of a noted liar Malice It causeth a man to receive pleasure in the practice of cruelty so the brethren of Ioseph and Cain 1 Sam. 19. 13 to the 18. Reasons 1. It is most of all contrary to charity therefore it must needs bring forth quite contrary effects to it and as that makes a man to take pleasure in doing good so this in doing evil for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised and by which they are strengthened and increased as both charity is by well doing and malice by doing evil 2. Where malice doth rule the Spirit of God is quite gone and the light of nature extreamly dimmed and a man is given over into the power of Satan for in giving place to wrath a man gives place to the devil 3. It distempers the judgement will and affections Murmuring It is first a sin reproved by God and a provocation of him Ion. 4. 8. The Israelites were very guilty of it see Numb 17. 12. Psal. 106 25. Secondly It is a high degree of sin 1. Hereby thou exaltest thy will above Gods and makest it the rule of goodnesse 2. You put God out of his throne out of Government in every murmuring against his dispensations thou deniest his Sovereignty 3. Hereby thou makest thy self wiser then God in divine things 4. This is a way to provoke God to greater displeasure Amos 4. 12. Arguments against murmuring and discontent under Gods administrations 1. It is a Christians duty to be content with the things present Heb. 13. 1 Thess. 518. such a one can never be thankfull 2. All your murmurings are against God Numb 14. 27. Exod. 16. 8. you charge God with folly Iob 1. ult 3. This will heighten your sin and add to your plagues Rev. 16. 19. Isa. 51. 20. 4. If the Lord should hearken to your murmuring you would quickly destroy your selves Hos. 13. 11. Oppression Oppression is a great sin Isa. 3. 15. Psal. 14 4. 17. 12. Amos 8. 5. Mic. 3. 3. Hab. 2. 11 12. 1. 14. Ier. 12. 13. 5. 27 28. Pride and unjustice in the extremity meet in an oppressour The Prophet cries out of them which grinde the faces of the poor of them which are like the wolves in the evening of them which covet fields and take them by force because there is might in their hands Reason It is an abuse of a special gift of God quite contrary to his appointment which gave it God made the stronger therefore to be the stronger that he might defend the weak as the greater sims and bones of the body hold up the burden of it CHAP. XXI Of Perjury Polygamy Pride PERJURY PErjury is mendacium juramento firmatum a lie confirmed with an oath so Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise saith Dr. Sanderson It is double 1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary 2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform The old saying is Once forsworn ever forlorn No Casuist doubts of it that a Turk may be guilty of perjury and for it be punished by the
I have shewed in my first Book of the Scriptures Secondly It tends to the extream dishonour of Christ 1. In making other Intercessours 2. In making each man his own Saviour by his own works 3. In feigning a Purgatory Thirdly It tends to the damnation of mens souls 1. In drawing them to put confidence in their own works 2. In making them content with lip-labour in stead of prayer 3. In mocking them with counterfeit confession 4. In teaching them to commit Idolatry 5. In teaching them the doctrine of venial sins and that these may be pardoned without either confession or contrition There is a double way of advancing Antichrist First In way of Worship and Superstition Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar Secondly By publishing and maintaining the Doctrines of Popery the most refined Doctrines conditional Decrees Free-will Auxilium sufficiens omnibus ad salutem media scientia in God and Universal Redemption in Christs intention final Apostasie These are the Jesuites Doctrines Arminius had it from them Christians that have cast off Popery should be so farre from returning again to Babylon that they should pray for the destruction and utter ruine of that man of sinne and with confidence expect the accomplishment of the Prophecies in that kinde The End of the sixth Book THE SEVENTH BOOK OF OUR VNION And Communion WITH CHRIST And our Spiritual Benefits by him and some special Graces CHAP. I. Of our Union with Christ. HAving handled the work of Redemption in the Nature and Person of it Now I shall speak of the Application of it by the holy Ghost That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed Four things are considerable in it 1. The foundation of it 2. The efficient cause or worker of it 3. The persons who shall be made partakers of it 4. The parts of this work 1. Union and conjunction with Christ. 2. Communion with him The ground work of it lies in three things 1. The donation of God the Father Iohn 6. 39. All that my Father hath given me shall come to me 2. The intendment of Christ in all the work he wrought Iohn 17. 19. For their sakes do I sanctifie my self that is separate my self to the work I undertook 3. The Fathers accepting it done for them as heartily as if they had done it in their own persons 2 Cor. 5. 19. 2. The efficient cause of it the holy Ghost that is the third Person in the Trinity who is equal to the Father and the Son The making of man was in some respect appropriated to the Father redeeming him to the Son the making it effectual and applying it was the work of the holy Ghost 14 15 and 16. Chapters of Iohn I will send the holy Ghost The Comforter he shall lead you into all truth Convince you of sinne righteousnesse and judgement There is no one branch of our partaking of Christ but what is totally ascribed to the holy Ghost The sending of the Gospel is by the holy Ghost they are the gifts and graces of the holy Ghost Faith Union with Christ and Communion with him in all his Offices are from the holy Ghost the Spirit teacheth governeth comforteth Reason Because no inferiour person could effect it Ephes. 1. 19 20. Thirdly The Persons to whom this work of application belongs or who shall be made partakers of Christ but the Decree of Election and Reprobation have been handled already There are a certain number whom God hath appointed to come to life by Christ the Spirit of God will make the means effectuall to all his Fourthly The parts of this work 1. Union and conjunction with Christ. 2. Communion with him 1 Ioh. 5. 12. I shall first speak of our Union with Christ. Christ is said to dwell and abide in us and we are said to be Christs to be partakers of Christ to be cloathed with Christ and abide in him The Spirit of God sets it out in five similitudes 1. Of food made one with the body Ioh. 6. 5 6. 2. Of Head and Members Ephes. 1. 22 23. 3. Of the foundation and building Ephes. 2. 20 21 22. 1 Pet. 2. 4 5 6. 4. Of the stock and branches Ioh. 15. 4 5 6 7. 5. Of the Husband and Wife Ephes. 5. 31 32. We must be one with Christ as we were one with the first Adam say some two wayes 1. Naturally as we bore his image 2. Voluntarily as we consented to his Covenant so with the second Adam 1. Naturally by receiving of his Spirit 2. Voluntarily consenting to his Covenant Though it is not easie to conceive how we can be said to have consented to his Covenant but as being in him and so his consent did include ours The Union begins on Christs part he layes hold on me by his Spirit Rom. 8. 9. Phil. 3. 12. Gal. 4. 5 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ and accepts him for our Head and Husband for ever Iohn 1. 12. Ephes. 3. 17. He will take Christ 1. With all his Offices for a Lord as well as a Saviour 2. With all his graces 3. With all his inconveniences Christ with poverty with disgrace with the stake There is a three-fold Union between Christ and a Believer 1. Mystical with Christ as a Head the fruit of that is intimacy 2. Moral with Christ as a patern or example 3. Judicial with Christ as a Surety whereby we are concerned in every act of Christs mediation the fruit of this is interest This Union between Christ and us is wrought by the Spirit Ephes. 4. 4. He unites God and us and us one with another He works it by the Ministery of the Word 1 Cor. 1. 9. Iohn 6. 44 45. and a religious use of the Seals 1 Cor. 12. 13. Rom. 6. 3 5. 1 Cor. 10. 16. Some make our Union with Christ to be only a relative Union others an essentiall personall Union as if we were Godded with God and Christed with Christ. I would not be too bold with those expressions of Nazianzen because I see they are abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First There is more then a relative Union as that place 1 Cor. 6. 17. forcibly proves 2. These Reasons 1. This Union is set forth by similitudes which shew a real Union Iohn 15. 1. 1 Cor. 12. Head and Body 2. Because our Union with Christ is compared to the Mystery of the Trinity and is like to the Union of the Persons in the Divine Nature Ioh. 6. 57. 14. 20. 17. 21 22 23. We are one not in the same kinde or degree of Union nor in so high and glorious a manner 3. Because it is not a Union founded only in terms of Scripture but
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. *
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
constitution he can bear it without any disturbance and this hath a woe Woe to those that are strong to drink that have strong brains and bodies to carry their liquor away and never cry out with him Duos soles video 2. Actual either total and compleat when reason is fully intercepted and that is to be stark drunk to be a vivum cadaver as Chrysostome cals it well a breathing carkasse one cals them Ventri-dâ—mones belly-devils who like Dâ—genes could live in a barrel all their life time 2. Partial when a mans fancy is not wholly disturbed yet he is so farre tipled that both his fancy and judgement are darkned and the house runs round with him Means to avoid it 1. Shun the company of drunkards and all occasions 2. Cry to God to help you against this vice and consider the terrible threats against it 1 Cor. 6. 9. 3. Get thy sensual appetite mortified 4. Taste of Christs wine the sweetnesse of having Communion with him Ephes. 5. 18. CHAP. XVIII Of Envy Error Flattery Gluttony ENVY ENvy is a grief for the prosperity of others Est aegritudo suscepta propter alterius res secundas quae nihil noceant invidenti The first instances that we have of sinne are Adams pride and Cains envy Envy is the mother of strife they are often coupled Rom. 1. 29. 13. 13. 1 Cor. 3. 3. 2 Cor. 12. 20. Gal. 5. 20. Iam. 3. 14. Natural corruption doth most of all bewray it self by envy The Devil first envied us the favour of God and ever since we have envied one another The children of God are often surprized with it Numb 11. 29. Iohn 21. 20 21. It breaketh both Tables at once it beginneth in discontent with God and endeth in injury to man Macrobius l. 2. Sat. c. 2. saith acutely of Mutius a malevolous man being sadder then he was wont Aut Mutio nescio quid incommodi accessit aut nescio cui aliquid boni The Heathens when they saw an envious man sad they would demand whether harm had happened unto him or good unto his neighbour Aristotle cals it the Antagonist of the Fortunate Parum alicui est si ipse sit foelix nisi alter fuerit infoelix Livor semper lippus est saith Petrarch this humour is alwayes ill-sighted All blear-eyed men are offended and hurt with the light so envy is provoked at anothers good and honour The better the party envied is the better he behaveth himself the more bitter the envier doth grow against him and the more his hatred increaseth Saul had still a more violent spleen against David by how much he discovered more wisdom courage and the more the hearts of his servants were set upon him Who can stand before envy saith Salomon Prov. 27. 4. It is the rottennesse of the bones Pro. 14. 3. and so the justest of all vices because it bringeth with it its own vengeance Sed videt ingratos intabescitque videndo Successus hominum carpitque carpitur unà Suppliciumque suum est Ovid. Met. 11. Fab. 12. As the rust consumes iron so this vice the envious man Anacharsis cals it serram animae and Socrates Ulcus When Hercules had vanquished so many fierce monsters Comperit invidiam supremo fine domandam He grapled at last with envy as the worst Erasm. lib. 17. of his Epist. in an Epistle to Sir Thomas More saith of Conradus Goclenius Invidere quid sit ne per somnium quidem unquam intellexit tantus est ingenii candor The objectum quod of it is Good of any kinde true apparent honest profitable pleasant of minde body fortune fame vertue it self not excepted the objectum cui is generally any other man Superiour Inferiour Equal We envy a Superiour because we are not equalled to him an Inferiour least he should be equal to us an Equal because he is our equal Men of the same Trade or Profession envy each other Figulus figulo invidet Faber Fabro Death frees a man from it Extra omnem invidiae aleam Pascitur in vivis livor c. The chief cause of it is pride and inordinate love of a mans self the impulsive cause is manifold as if he be an enemy a corrival Hatred when one loaths and wisheth ill to another agrees with envy 1. In the subject alwayes he which envies another hates him but not on the contrary Secondly In the efficient cause which is pride and a blinde love of a mans self It differs from it First In the subject for hatred may be in one in whom envy is not Secondly In the objectum quod which in envy is only good but in hatred it may be evil Thirdly In the objectum cui which is larger in hatred then envy for we envy men only not God nor our selves but others but we may hate not only other men but our selves and other creatures yea God himself Error Error is to judge otherwise then the thing is taking truth for falshood or falshood for truth Usquequaque fidei venena non cessant spargere saith Augustine of his times In Gregory Nazianzens dayes there were six hundred errors in the Church Selat on 1 Cor. 11. 