true God if he forswear himself though he swear but by Mahomet a false Prophet Such a one that compels a man to perjury is a murderer saith Austin duplex homicida say the Schoolmen A fellow hearing perjury condemned in a Pulpit by a learned Preacher and how it never escaped unpunished said in a bravery I have oft forsworn my self and yet my right hand is not a whit shorter then my left which words he had scarce uttered when such an inflammation arose in that hand that he was constrained to go to the Chirurgion and cut it off least it should infect his whole body and so his right hand became shorter then his left in recompence of his perjury which he lightly esteemed of The Theatre of Gods judgements c. 28. of Perjuries The small successe that the Emperor Sigismund had in all his affairs after the violation of his faith given to Iohn Hus and Hierom of Prague at the Councel of Constance whom though with direct protestations and oaths he promised safe conduct and return yet he adjudged to be burned doth testifie the odiousnesse of his sin in the sight of God Polygamy Lamech first brought it into the world Abraham into the Church by Sarahs means Iacob was forced to it by a kinde of necessity It is a sin and is evidently blamed by Moses Levit. 18. 18. that is Ye shall not take more at once that this verse is meant of Monogamy is proved by Analogy with vers 16. and Salomon by way of recantation after his excessive faultinesse therein having had a thousand wives saith Prov. 5. 18. Rejoyce with the wife of thy youth wife not wives the first to whom thou didst joyn thy self in youth The Scripture cals second wives in Polygamy vexers or enviers Gen. 4. 23. 1 Sam. 1. 6. The Prophet Mal. 2. 14 15. in the Old Testament and Christ in the New Mat. 19. 5 9. reproves it if one be guilty of adultery that puts his wife from him and marries another then also if he keep her and takes another to him besides her 1 Cor. 7. 2. his proper wife It is a swerving from Gods first institution Secondly The conjunction of one man and woman is sufficient for the ends for which Matrimony was first ordained viz. mutual helpfulnesse and increase of mankinde Thirdly It is the best way to quench lust and order the appetite There are two kinds of Polygamy Simultanea and Successiva the having of more wives successively or at one time The Montanists and the Novatians held That if a man buried one wife he might not marry another and the Church of Rome forbiddeth the blessing of second Marriages in the Church but this Polygamy is not only allowed Rom. 7. but in a sort commanded also 1 Tim. 5. 14. and the Fathers justifie it It is only the having of many wives together that is condemned by the Old and New Testament and Fathers We read not that Iacobs marriage with his two sisters nor Lots daughters incest with him was condemned yet they were sins The Patriarchs lived and died in the sin of Polygamy not through any impiety the Lord testifying their hearts were upright but meerly through the mistaking of that place Levit. 18. 18. taking the word Sister for one so by bloud which was spoken of a Sister by Nation as those clauses to vex her and during her life do evince Prov. 19. 2. But no such place was extant in Abraham and Iacobs time That Polygamy though so common and connived was in the Mosaical Law inhibited Levit. 18. 18. in those words A wife to her sister that is one to another as that form is commonly taken seems evident enough and so Iunius takes it That of God by Nathan to David 2 Sam. 12. 8. seems not to be any approbation but that all which was Sauls came by the disposal of God into Davids power though it appeareth not that David made such use of that power which yet he might have done without any such notorious wrong unto any as he offered to Uriah Pride Pride is a great sin Prov. 16. 5. Psal. 101. 5. It is a vice whereby one makes a high account of himself Isa. 2. 11 17. it makes a man some body in his own esteem it makes one count himself some thing as Paul saith He that counteth himself something when he is nothing deceives himself Galat. 6. 3. it is called being great or high in ones own eyes a lifting up or exalting ones self Initium omnis peccati superbia est Quid est autem superbia nisi perversae celsitudinis appetitus Aug. de civit Dei l. 14. c. 13. It is Inordinatus appetitus propriae excellentiae an overweening conceit of a mans own excellency self is his God his chiefest good and utmost end the greater the excellency is the higher the pride it is a greater pride to be proud of gifts and parts then to be proud of riches and honour and to be proud of grace then of gifts of ones own righteousnesse The root of all other sins saith Aquinas ex parte aversionis is superbia ex parte conversionis avaritia Pride refers to self-excellency covetousnesse to creature-excellency Pride is the measure of corruption and humility of all grace What swelling and ambitious Titles are those in the styles of the Roman Emperors Invictus Victor Defensor Triumphator and the like Those of the Pope as Universal Bishop Prince of Priests Supream Head of the Universal Church and Vicar of Christ here upon earth Of the great Turk and some other mighty Princes This is one of the sins which the fear of God will make a man to hate Prov. 8. 