18 19. The Doctrine onely of the Trinity remains undefiled in Popery Obstinately to defend an error in things indifferent makes a man a Schismatick and in points necessary and fundamental an Heretick It is the greatest judgement in the world to be given over to error Revel 13. 8. Iudâ— v. 4. 2 Thes. 2. 11. All the primitive Fathers spend most of their zeal and painful writings against heresies and errors All the Primitive Churches to whom the Apostles wrote Epistles areexpresly warned either positively to stand fast in the truth to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with divers and strange Doctrines See Mr Gillesp. Misc. c. 11. 12. It is not difficult to enumerate those heresies which gave occasion for the introducing of every Article in the Creed Vide Sanfordum de Descensu Christi ad inferâ—s l. 4. p. 29 30. It was well concluded in the 39 Session of the Councel of Constance That every tenth year at the farthest there should be a general Councel held to reform such errors in the Church as probably in that time would arise Preservatives from error 1. Have a care to be established in the truths of God 2 Pet. 1. 12. specially the main truths of religion look to repentance faith daily examination Matth. 13. 45. Rom. 6. 17. Corrupt teachers beguile none but unstable souls 2. Get experimental knowledge Ephes. 3. 17. and mourn to see the truths of Christ corrupted Revel 11. 3. 3. Love not any sin 2 Tim. 2. 19. 4. Try the Spirits 1 Iohn 4. 1. Every man pretends to speak by the Spirit bring their Doctrine to the rule try to what end the Doctrine tends whether to exalt God and abase man Matth. 7.
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
influence upon the act and function of Christian life Principia Theologia or Fundamentalia dogmata fundamenta salutis are not the same but differ formally though some of them may be materially coincident Mr Mede in a letter to Mr Hartlib As there are in points of saith fundamental Articles so there are in points of practice fundamentall Duties Master Raynolds on Hosoa 14. 2 3. The foundations of religion must 1. Be held with great certainty 1. Speculative foundations John 17. 3. We must hold one God in three Persons Christ the Mediator 2. Practical John 16. 8. We must be convinced of the sinne of nature the righteousnesse of Christ and the necessity of a holy life and suspect those opinions which advance nature depresse Christ decry good works 2. We must be earnest about the particular explication of these truths 1 Cor. 5. 6. Errour in matter of Justification is dangerous Corollaries n Haeresis est pertinax defensio erroris in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. Haereticus non est nisi qui inverbum fidei peccat Luther in Epist. Galat. c. 1. v. 8. Haereticum tota Ecclesia Christiana inde ab initio in hunc usque diem vocavit cum qui haeresiarcham aliquem sequâ—tus negat doctrinam aliquam fundamentalem ad salutem necessariam inter Christianos controversiam Vedel de Arcan Armin. lib. 1. cap. 1. Vide plura ibid. There are damnable heresies 2 Pet. 2. 1. and errours that are capital Not holding the head Col. 2. 19. and such as destroy the faith 2 Tim. 2. 18. o Vide Altingii loc com part 2. p. 262. et Zâ—nc misc de Magist. Non omnis error est baeresis sed illa tantum quae est contra fundamentum aâ—t in fundamento fidei pertinaciter defenditur Voet. Some errours do not touch the foundation others do concutere and others do evertere We hold the Lutherans to be true Churches agreeing with us in fundamental points of faith and likewise in being free from Idolatry for albeit they have Images in their Churches which we conceive to be a very dangerous thing yet they do not worship them and although they hold reall presence in the Sacrament yet they do not adore it Dr Twiss his doubting conscience resolved My Lord Faulkland in his Reply to him that answered him about the Romane Infallibilitd pag. 220. to 231. seems to hold the negative Bellar. Tom. 2. l. 3. c. 21. T. Aquin. part 2. Quaest. undecima Articulo tertio Vide Gerhardi loc commun de Magistratu p Part. 3. Philos. Sob Sect. 2. q. 6. Zanch. tom 2. Misc. in cap. de Magistratu Aretius hath written the history of Valentinus Gentilis put to death at Bern. There was a Statute against Lollardi in England and Hugonots in France Haereticus ego tibi tu miht See Statut. of Qu. Eliz. c. 1. Propriè Heretici vocantur qui ea pertinaciter rejictunt quae in sacris Scripturis docentur Daven de judice controv Haeresis est error pugnans cum â—undamento religionis Christianae isque pertinax Altingius Tom. 2. Problem Theol. part 2. Prob. 14. Heresie is an errour in the foundation of Christian Religion taught and defended with obstinacy Perk. on Gal. 5. 20. See more there q Lib. 3 of the Church ch 3. See D. Prideaux his Sermon on 1 Cor. 11. 19. Vide Grotium in Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligere praeferre est enim haeresis privâ—â—a aliqua opinio quam quis prae dogmate Christiano fide Catholica sibi amplectendam eligit eamque pertinaciter defendit Gerh. loc commun de ministerio Ecclesiastico c. 8 Ut quis sit propriò dictus haereticus requiritur 1. Ut sit personâ— in Ecclesiam visibilem per Baptismi Sacramentum recepta 1 Cor. 11. 9. Act. 20. 13. 2. Ut erret in fide sive errorem illum noviter introducat sive ab alio acceptum amplectatur quamvis illud haeresiarchae hoc vero haeretici proprium videri possit 3. ut error directè in ipsi fidei fundamentum impingat 4. Ut errori conjuncta sit malitia ac pertinacia per quam etiam aliquoties admonitus nihilominus obstinatè errorem suum defendat 5. Ut dissensiones scandala in Ecclesia excitet ejusque unitatem scindat Id. ibid. Haeresis consideratur vel in doctrina vel in persona haeresis doctrinae est quando id ipsum quod proponitur est contra sidem Catholicam Orthodoxam Haeresis autem personae quum quis haeresin doctrinae ita proponit ut asserat etiam convictus Cham. de Occ. Pontif. l. 6. Errours are practical or doctrinal onely fundamental or circa-fundamental or neither of the two r See Master Clarks Sermons on Matth. 8. 13. and Master Cranfords Haereseomachia on 2 Tim. 2. 17. s Arius in Alexandria una scintilla fuit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquin. t Ubi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singulorum sententiâ— surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem dâ— vita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem â— vita tollendos Erasm. Annotat. in Tit. 3. Vel sola modestia potuisset vitam redimere said Galvin of Servetuâ—â—n opusc Here the Spirit of God sets forth 1. The office of a Magistrate to bear the sword 2. The end which is double 1. The Minister of God for thy good in general 2. To execute wrath on him that doth evil God never committed to any that charge of the body onely and not proportionably the charge of the soul as to Masters Parents Heirs Judg 7. 10. u Magistrates in the Scripture in the Hebrew are called Masters of restraint Qui non vetat peccare cum potest jubet Sene. x M. Hildersam on Psal. 51. 7. Lect. 146. As all blasphemous hereticks Levit. 24. 16. so seducing hereticks are to be put to death The whole 13 Chapter of Deut. is spent about the seducing of false prophets Are not Moses moral Laws of perpetual equity and therefore to be observed in all ages Is blasphemy more tolerable in the New Testament Mr. Cotton on Rev. 16. third Vial. We are not obliged saith Beza to the judicial Laws as they were given by Moses to one people yet so farre we are bound to observe them as they comprehend that general equity which ought to prevail every where By the judicial Laws of the Jews the false prophets and Idolaters were to be put to death Deut. 13. 8 9. 17. 5 6. where there is a moral equity in the precept it is perpetual 1. That
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetual forgetfulnesse whereas on the other side these holy Writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for three hundred years set it self to persecute and extirpate this new Doctrine and in all these troubles the Church grew and inâ—â—cased mightily Acts 12. 1. Herod killed Iames with the sword yet v. 24. the Word grew and multiplied Calvin with all his Works since the time they were written scarce made so many Protestants in France as I have credibly heard it reported that the Massacre made in one night L. Falk reply about the Infallibility of the Church of Rome The Miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himself Mat. 10. 8. Mat. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14 they are neither in number nor greatnesse comparable to these 1. They differ in Substance Divine Miracles are above the force of Nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by natural causes though unknown to men and many times they are but vain delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvation these to seal up falshood and destroy men confirmed in Idolatry and Heathenism 2 Thes. 2. 9. See Deut. 13. 1 2 3. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown Doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists Behold ye look for miracles and here now ye may see a miracle for in this fire I feel no more pain then if I were in a bed of Down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles received Testimony of the bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both Ancient and Judaical And the present Christian Church 2. Of the Members of the Church 1. The Church of the Jews professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jews of these dayes who though they be bitter enemies to the Christian Religion do stifly maintain and preserve the Canon of the Old Testament pure and uncorrupt even in those places which do evidently confirm the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the Old Testament received from the Jews and the new delivered by the Apostles as a depositum and holy pledge of the Divine Will Col. 4. 16. 2. Of the Members of the Church the constant Testimony which so many worthy Martyrs by their bloud have given to the truth Rev. 6. 9. Four things are to be considered in this Argument 1. The Number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slain as hath been observed under the ten bloudy persecutions then Paschal Lambs were offered up under the State of the Old Testament 2. The Quality and condition of them which suffered noble and base learned and unlearned rich poor old young men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usual unusual speedy slow some hewed in pieces burnt with slow fire cast in to Lions given to be devoured by the teeth of wilde beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearfull heart and merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St Agatha as she went to prisons and tortures she said she went to Banquets and Nuptials That Martyr Hawks lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not only humane God enabling them so stoutly to die for the truth Phil. 1. 29. See the History of the Councel of Trent pag. 418. and Dr Taylors Sermon on Dan. 3. 22 23 24. stiled The Roman Fornace Martyrs of other Sects differ from the Martyrs of the true Church 1. They were fewer 2. They suffered not with joy of Conscience which the godly Martyrs did 3. They were punished for their errours discovered the Martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry Stories and Examples in the Bible Suetonius and Tacitus speaks of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Starre Macrobius of the slaughtering of the Infants Iosephus of the death of Herod the Poets of the Floud Plutark of the Dove which Noah sent out Iosephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodoms destruction speaketh Sâ—rabo Diodorus Siculus Galen in his Book of Simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead Lake the Fruit fair to the eye but falling to cinders and smoke in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophecies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreign proofs Hereticks also prove the Scripture to be Divine for they quote that and therefore Luther cals the Bible Librum Haereticorum
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
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
Scripture were not inspired of God for as God is true so is his Word Ioh. 17. 17. sweetly agreeing with it self and every part with other these Books commend false things as true and approve things evil as right Iudith Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6 7. 2 Maccab. 14 42. Razis is commended for killing himself the fact is not only related but commended also in these words nobly manfully and this commendation doth plainly shew that the Author thereof was not inspired of God When the Dâ—natists out of this Book urged that it was lawful for them to kill themselves as Razis did Augustine then was forced to acknowledge That the Authority of this Book was uncertain and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest Fables are told in some of them for true Histories as that of Toby Iudith Bel and the Dragon If any desire a particular confutation of the several Books of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first five hundred years after Christ rejected the same Books which we doe Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Books in the general is That the third Councel at Carthage the Florentire Councel and that of Trent do approve the said Books to be Canonical as also Augustine and Innocentius To which it may be answered 1. That the Councel of Carthage was but a Provincial Councel and therefore it cannot binde the whole world Moreover in that Councel there are divers things which the Papists will not endure as in the 26 Canon there is a Decree that no Bishop shall be called chief or universal Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councel with which they will not binde themselves 2. The Latine Fathers judged these Books fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any Doctrine 3. These Books are not Proto-canonical truly and properly Canonical inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonical or rather Ecclesiastical as they are styled In this sense Augustine and Innocentius are to be taken when they reckon these Books among the Canonicall 4. No Councel hath Authority to define what Books are Canonicall what not seeing Books truely Divine receive Authority from God himself and are to be esteemed of undoubted truth although all the world should bark against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Books The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the Body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councel matters were concluded and the sentence passed the adversary not being heard speak nor so much as present for the Protestants might not be admitted to hearing neither could they obtain to propound their opinion in the Councel much lesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against Divine and Humane Law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself 3. In that Councel the Accuser and Judge were the same for the Pope did accuse the Protestants of Heresie he did convocate the Councel he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the Reformation of the Pope was the thing in question Lastly All Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the minde of the Legates or otherwise then they approved no man had any voice in the Councel but such as were sworn to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverb arose Spiritum Sanctum Roma per peram mitti Tridentum The holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his coming nor of the Apostolick and Primitive Church for more then three hundred years after as both Eusebius out of Origen and the Councel of Laodicea Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth for the Greek Church and St Ierom for the Latine CHAP. VI. Of the Authentical Edition of the Scripture NOw we must enquire which is the Authentical Edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some form of words and in some language which may be understood Lawyers from whom the use of the word Authentick seemeth borrowed do call those instruments and writings Authentick which have a certain and just authority in themselves A Book or writing is Authentick either by Divine or humane institution those are by Divine Appointment and Institution authentical which have from God sufficient and absolute Authority to command and approve themselves worthy credit and faith in as much as God himself doth approve them by humane Institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves and for the truth in them There is a great diversity of Editions of holy Scripture all cannot be simply and perpetually Authentical in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentick whence the others are transcribed yea
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithful stewards and revealing the whole counsel of God unto the people 4. It hath been the practice of Hereticks as Augustine affirmeth at all times to cover their dreams and phantasies with this sentence of our Saviour Christ. Lastly If it be asked What were those grave and great mysteries which the Apostles could not for their rudeness bear they are forsooth oyl and spittle in Baptism Candles light at noon dayes which was not in the darker time of the Law baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Object 2 Thess 2. 15. Therefore Brethron stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appears that all things were not written Et nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refrain in their Translations from the Ecclesiastical and most usual word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greek word but when it soundeth in their fond phantasie against the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like places that the Reader may not so easily like of Traditions unwritten commended by the Apostle they translate Instructions Constitutions Ordinances and what they can invent else to hide the Truth from the simple or unwary Reader whose Translations have none other end but to beguile such by Art and Conveyance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some Doctrins which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly How followeth this Argument Paul wrote not all the Doctrines of God unto the Thessalonians therefore they are not all written in the Prophetical and Evangelical writings whereas it is plainly testified that the Old Testament containeth a perfect Rule of the Doctrine of salvation the New being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly It appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise again from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seem strange that this was the summe of all which the Apostle taught at Thessalonica where he he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly The Apostle himself in this very place calling vers 14. whatsoever he taught by word or wrote by the name of the Gospel doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospel which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian Doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists do commonly abuse the name of Tradition which signifieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the holy Scripture of God as the Jews had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our Translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it self is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten Constitutions therefore we must needs avoid in such places as this the word Traditions though our last Translation useth it where the simple might be deceived to think that the Holy Ghoâ—t did ever commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it do not necessarily signifie any such matter we doe use such words as doe truely expresse the Apostles meaning and the Greek word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the Doctrine delivered all which being of one or near sense the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Object 1 Timothy 6. 20. O Timothy Keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten Doctrine is understood Depositum say the Rhemists is the whole Doctrine of Christianity being taught by the Apostles and delivered their Successors Answ. Though other learned men interpret this pledge or gage to be the gift of the Holy Ghost yet we willingly acknowledge that it is to be understood of the Doctrine of Christianity as that which hath best ground both by circumstance of this and conference of other places Whence we inferre That the Doctrine of truth is not the Churches Decrees but the Lords given to the Church to keep only wherewith the Title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her self maketh the Doctrine which her self taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithful keepers of it then the Priests to whom the principal Copy thereof written with the finger of God himself was committed There are some points of faith not contained in the Scripture neither in the Old nor New
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
Testament is the Word of God CHAP. II. What GOD is IN him consider First His Nature Secondly His Works In his Nature two things are considerable First His Essence Secondly The Distinction of Persons in that Essence 1. Of Gods Essence God is an Infinite Essence which is of Himself and gives being to all other things Or thus He is a Spirit in and of himself Infinite in Being Glory Blessednâ—sse and Perfection All-sufficient Eternal Unchangeable Incomprehensibâ—â— every where Present Almighty Knowing all things most Wise most Holy most Just most Merciful and Gracious Long-suffering and abundant in Goodness and Truth So the Assembly in their larger Catechism Some things have their being wholly in another as accidents whitenesse in the Wall Wisdom in the minde 2. Some things have a being by themselves not inhering in another as substances which are of two sorts 1. Bodily Substances which have dimensions length breadth and thicknesse possessing a place by commensuration of parts 2. Spiritual freed from dimensions and from all circumscription of place God is not an accident that is the most weak and imperfect being nearest to a not being and most easily reduced into nothing as if the grasse and flower fade then the colour and fashion of it cometh soon to nothing God is not in any other thing but all things are in him God is a Spirit a being void of all Dimensions Circumscriptions and Divisiblenesse of parts Other Spirits are compounded of Substance and Accidents at least and exist in a place by limitation of Essence by which they are here and not there but God is an Essence altogether simple and immaterial utterly free from all manner of composition any way in whom are no qualities nor any limitation of Essence He is a Spiritual Simple and Immaterial Essence His Essence is substantial an Essence which hath a being in it self not in another simply and wholly Immateriall He is one most Pure and meer Act but Incomprehensible goes quite beyond our knowledge so that we cannot comprehend his Essence nor know it as it is He only perfectly knows himself but he may be known in some sort 1. By his Names 2. By his Attributes The word God is attributed First Properly to him who is essentially God Isa. 42. 8. â— Cor. 8. 6. and either personally commonly without a determination of a certain person Iohn 4. 24. Or singularly to some one person by a Synecdoche Iohn 3. 16. Acts 26. 28. 1 Tim. 3 16. Secondly Improperly to those which by nature are not God 1 Cor. 8. 5. Gal. 4. 8. and that Nâ—me is given to these either from Gods Ordination for the Dignity and Excellency of their Office as to Angels Psal. 8. 6. to Magistrates Psal. 82. 6. to Moses Exod. 4 16. or from their own unjust usurpation as to the Devil who is called the god of the world 2 Cor. 4. 9. or from the erroneous perswasion of men as to Idols 1 Cor. 8. 4 5. For the ten Hebrew Names of God having handled them in another place I shall say but liâ—tle of them here The Name Iehovah Iah Ehejeh signifie Gods Perfect Absolute and simple Being of and by himself 2. Such a Being as giveth Being to other things and upon whom they depend 3. Such a God as is true and constant in his Promises ready to make good whatsoever he hath spoken His Names El Elohim Schaddai Adonai signifie a God All-sufficient in himself strong and powerful able to blesse protect and punish The Jews in pronouncing or writing the Names of God were reverent even to superstition D Fulk against Martin In the New Testament Gods most frequent Names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Lord. The Title of Lord so often given to Christ in the New Testament doth answer to the Title of Iehovah in the Old Testament Some Reverend Divines conceive the Apostles did purposely use the Title of Lord that they might not offend the Jews with the frequent pronouncing of the word Iehovah Compare Deut. 6. 13. with Mat. 4. 10. Deut. 6. 5. with Mat. 22. 37. D. Cheynels Divine Tri-unity He is also called the Father of lights Iam. 1. 17. The Essential Names of God are 1. Proper which agree to no Creature not Analogically 2. Common which are applied to others but agree to God principally by way of excellency as God King and Good The Name of God is used five wayes in Scripture First Essentially for God himself Isa. 30. 27. Secondly For the Power and Efficacy which comes from God Psal. 118. 10 11 12. Thirdly For the Command and Authority of God 1 Sam. 17. 45. Fourthly Passively for those actions whereby he is acknowledged by us Mat. 18. 19. that is nothing but worshipping and calling upon the Father Son and holy Ghost for assistance Lastly For that Word whereby he is distinguished from creatures and by which we are to have our thoughts directed about him 2. God may be known by his Attributes and essential Properties of which some shew 1. What he is in himself 2. What he is to us They are called Attributes because they are rather said to be attributed to God that we might by them better conceive what he is then to be in him in such a way They are that one most pure Essence diversly apprehended of us as it is diversly made known unto us Isa. 43. 25. 1 Iohn 4. 16. or they are those divine Perfections whereby he makes himself known unto us They are called Properties because they are peculiar to his Majesty and are so in him as they are not in any creature Some do distinguish of Gods Attributes and Properties Attributes are those which belong to the Essence and Properties to the Persons themselves A Property in God is an essential Attribute in him whereby his Nature is known in it self and is distinguished from all other things Some Rules are to be observed in attributing these to God First They are all Essential to God for in him is no accident at all whatsoever is in God the same is God Gods wisdom is himself and his Power is himself God punishing the wicked is the justice of God God compassionating the miserable is the mercy of God All these are also one in him his Mercy is his Justice and his Justice is his Mercy and each are his Essence only they differ in our apprehension and in regard of their different objects and effects Secondly They are all Absolute Properties in God and so distinguished from those respective Properties whereby every Person in the Trinity hath his own subsistence Thirdly They are all equal to all the three Persons and alike affirmed of all The Father Eternal most Holy Almighty Merciful so is the Sonne and Holy Ghost Fourthly These Attributes are altogether in God alone and that in the highest degree and measure yea above all degree and measure they are Eternal and
the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the punishment of eternal death for the least sinne Gen. 2. 17. Rom 6. 23. which death is begun in this life in divers kindes of miseties and punishments which for the most part are proportionable to their sins Gen. 3. 17. and 20. 18 but is perfected in the life to come when the full wrath of God is poured upon it Iohn 3. 36. 2 Thess. 1. 16. This justice is so essential to God immutable and as I may so speak inexorable that he cannot remit the creatures sins nor free them from punishment unlesse his justice be satisfied God cannot dispense against himself because sins do hurt the inward vertue of God and the rule of righteousnesse the integrity therefore and perfection of God cannot stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. By Christ who hath born a punishnent equivalent to our sins for us The Scripture proves the justice of God 1. Affirmatively when it calls him Just A Revenger Holy Right and extols his Justice Exod. 9. 27. Psal. 11. 7 Ier. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Iob 8. 3. 3. Affectively when it Attributes to him zeal anger fury Exod. 20. 5. 32. 10. Numb 11. 10. which are not in God such passions as they be in us but an act of the immutable Justice 4. Symbolically when it calls him a consuming fire Deut. 4. 24. compares him to an angry Lyon an armed Souldier Isa. 38. 13. 5. Effectively when it affirms that he renders to every one according to his works 1 Sam. 26. 23. Gods Justice comprehends his righteousnesse and truth he is just in words and deeds Gods Justice is considered four ways 1. As he is free Lord of all and so his decrees are just Rom. 9. 13. 14. 2. As he is God of all and so the common works of preserving both the good and bad are just 1 Tim. 4. 14. Mat. 5. 45. 3. As a Father in Christ and so he is just in performing his promises and infusing his grace and in bestowing the justice of his Son 1 Iohn 1. 5. 4. As Judge of all the world and so his justice is not onely distributive but corrective His Justice is 1. Impartial he will not spare 1. Multitude all Sâ—dome and Gomorrha and the old World perished 2. Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3. Neernesse the Jews Gods people formerly are now cast off Moses and David were punished 2. General it extends to a mans posterity God will visit the iniquity of fathers upon their children 3. Inexorable no sinners can escape unpunished the sins of the godly are punished in their surety Christ and they are afflicted in this life God is Justice it self justice is essential to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He cannot be corrupted nor bribed Gods Justice comprehendeth two things under it 1. Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to do promising and threatning fit and due recompences of their obedience and disobedience 2. Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge How can God in Justice command a man by his word the performance of that which cannot be done by him without the inward help of the Spirit and yet in the mean time God denies this inward grace unto him God may without blemish to his Justice command man to perform his duty although he have now no strength to do it because once he had strength and he hath now lost it Precepts and Exhortations ordinarily signifie the approving wâ—ll of the Commander and his duty to whom they are propounded although sometimes the duty rather of the hearer then the will of the speaker be declared by them Rescrip Ames ad responsum Grevinch c. 12. Deus jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus Aug. de grat lib. arbit c. 16. Gods Commandments and Exhortations shew what he approves and wills to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Mr. Pemble of Grace and Faith Da Domine quod jubes jube â—uid vis said Austin God giveth thee although thou be unable a Law to square thy life by for three causes Ut scias quid acceperis ut videas quid amiseris ut intelligas unde repetendum sit quod amiseris It reproves such as live in sin Exod. 34. 17. Psal. 5. 5. Gal. 6. 6. if God be merciful that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmure at Gods disposing justice in making us poor and should yield to his directing justice obeying his Commandments seem they never so unreasonable Mauritius the Emperor when his wife and children were murthered before him and his own eyes after bored out uttered this speech Iustus es Domine recta judicia tua We should get Christs righteousnesse to satisfie Gods Justice for us and to justifie us The consideration of Gods Justice should afright us from hypocrisie sinning in secret keeping bosom sins It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psal. 33. 24. It may serve to exhort us to glorifie Gods Justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. and 51. 15. 4. God is True Truth or veracity is by which God is true as in himself so in his sayings and deeds He revealeth himself to his creature such a one as indeed he is Real truth or the truth of things is a property of them by which they are the same indeed which they seem It is an agreement betwixt the being and appearance of things it is double 1. Essential or of the very substance of things 2. Accidental of the qualities and actions of things and this as it is referred to the reasonable creature for
duties 2. In waiting to wait Gods time in fulfilling the promises Hab. 2. 3. 3. In suffering when we quietly submit to the will of God in bearing our own burthen Levit. 10. 3. A Christian in these suffering times way write this as his Motto Sit miser qui miser esse potest Let him be miserable that can be miserable 2 Cor. 4. 8 9. and 6. 10. 8. God is Holy the holy one Isa. 40. 25. Hosea 11. 9. Hab. 3. 3. Job 6. 10. he is called The holy one of Israel above thirty times see Isa. 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Iacob Isa. 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and Be you holy as I am holy Psal. 99. Isa. 6. 3. it is three times repeated Holy holy holy or The holy one the holy one the holy one the Lord of Hosts so Rev. 4. 8. where according to some Greek Copies it is nine times that is thrice three times repeated As Isa. 6. the Angels ascribe holinesse to him so do the Saints in heaven Rev. 6. 10. and the godly on earth Exod. 15. 11. 1 Sam. 2. 2. All the persons of the Trinity are holy God the Father is called The holy one of Israel Christ is holy Dan. 9. 24. Psal. 16. 10. The Spirit is the Spirit of holinesse Holinesse in the general nature of it is the moral goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yieldeth himself to God in doing all for and to him in regard of which the actions he doth are acceptable to God Holinesse in the creature is a conformity to the holinesse in God in respect of the principle rule pattern and parts of holinesse Gods holinesse is that excellency of his nature by which he gives himself as I may say unto himself doing all for himself and in all and by all and above all aiming at his own pleasure and glory or it is the absolute purity of his nature and his abhorring of evil Exod. 34. 30. Revel 15. 4. he is holy without iniquity Psal. 5. 5 6. and 145. 17. 1 Sam. 2. 2. Hab 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himself Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Author of all holinesse he is called Holinesse it self Isa. 63. 15. all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himself men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remain though his holinesse were lost 2. Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himself and cannot be lessened or augmented 3. He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4. Objectively he is the object of all holinesse for there is no holinesse but what hath him for the object 5. Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meek and humble He as Mediator was impeccable he was God and man in one person actus est suppositi He discovers unholinesse in the best of the Creatures Iob 15. 15. and cannot be tempted with sin Iames 1 13. or take pleasure in that which is evil either in persons or actions Hab. 1. 13. God is holy in heaven holy in earth holy in hell it self holy in glorifying Angels holy in justifying men holy in punishing devils holy in his Nature Word Works Glorious in holinesse Exod. 15. Reasons of Gods Holinesse 1. This is the foundation of all his other excellencies for if he were not thus taken up with himself he could not be perfect in wisdom power justice mercy neither could he carry himself to the creature as were fit if he did not first carry himself to himself as were fit If a King do not duly regard himself in his Royal authority he can never duly govern his subjects 2. Else he could not be perfectly happy whatsoever thing looks to somewhat without it self to make it be well and contented and enjoy it self that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it self without respect to any other thing by which it enjoys it self God is holy in these particulars 1. In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2. In all his works Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himself this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his works of justice Christs death 3. In his Laws and Commandments Psal. 19. his Commandments are just and right and require holinesse of heart not suffering the least sinful motion Thou shalt not covet 4. What ever relates to him is holy 1. The place of his habitation Psal. 11. 4. 20. 6. 1 Cor. 3. 7. 2. His Attendants 1. The Angels Luke 9. 26. Mat. 25. 31. 2. His people Lev. 10. 1. Dan. 12. 7. 3. All his Services are holy 2 Chron. 35. 30. Psal. 29. 1. Holinesse is the beauty of all Gods attributes without which his wisdom would be subtilty his justice cruelty his Soveraignty Tyranny his mercy foolish pity This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and Devils Heaven and Hell Holinesse is the working of God to his own end in all things suitable to his nature When the Saints in heaven glorifie God for his chiefest excellency it is thus Holy holy holy We finde not in the Scripture any of Gods Attributes thrice repeated Wise wise wise or Almighty almighty almighty but Holy holy holy because the excellency of God consists chiefly in that Master Burrh Iac. Seed The Holinesse of God is an universal Attribute something of holinesse runs through all the Attributes his power is holy Isa. 52. 10. his truth Psal. 109. 4. his mercy Acts 13 34. it is unchangeable he is so holy that he cannot be tempted to evil Iames 1. 13. He is the principle and patern of all holinesse in the Creature 1. The principle Levit. 20. 8. and 21. 8 15. he conveys holinesse by Ordinances and Sabbaths Deut. 7. 6. and afflictions Isaiah 27. 9. see 1 Thessalon 5. 23. and 1. 1. 2. The patern of holinesse 1 Pet. 1. 11. the more any have been holy the more they have eyed the
holinesse of God Rev. 4. 9. Ephes. 5. 1. his holinesse is a rule to it self we should have the Law written in our hearts Amongst the Turks Jews Indians Persians and the Papists themselves at this day the most zealous and holiest as they conceive them in their Religion are most esteemed and honored and onely in the greater part of the Protestant Churches the most knowing and tenacious of the Evangelical truth and the most strict and godly in their lives are hated nicknamed disgraced and villified Sir Simonds D' Ewes Primitive practice for preserving truth Sect. 17. 1. This condemns the Pope who proudly arrogates the Title of the most holy and holinesse it self the high Priest was to be holy Numb 16. 7. but he will be termed most holy 2. Hypocrites civil honest men and prophane men who scoff at purity and holinesse which is Gods excellency it was the Devils device to bring that slander on earthly holinesse A yong Saint an old Devil Angelicus juvenis senibus satanisat in annis Erasmus in his pietas puerilis saith that proverb was devised by the Devil himself it is contrary to that of Solomon Prov. 22 6. It was a great commendation of Origen that he learned the Scripture of a childe Eusebius The like Paul saith of Timothy 2 Tim. 3 15. 3. Confutes merits the Angels are impure in his sight 4. We should be holy like God not in degree but in resemblance 1 Pet. 1. 15 16. we should be holy in our affections actions Holinesse should be prized and admired the Seraphims sing one to another Holy holy holy Isa. 6. 3. They choose this out of all Gods Attributes to praise him for We should pray to God with pure hearts worship him holily Iohn 4. 24. Zach. 14. 20 21. that is men should be holy in those ordinary natural actions of eating and drinking 5. This ministers comfort to the Saints and assures them that they shall finde favor with him and is for a terror to the unholy which are altogether carried to themselves led by themselves and set up themselves and these things below They love that which God loathes God must necessarily hate sin because it is so contrary to him That he doth so it appears 1. In his depriving man of an infinite good infinite glory and happinesse 2. In inflicting on him infinite torments A holy heart may draw much comfort from Gods holinesse 1. He will distinguish between the precious and the vile they have to do with a holy God Num 16. 2 3. Mal. 3. ult 2. Thou hast communion with this holy God there is sweetnesse and comfort in conversing with holy men after this life they shal behold the beauty of Gods holinesse and give him the glory of it 3. He will take special care of them that they shall not be polluted Exod. 29. 33 34. 4. What holinesse is there in any of their services it shall be accepted and their holinesse begun shall be perfected 6. We should labor after holinesse 1. To go quite out of our selves and all creatures and go wholly as it were unto God making him the ground measure and end of all our actions striving above all things to know him esteem him and set all our powers upon him This is the felicity of the creature to be holy as God is holy this is the felicity of the Saints in heaven they care for nothing but God are wholly and altogether carried to him and filled with him He is all in all unto them as he is all in all unto himself In being thus carried to him they are united to him and enjoy him and are blessed There are Saints on earth as the Scripture shews Psal. 16. 3. and 132. 9 though the Papists deny this Men are said to be Saints here 1. In regard of Sacramental holinesse Baptism is called the laver of Regeneration Tit. 3. Sanctum quasi sanguine tinctum Isidore Such are dedicated to God and set a part for a holy use 2. In regard of inherent holinesse the denomination is from the better part so man is called a Reasonable creature from his reasonable soul and men though in part corrupt are called Saints from the image of God in the better part 3. In regard of imputed holinesse Christ is made to us Wisdom Righteousnesse Sanctification Sanctification is 1. The end of our Election Ephes. 1. 4. 2. Of our Redemption Luke 1. 75. Holinesse is 1. A beautiful thing Psal. 110. 3. therefore Christ calls his Spouse The fairest of all women 2. A beneficial thing makes one bear all afflictions easily makes all our services acceptable to God will give us a sight of God Matth. 5. 8. 9. God is Kinde Exod 34. 7. Keeping Kindenesse for thousands so it should be rendred he spake of Gods mercy in the sixth verse see Ephes. 2. 7. Titus 3. 4. it is called Great kindenesse Neh. 9 17. Marvellous kindenesse Psalm 31. 21. Merciful kindnesse Psalm 119. 2. Everlasting kindenesse Isa 54 8. Excellent loving kindenesse Psalm 36 7. Multitude of loving kindenesse Isa. 63. 74. We should shew loving kindenesse unto Christ and one unto another 2 Peter 1. 3. 1 Corinth 13. 4. Some mention two other vertues 2. Gods Jealousie by which he will have all due glory given to him and suffers not the least part of it to be communicated to the creature This care of his honor and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves as on the building of Babel Gen. 11. â— the Bethshemites 1 Sam. 6. 19. Nebuchadnezzar Dan. 4. 29 30. and Herod Acts 21. 22 23. 2. His Humility by which God descends to our capacity and graciously provides for our weaknesse examples of which are both Gods familiar conversing and conference with Moses and Abraham interceding for Sodom with David and others and especially the incarnation of Christ. CHAP. XIV Of GODS Power SO much be spoken concerning Gods Will Affections and Vertues there followeth Power in God by which God by the bare beck of his Will effecteth all things which he will and howsoever he will perfectly without labour and difficulty and can do perfectly all things which he wills this is called Absolute Power by which he can do more things then either he doth or will Actual Power is when God causeth those things to exist which he will have exist Both Gods Absolute and Actual Power is Active onely and no way Passive This Power of God is Infinite First In respect of the Divine Essence since it slows from the Infinite Nature of God for it is a most certain Rule that the faculties and powers of the Subject slow from the form and agree with the form Secondly In respect of the Object and Effects for God doth never so many and so great works but he can do more and greater although we must hold that God
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
cleaving fâ—rmly unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18. 10. By heaven there is not meant the place but their heavenly estate and condition Now though they go up and down doing service yet this hinders not their happinesse for they do not this with distraction and these things are appointed as means for the end viz. enjoying of God and as the soul is not hindred in its happiness by desiring the body again so it is here 1. We should imitate the Angels 2. It shews us how much we are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who took our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shews the wofull condition of the impenitent when Christ shall come with all these Angels when those great shouts shall be Come thou swearer drunkard how terrible will this be The more potent God is in Himself and in his Ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum officiorum in respect of the object and message they go about 2. They would have them worshipped but the Angel forbad Iohn 3. They say every one hath his good Angel to keep him so Bucan thinks in his Common places 2. The Saducees who said there was neither Angel nor Spirit Acts 24. 8. but held good Angels only to be good thoughts and evil angels to be evil lusts and affections Their names offices actions apparitions shew plainly that they are not bare qualities but true substances It serves for instruction 1. To see the blindness and erroneousness of mankinde in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acknowledged the five books of Moses to be divine should yet make a shift to wink so hard as to maintain that there were no Angels What falsehood may not the devil make a man entertain and defend and yet seem not to deny the Authority of Scripture if a man confessing Moses writings to be true will yet deny that there be either Spirits or Angels which are things so plainly revealed by Moses that a man would account it impossible to receive his writings and not confess them But if God leave man to the devil and his own wit he will make him the verier fool because of his wit and he will erre so much the more palpably by how much he seems better armed against errour even as a mans own weapon beaten to his head by a farre stronger arm will make a deep wound in him See we our aptness to run into and maintain false opinions and let us not trust in our own wits but suspect our selves and seek to God for direction Secondly Let us learn humility from this and by comparing our selves with these excellent Spirits learn to know how mean we be that we may be also mean in our own esteem So long as a man compares himself with those things and persons which are baser then himself he is prone to lift up himself in his own conceit and to think highly of himself but when he doth weigh himself in the balance with his betters he begins to know his own lightness The Lord hath set us men in the midst as it were betwixt the bruit beasts and the celestial Spirirs we do so far exceed them as the Angels exceed us as for bodily gifts the beasts in many things go beyond us some are more strong swift have more excellent sight and smell then we but in few things do we equal the Angels They are swifter and stronger then we and their excellent reason goes beyond ours in a manner as the understanding which is in us excelleth the fancy of the beasts they know a thousand things more then we do or can know One Angel can do more then all men can speak more languages repeat more histories in a word can perform all acts of invention and judgement and memory farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are far inferiour to them be content also to serve him yea exceeding glad and thankful that he will vouchsafe to admit us into his service Doth he need our service that is served with such Ministers and Messengers Let us frame our selves to obedience and do Gods will on earth with all readiness and cheerfulness seeing there is so great store of more worthy persons in heaven that do it An Angel will not esteem any work too difficult or base why should we Fourthly The Angels which wait about the throne of God are glorious and therefore the Lord himself must needs excell in glory Isa. 6. 1 2. Ezek. 1. 28. Of the Devils or evil Angels The Angels which persisted in the truth are called good Angels Luke 9. 26. but those which revolted and kept not the law were called evil Angels or evil spirits angels of darknesse Luke 8. 20. 19. 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called spirits 1 King 22. 21. Matth. 18. 16. Luke 10. 20. In respect of their fall they are called evil spirits 1 Sam. 18. 10. Luke 8. 2. unclean spirits Matth. 10. 1. Zach. 13. 2. not so much because of their instigation to lust as because their natures are defiled with sin Lying spirits 1 King 22. 22. Iohn 8. 44. Devils Levit. 17. 7. 1 Cor. 10. 20. The Hebrew names for the devil are 1. Satan an adversary 2 Sam. 19. 32. of Satan to oppose and resist 2 Pet. 2. 14. Belial 2 Cor. 6. though some reade it Beliar unprofitable He is likewise called Beelzebub or Beelzebul which word comes of Bagnal Dominus a Lord or Master and Zebub a fly the Idol of the Achronites because they thought these best of those pestiferous creatures or else because the devils were apprehended as flying up and down in the air but if it be read Zâ—bul then it signifieth by way of contempt a Dunghill god Levit. 17. 7. The devils are called Shegnirim the hairy ones because they appeared to their worshippers like hairy goats and in the mountains The devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse because he accuseth men to God and God to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio because they know much by creation and by experience The devil is called an enemy or the envious man Matth. 13. 139. The tempter Matth. 4.
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
woodden thigh or dry arm to the body of a natural man For they want life sense and motion and receive no influence from the Head they are as is commonly said in the Church not of the Church 1 Iohn 2. 19. Hence arose the distinction of the Church into Visible and Invisible The Invisible Church consists only of those who are endued with true faith and holinesse but these are known to God and Christ alone 2 Tim. 2. 19. Iohn 10. 14. therefore in respect of us that Church which alone truly and properly is the Church on earth is called Invisible The Church is a society of men not as men for so a number of Turks or a nest of Arians might be the body of Christ but as beleevers and therefore the Church as the Church cannot be seen but beleeved Bellarmine himself saith Videmus coetum hominum qui est Ecclesia sed quod ille coetus sit vera Christi Ecclesia non videmus sed credimus and what say we more That is the visible Church which consists of men professing the true Faith and Religion any way whether in truth or counterfeitly and falsly of good and evil of elect and reprobate This Church is mixt whence it is compared to a great house in which there are not onely vessels of gold and silver but also wood and clay some for honour some for reproach 2 Tim. 2. 20. To a field in which there are Tares as well as wheat Matth. 13. to a net in which fishes of all kinde good and bad are gathered See Dr Featley against Fisher about the visibility of the Church Iacksons raging Tempest on Matth. 8. 23. p. 25. Dr Taylor on Rev. 12. p. 294. Mr Baxters Infants Church-membership pag. 176. Par. on Rom. 11. vers 4. pag. 160 161. Again The Church is either Particular viz. a company of the faithful which is contained in some particular place 2 Cor. 1. 1. 1 Cor. 16. 19. Col. 4. 15. Or Universal Catholick which consists of all that every where call upon the name of God 1 Cor. 1. 2. The Apostle cals it The general Assembly Heb. 12. 23. It is General 1. In respect of time it had a being in all times and ages ever since the giving of the promise to our first parents in Paradise 2. In respect of the Persons of men it consists of all sorts and degrees of men Act. 16. 34. 3. In respect of place because it hath been gathered from all parts of the earth specially now in time of the New Testament Revel 5. 9. 4. In respect of Doctrine therein professed This name Catholick is not given to the Church in Scripture but was imposed by men yet consonant to the Scripture The Church was first intituled Catholick in opposition to the visible Church of the Jews Act. 10. 15 34. the full importance of this term Catholick is set down Revel 5. 8 9. This Catholick Church is called Holy 1 Cor. 14. 33. Revel 11. 2. because Christ the Head of it is holy Heb. 7. 26. and he makes the Church partaker of his holinesse Iohn 17. 19. because it is called with a holy calling and is separated from the world 2 Tim. 1. 9. because the holy Word of God is committed to it Rom. 3. 2. Object But the Church doth not only contain in it those that are holy but also hypocrites and such as are openly wicked How therefore is it holy Answ. Hypocrites and prophane persons are but in name and outward profession of the Church indeed and in truth they are not those which are truly of the Church are holy and therefore the Church is rightly called and is holy 2. Although the visible hath good mingled with evil yea almost overwhelmed with their multitude yet it is deservedly denominated from the better part As we call that a heap of corn where there is more chaff then corn It is the priviledge as well as duty of Gods people to be holy Deut. 26. 18. 28. 9. it comes in by way of Promise Reward Priviledge Revel 20. 6. The Reasons of this are taken from the Cause the Nature and Effects of Holinesse First From the cause of it it flows from Union with God Iohn 17. 17 21. 2 Pet. 1. 4. 4. 14. Secondly The Nature of Holinesse consists in a likenesse and conformity to God Be ye holy as I am holy Levit. 26. 44 45. There is a four-fold Holinesse 1. Of Dedication so the vessels of the Temple and Tabernacle were holy 2. Of Exemplification so the Law being the Epistle or exemplification of Gods will was holy Rom. 7. 12. 3. By Profession as 1 Cor. 7. 14. 4. By Participation or Communion The people of God are holy all these wayes 1. They are dedicated to God Rom. 1. 1. 2. By Exemplification They are the Epistle of the Lord Jesus Christ. 3. By Profession 4. By Participation Thirdly If we consider the Effects of Holinesse 1. Upon our selves it is the end of our Election Ephes. 1. 14. of our Vocation 1 Thess. 4. 17. Redemption Luke 1. 74. 2. Upon others even the Enemies of it wicked men 1. Affectation the hypocrite affects it that there are so many pretenders to it though but in shew discovers the dignity of it 2. That awfulnesse which it strikes in the hearts of wicked men Saul stood in awe of Samuel Herod of Iohn Baptist Mark 6. 20. 3. Envy it works this in the worst 1 Iohn 3. 17. Quest. Whether every one which sincerely professeth the belief of this Article of the holy Catholick Church be bound to beleeve that he himself is a true lively member of the same Church Answ. No all men are not bound to beleeve that they are actual or real members of the Catholick Church for none can truly beleeve thus much of himself but he that hath made his election sure and is certain that his name is written in the book of life A note mark or character is that whereby one thing may be known and differenced from another That which is proper to a thing and peculiarly found in it may serve as a note or mark of distinction The marks of the Church are An entire profession of the Gospel and saving truth of God the right use of the Sacraments Holinesse of conversation the sound preaching of the Word of life servent and pure calling upon Gods Name subjection to their spiritual guides mutual communion in the Ordinances of Worship Christian Fellowship with all Saints and true visible Churches of Jesus Christ. All these are proper to the Church but not perpetually to be found in it noâ— alike pure in all ages Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these are wanting or impure the Church is so much defective or impure though it may be pure in comparison of others But all these things be not of equal necessity to the being of a
deliver our selves out of his hand and worthy to be subject to him in the lowest degree Thirdly The effects of this fear are most excellent 1. It interests him in whom it is to all the gracious promises of God for this and a better life it plainly proves a man to be regenerate and sanctified and to be Gods true childe and faithful servant 2. It worketh a great tranquillity of minde and a most setled quietnesse of heart it armeth the heart against all carnal and inordinate fear of other things Exod. 1. 17. Isa. 8. 12 13. Luk. 12. 4 5. and strengthens against all temptations There is a double fear 1. Of Reverence a reverent respect to God this is kept up by considering Gods Attributes discovered in the Word Psal. 16. 8. Iob 31. begin Isa. 6. 3. Exod. 23. 11. Hab. 3. 16. 2. Of caution or circumspection in our conversation This is stirred up by considering 1. The strictnesse of the Law Psal. 19. 9. it condemns not only acts but sinfull lusts and motions Psal. 119. 96. 1 Cor. 2. 3. 2. The sad fals of the Saints when they have laid aside the fear of God Peter fell by a damsels question There is a servile fear of God as a Judge and a filial fear of him as a Father the one is ne puniat the other ne deserat Aug. Courage or Boldnesse It is a passion quite contrary to fear which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse Saul David and Davids worthies Ionathan Caleb and Ioshua were couragious A godly man is bold as a young Lion Be of good courage Be strong saith God to Ioshua Caleb and Ioshua would have gone up to possesse the Land notwithstanding the strength of the Canaanites There is a double Resolution 1. In sinne and iniquity Ier. 18. 12. The devils are consirmed in wickednesse 2. In the truths and wayes of God Dan. 3. 18. This is an almighty work of Gods Spirit whereby a Christian is able to do and suffer glorious things for God and his cause Dan. 1. 8. Act. 21. Nehemiah Esther Athanasius Luther and others were thus couragious There is boldnesse with God that flows from innocency Iob 11. 15. and that flows from slattery a boldnesse that ariseth from a seared conscience Deut. 29. 19. and from a reprobate conscience Heb. 6. 1. Iohn 14. 17. It must be well ordered First For the Object of it it must be exercised against all sorts of evils Natural which may come upon us in the way of our calling and duty as David used courage against Goliah 1 Sam. 17. 34. Ionathan against the Philistims and Esther against the danger of death the Judges of Israel were couragious and Paul in his sufferings and chiefly Christ Jesus when he set himself to go up to Ierusalem and to bear the curse of the Law It must be withdrawn from unfit objects we must not be couragious against Gods threats nor great works as thunder nor against our betters nor against the evil of sinne and damnation To be bold to do evil and to despise Gods threats is hardnesse of heart This was the sinne of the old world and the Philistims when the Ark came against them and of Pharaoh Secondly For the measure of our courage it must be alwayes moderate so as to resist and bear such evils as do necessarily offer themselves to be resisted and born not to provoke danger 2. It must be used more against publick enemies and evils then private and against spiritual evils then natural we must resist Satan strong in the faith Motives to true Christian Courage 1. It is both munimentum the armour of a Christian and ornamentum the honour of a Christian. 2. Consider what examples we have in Scripture of this vertue Moses Exod. 10. 26. Ioshua Daniel Esther Peter Paul Means of getting Courage 1. See your fearfulnesse with grief and shame and confesse it to God with sorrow for in the acknowledgement of the want of Grace begins the supply thereof 2. Consider of the needfulnesse worth and excellency of this Grace 3. Beg of God the Spirit of Courage 4. Take heed of self-confidence Heb. 11. 34. Frustra nititur qui non innititur Bern. Remember Peter and Dr Pendleton In the last place I shall handle some compound affections Anger Reverence Zeal It sutes well with Gods Attributes and his Dispensations that we should Love Joy and be confident and yet fear Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice on which we are to exercise different affections His Dispensations also are various as there is a fatherly love so there is ira paterna Deut. 26. 11. Jude 11. See Phil. 2. 13. Of Anger Anger is a most powerful passion and hath by an excellency engrossed the general name of passion to it self The most usual name used by the Hebrews to signifie Anger is Aph which signifies also the nose and by a Synecdoche the whole face either because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned The Grecians used two names to expresse this affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine it is called ira because it maketh a man quasi ex seire as it were to go out of himself Ira furor brevis It is the rising of a mans heart against one that behaveth himself amisse to punish him It is a mixt affection compounded of these three affections Hatred Desire Grief 1. There is hatred in pure just and innocent anger of the sinne and fault principally and a little for the present of the faulty person but in corrupt anger of the fault little or nothing of the person most of all 2. There is Grief in pure anger at the dishonour done to God in corrupt anger at the wrong done to ones self or his friend 3. There is desire in pure anger of using means according to our vocation of bringing the party to repentance and hindering the infection of the sinne in unjust anger of revenging our selves upon the party and delighting in his smart therefore it is so violent a passion because it is composed of those three all which affections are fiery It is easie to perceive all these three concurring in every angry person Therefore such as are in love or in pain or in sorrow or hungry in deep studies are very teachy and soon moved to anger for in all these there is an excessivenesse of some one or two of these passions whereof anger is made and therefore anger is soon provoked seeing that these will soon breed a third as wood and fire will cause a slame with a little blowing The formal cause of it is when any thing is highly esteemed by us and that is contemned by
to our neighbour D. Hall saith Justice comprizeth all vertue as peace all blessings Antiochus of Asia sent his letters and missives to his Provinces that if they received any dispatch in his name not agreeable to justice Ignoto se has esse scriptas ideóque eis non parerent See Speed in the Reign of Henry the 5th concrning his Justice p. 625. Scepters born by Kings and the Maces of all Magistrates are straight emblems of Justice D. Clerk The Rules which must be observed in executing of Justice 1. The doer must have a calling and authority to it Peter had none when the High-priests servants came to lay hold on Christ and he cut off the ear of Malchus 2. He must indifferently hear both parties Philip kept an ear alwaies for the Defendant therefore Suetonius justly chargeth Claudius with injustice for precipitating his sentence before he had given a full hearing to both parties nay sometimes to either Pronunciabat saepe altera parte audita saepe neutra 3. He must lay all he hears in an even balance and poyse them together Res cum re causa cum causa ratio cum ratione concertet 4. He must maturely advise and seriously consider of the matter before he passe sentence Iudg. 19. 30. 5. The person punished must be indeed an offender or guilty person not made so to appear by forged cavillation as Naboth nor so reputed out of the rage of the punisher as the Priests of Nob in Sauls conceit but having indeed done some and being duly convicted to have done some thing worthy of stripes bonds imprisonment for else to strike the innocent is abominable to God 6. The punishment must be proportioned to the sinne as a plaister to the sore a lesse punishment must be inflicted on a lesse sinne and a greater on a greater with this proviso that the greatnesse of the sinne be not measured alone by the matter of the thing done but also by other circumstances considered together with that and chiefly by the mischiefs which will ensue upon the doing thereof and so those faults must be punished with capital punishments which are either in themselves very enormous or in their consequents and effects very mischievous 7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne that God may not thereby be dishonoured not any self-regard Severity is the executing of punishment fully without sparing in any part of the punishment and speedily without too long deferring and putting it off Deut. 13. 8. 19. 21. Ezek. 8. 18. Salomon tels us That a wise King turneth the wheel over the wicked that is is severe to them See Psal. 101. 8. a parent must correct his son and not spare for his much crying God therefore often saith I will not spare nor mine eyes shall not pity we must be just as our heavenly Father is as well as merciful as he is Reasons 1. In respect of God we ought to shew a love to him and conformity to his judgement and a detestation of that which he detests and a care to please him in doing what he commands 2. In respect of the sinne it is a thing wholsome and profitable for their souls the welfare of which is to be preferred before ease Punishment to a fault is like a medicine to a disease or a plaister to a â—ore 3. This is requisite for the good of others as the Scripture expresly noteth that others may hear and fear and do no more so wickedly 4. It is requisite for the publick safety for what sins are not duly punished will grow frequent ordinary general 5. For the honour and credit of the Laws and Law-makers if they did well in appointing such a correction for a fault why is not their order observed and put in practice If ill why did they make the Law 6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing David and Eli were sharply punished for failing herein Knowledge or Wisdom Wisdome is 1. Intellectual which consists in the knowledge of the languages and the liberal Arts and Sciences 2. Moral which consists in a gracefull comely and discreet carriage of our selves Ephes. 5. 15. Col. 4. 5. 3. Civil which consists in an orderly Government of Corporations and Societies committed to our charge 4. Spiritual which consists in the knowledge of the true God and in the serving of him in a true manner Prov. 1. 7. 1 Chron. 28. 9. The knowledge of God and Christ is the ground of all our good 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination Iohn 16. 8 9 10. therefore it is called Illumination Heb. 10. 32. Vocation comes in by knowledge Ephes. 1. 8 9. Justification Isa. 53. 11. Glorification Iohn 17 3. There is a two-fold Knowledge 1. Speculative whereby we assent to the truth revealed this is found in the devils in as large and ample measure as in the Saints they being knowing Spirits know and assent to the truth of every proposition that a childe of God knows 2. Experimental whereby we do not only know that it is so but taste and see it to be so Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith We should labour not only to know God as God in the creatures by the light of nature and reason but to know him in the Gospel by the light of revelation and Christ in the excellency of his person as God-man and the sufficiency that is in him the riches of his grace and satisfaction and our communion with him Matth. 16. 16 17. to know God and Christ as calling and converting us Ephes. 1. 17 18 19. Col. 1. 27. Such a knowledge of God and Christ will fill us with high thoughts of them and high apprehensions will breed strong affections to them and increase all graces Exod. 33. 19. Isa. 6. 5 8. Col. 3. 16. The devil much opposeth this knowledge 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul he brings it to the means Wisdome is an excellent endowment a principal and one of the cardinal Vertues much to be desired and esteemed Wisdome is the chiefest saith Salomon he speaketh of spiritual wisdome but the proportion holdeth fitly as spiritual wisdome is the principal among spiritual graces so natural wisdome among natural The excellency of a thing saith Salomon in another place is wisdome and who is as the wise man and also Wisdome maketh the face to shine As light is better then darknesse so is wisdome then folly A poor wise childe is preferred before an old foolish King Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints To the onely wise God be glory for ever and ever To the onely wise God our Saviour be glory and majesty dominion and power for ever
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
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
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
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
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
Christ who wore a Crown of Thorns for me e In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii the Crown of Martyrdom and Stephen the Protomartyr had his name in Greek from a Crown Erant torti torquentibus fortiores Cyprian Reformati ligneas sanctorum Papistae vivas Dei comburunt Imagines Qui primi relictis patriis ritibus ac lege qui abjectis repudiatis rebus omnibus quae solent esse hominibus in vita gratissima charissima Christum sunt sequuti qui ilii noâ—a atque admirabilia dicenti fidem tribuerunt gravia dura praecipienti obedierunt denique cervices suas obtulerunt pro illius Doctrina Gloria aliquid certè in co majus excellentius animadverterunt humana sapientia potentia Lod. Viv de verit Fid. Christ l. 2. c. 14. f Non paena sed causa facit Martyrem g Lib. 2. c. 25. Meminerunt Mosis Diodorus Siculus Strabo Plinius Tacitus quoque post eos Dionysius Longinus de Sermonis sub limitate Iamnis autem Mambris qui in Aegypto Mosi restiterunt praeter Talmundicos Plinius Apulcius Grotius de verit relig Christ. * Bish. Andrews in his large exposition on the ten Commandments h Credite me vobis folium recitare Sybille i Vid. Spanhem Dub. par 2. Dub. 34. Sect. 6 7. k Exercit. 1. ad Annal. Bar. * Isa. 8. 20. Psal. 19. The Authors often testifie that they speak not of themselves or by any humane instinct but from Gods command and the Spirit inspiring l Christ commends Moses the Prophets and Psalms by which names are meant all the Books belonging to the Canon of the Hebrews m The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 Joh. 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. Joh. 16. 23. 14. 26. Isa. 51. 16. Isa. 59. 21. Rom. 8. 16. The inspiration of the Spirit is considered as an efficient cause which disposeth our faculties to believe the truth and not as an argument of the truth The Pelagians say The faculties of the soul are well enough disposed to understand and believe the things of God without the inward inspiration and illumination of the Spirit Scripturam tanquam mortuam literam intuentur meros spiritus inflatis buccis crepant interim tamen neque verbum neque Spiritum retinentes Hic autem audis Paulum Scripturae testimoniis ut firmissimis potissimum nitâ— c. Luth. in 1 Cor. 15. 3 4. Quocirca noli esse immodicus jactator Spiritus si non apertum externum verbum habueris neque enim bonus eâ—â— quâ—m jactâ—s Spiritus sed ipsissimus Diabolus Id. ibid. Omnes homines quantumvis illustrati Spiritu sancto tamen manent discipâ—li â—erbâ— Luth. Tom. 4. The work of the Spirit now is not to perfect Scripture or to adde any thing to its discovery or to be â—â— stâ—aâ— of a Scripture where it is wanting much lesse where the Scripture is But to remove the darknesse from our understanding that we may see clearly what the Scripture speaks clearly Before the Scripture was perfected the Spirit did enlighten the Prophets and Pen-men of Scripture both wayes But now I know no teaching of the Spirit save only by its illuminating â—â— sanctifying works teaching men no new lesson nor the old without book but to read with understanding what Scripture Nature Creatures and Providences teach Mr Baxters Saints everlasting Rest Part 1. Sect. 51. n 1 John 3. 8. 1 John 2. 20. * Fides Christiana non acquiritur sed infunditur n Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequuturum inde etiam Graecorum Gentilium Scripturas esse divinitus inspiratas nam ut benè respondet Theophylactus oportebat eos novisse quod Paulus ante dixerat Sacras literas nosti Rivet Isag. ad Script Sac. o Aliud sanè Propâ—â—tas hoc vel illud scripsisse aliud verò scripsisse ut Prophetas Spanhem Vide Lod. Viv. de verit Fid. Christ. l. 5. c. 1. p Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturâ— Illud authenticum dicitur quod sibi sufficit quod se commendat sustinet probat ex se sidem ac authoritatem habet Whitaker q Every principle is known by it self The Scripture is the primum credendum the first thing to be believed we must believe it for it self and all other things for their conformity with it r Eccius reckons this among heretical Assertions Major est Scripturae quam Ecclesiae Authoritas s Nisi Deus hominibus placuerit non erit Deus said Tertullian in Apol. If God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctus Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque Spiritus humanus spiritus erroris Rainoldus Thesi. 3. l. 11. t See Chamiâ—rs sixth Book de Canone divers Chapters and Mr Pembles Vindiciae Gratiae pag. 207. to 222. u Superfluus mihi labor videtur eorum qui adco sollicite illud quoad nos inquisiverunt quia nâ— cogitari quidem potest ulla corum librorum authoritas nisi quoad nos Cham. x Matth. 28. 20 18. 20. John 15. 26. 16. 13. y Scriptura est vel ipsa scriptio literarum per lineas certas pictura vel ipsa doctrina per eas Scripturas significata in iis literis contenta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur ea scriptione Chamier Tom. 1. l. 1 c. 22. z Fuit Scriptura ante Moysen materialiter non formaliter Quibus lect is verbis adeo exultant quasi reperissent id quod puâ—â—i in faba se reperisse clamitant tamque considenter ac â—i ad plenum victoriae fructum sola triumphi gloria deesset Chamierus a So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word it signifieth to move with other things b Gerson saith he taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. c Ecclesiâ— non habet magisteriâ—â—m supra Scripturas sed Ministerium circa Scripturas There are two causes why the Apocrypha are cast out of the Canon 1. External the Authority of the Church decreeing and the quality of the Authours 2. Internal the style the fabulous and wicked things Chamier d Ecclesiae id est Romano Pontifici vel soli vel cum Concilio magisterium tribuunt summum adeo ut solennis sit apud eos formula indicet magister sidei Amesius e Dr Chalonero Credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum metaphoricè impropriè fundamentum
2. 19. * This acception of the word Catholick can hardly be proved out of ancient Writers Ecclesia Catholica vocatur 1. Respectu Ecclesiae Veteris Testamenti 2. Respectu particularium Ecclesiaruâ— 2. Respectu Catholicâ— Fidei Gerh. loc common This word Catholick is not found in all the Bible yet the sense being there it may be retained the word is the same both in Latine and Greek and signifies General It is used 1. Unproperly and so it signifies as much as Orthodox in which sense sometimes the Fathers use it this is the Catholick Faith 2. Properly so it signifies universal and so it is here taken Putant multi Catholicam dictam Ecclesiam ut distingueretur ab Iudaeorum Synagogis terrae Canaan limitibus circumscriptis Sed parum id verisimile fit cum Apostolorum aetate non in Palaestina modò sed etiam extra illam religione fuerint Iudaei quin plures quà m in Palaestina Eoque magis sit verâ—simile Catholicae nomen opponi coepisse ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haereticorum sâ—hâ—smaticorum quales Novationarum postea Donatistarum Vossius de tribus Symbolis The Church is called Holy in three respects 1. In respect of the Righteousnesse and Holinesse of Christ imputed which may be termed Sanctitas imputata 2. In respect of those degrees of sanctification wherewith it is endowed in this life which may be termed Sanctitas inchoata 3. In respect of the Rule and Law by which it is directed to serve God in Holinesse and Righteousnesse which therefore may be termed Sanctitas imperata Dr. Chaloners Credo Ecclesiam sanctam Catholicam part 2. sect 1. Ubicunque Dei verbum syncere praedicari atque audiri ubi Sacramonta ex Christi instituto administrari videmus illic aliquam esse Dei Ecclesiam nullo modo ambigendum est quando ejus promissio fallere non potest Mat. 18. 10. Calvin Instit. lib. 4. c. 1. Symbola Ecclesiae dignoscendae verbi praedicationem Sacramentorumque observationem posuimus Nam haec nusquam esse possunt quin fructificent Dei benedictione prosperentur Non dico ubicunque praedicatur verbum illic fructum mox exoriri sed nullibi recipt statam habere sedem nisi ut suam efficaciam proferat Id. ibid. Si solus essem in toto orbe terrarum qui retiâ—erem verbum solus essem Ecclesia rectè judicarem de reliquo toto mundo quod non esset Ecclesia Luth. Loc. Commun Class 1 cap. 37. de Ecclesia Luthers holy pains preaching and writing was not a Novation but a Renovation not a planting of a new Religion but a renewing and replanting of the ancient Religion not an Institution but a Restitution of the truth of God not an Introduction but Reduction of the true and holy Religion Dr Taylor on Rom. 1. 18. Rev. 2. 3. Epistola Pauli ad Romanos est epistola Pauli in Romanos Faius Vide Poly. Vir. hist. Aâ—g l. 6. Shew me that man who before the Councel of Trent held all the points of your Faith as they are now taught and received in your Church Dr Featleys Case for the Spectacles c. 4. See more there Bishop Iewel in a Sermon at Pauls Crosse made a publick challenge to all the Papists in the world to produce but one clear and evident Testimony out of Scripture or any Father or other famous Writers within six hundred years after Christ for any one of the many Articles which the Romanists at this day maintain against us and upon good proof of any such allegation he promised to reconcile himself to Rome Papists call themselves Catholicks but falsly being both heretical in Doctrin and Idolatrous in worship a Catholick is a right beleever all true beleevers in the world make but one Catholick Church Lyford Papists call themselves Roman Catholicks Catholick is universal Roman particular that is of the whole world this of one City So the Roman Catholick is as much as to â—ay Particular universal that is noâ— Catholick Catholick Downs Defence of former Answers against the Reply of N. N. See more there The Mahometists at this day assume the name of Saracens as your men do the name of Catholicks as if they came from Sarah the free woman Abrahams true and lawful wife when in truth they took their first beginning fram Agar the bond woman Dr Featleys Case for the Spectacles Chap. 6. Ecclesia Catholica universalis est tota est per orbem diffusa ac dissemâ—nata est Rom ana pars solum est particularis est Romae Pomaeriis circumscripta Extra Catholicam salus omnino nulla extra Romanam servati multi servanâ—â— Crakanth Defens Eccles. Anglic. Ut Donatistae nullam Ecclesiam praeter Africanam ita Papistae nullam agnoscant Ecclesiam Catholicam praeter Romanam quà m absurdè Catholicam Romanam quasi dicas universalem particulâ—rem vocitant Down Diatrib de Antichristo part 1. l. 3. c. 6. * See Rev. 18. 4. 2 Chro. 11. 14. Hos. 4. 15. 1 Cor. 10. 14. 2 Cor. 6. 17 1 Tim 6. 3. 1 John 5. 21. Vide Stresonem in Act. 14. 48. Conc. 162. pag. 528 529. If any man fall away from that Church which is not Christ his Spouse he cannot be charged justly with Apostasie Nullus pudor est ad meliora transire It is no shame to change for the better we left not Bethel the house of God until it became Bethaven the house of iniquity Dr. Hampton on 1 John 2. 19. See more there Vireâ—us â—oc suasit suadeo etiam ut ab illa Ecclesia non solum abstineamus quae haeresibus idololatria polluta est conventus habeamus ubi possumâ—s in quibus duo aut tres congregentur in nomine Christi si plures non possint Novam tum Ecclesiam non colligimus sed veteri nos adjungimus Rivet Grotianae Discus Dialysis Sect. 5. Certè praecipuum communionis vinculum missa est quam nos ut maximum sacrilegium abominamur Calv. Instit. l. 4. c. 2. Nos dicimus Ecclesiam bano aut illam posse errare ut Ecclesiam Corinthiorum Galatarum Ephesiorum reliquas hujusmodi nec errare modò verumetiam obrui tandem erroribus desicere quod ipsa experientia in multis demonstravit Dicimus autem veram Christi Ecclesiam Catholicam quae est electorum tantùm errare non posse si errores mortiseros insanabiles intelligamus at in levioribus rebus posse errare â—empe qua non simpliciter absolutè ad Ecclesiam necessariae quaeque fundamentum non evertunt Whitak controvers 2. de Ecclesia quaest 4. cap. 1. 1 Tim. 6. 12. 2 Tim. 3. 17. Gen. 20. 1 Sam. 9. 9. Ezek. 3. 1. Ezek. 34. 2. 1 Pet. 5. 1. Luk. 12. 24. 1 Cor. 4. 1. 1 Cor. 11. 10. Revel 1. 20. Quid magis Ecclesiae curandum quam ut idoneus praesit Episcopus At in Ambrosio obstare visum quod B.