13. one of the sins of Sodom which procured unto her that strange overthrow Ezek. 16. 49. See Isa. 28. 1. Ier. 48. 29. Rom. 1. 30. 1 Tim. 3. 2. A vice whose name is comprehended in a Monosyllable but in its nature not circumscribed with a world Reasons 1. It is a most absurd and unreasonable vice for such a mean creature to swell mean in his creation vile since his corruption 2. A most harmful and pernicious vice this causeth the man in whom it is to be loathed of God The proud in heart is an abomination to the Lord Prov. 16. 5. and haughty eyes are one of the things which his soul hateth He resisteth the proud it makes men to despise him and count him base he is by it made uncapable of doing and receiving good 3. It is a great sin against the Gospel of Jesus Christ Matth. 11. ult Christs whole life was a constant lecture of humility 4. It opposeth God as God other sins set against Gods justice mercy his Law but this against God as he is God it is to make ones own will the supream rule of all things 5. It is a sin which runs out in many kinds and objects it may arise from our very graces so that a man will be proud
Leigh's Body of Divinity A SYSTEME OR Body of Divinity Consisting of TEN BOOKS Wherein the FUNDAMENTALS and main Grounds of RELIGION are OPENED The Contrary ERROURS REFUTED Most of the CONTROVERSIES Between US the PAPISTS ARMINIANS and SOCINIANS Discussed and handled SEVERAL SCRIPTURES Explained and vindicated from corrupt Glosses A Work seasonable for these times wherein so many Articles of our Faith are questioned and so many gross Errours daily published By EDWARD LEIGH Esquire and Master of Arts of Magdalen-Hall in OXFORD Quisquis bonus verusque Christianus est Domini sui esse intelligat ubicunque invenerit Veritatem August de Doctrina Christiana l. 2. LONDON Printed by A. M. for William Lee at the Sign of the Turks-head in Fleet-street over against Fetter-lane M. DC LIV. TO ALL THE Orthodox and Godly MAGISTRATES MINISTERS AND PEOPLE of ENGLAND who are Lovers of Truth and Holiness I Am not ignorant that the Socinians make sport in their Books with the Protestant Authours because they call themselves the Orthodox and say We use that as a spell thinking thereby to charm all dissentiates And some that plead for Universal Redemption Apostasie of the Saints and such corrupt Doctrins seem to slight those mormolukes of Arminianism Pelagianism Socinianism Yet there are those who are Orthodox whose judgement is sound in matters of Faith and there are also without question many in these dayes who are Hetrodox and unsound in the Faith We have no such custome nor the Churches of Christ saith the Apostle 1 Cor. 11. 16. The concurrent judgement of the Reformed Churches is not to be slighted That saying of Vincentius Lirinensis cap. 5. in Commonit adversus Haereses is worthy our serious consideration Mos iste semper in Ecclesia viguit ut quò quisque foret religiosior eo promptius novellis adinventionibus contrairet That custome saith he hath still flourished in the Church that the more religious any one was the more readily he would oppose new inventions Truth is precious and should be maintained Errour is dangerous and should be opposed Buy the truth and sell it not saith Salomon Ierusalem is called a City of truth Zech. 8. 3. The Church is called the pillar and ground of truth 1 Tim. 3. 15. Christ came into the world that he might bear witness to the truth Iohn 18. 27. The Prophet Ieremiah complains That none were valiant for the truth Contend earnestly for the Faith which was once delivered to the Saints We can do nothing against the truth but for the truth saith Paul It is made a sign of Christs sheep Iohn 10. 4 5. to take heed of errours and false teachers Our Magistrates should do well to follow the examples of our Iosiah King Edward the sixth and Queen Elizabeth Two things in King Edward 1. In his honouring the Word of God 2. In his opposing of errour and false worship When he was crowned they put into his hands three Swords he answered there was one yet wanting the Word of God the Sword of the Spirit which was farre to be preferred before all those When he was pressed by Bishop Ridley and others to tolerate his Sister Masse in her own Chappel he would not though importuned yeeld thereunto saying He should dishonour God in it and being much urged by them he burst out into tears and they affirmed That he had more Divinity in his little fingers then they in all their bodies Queen Elizabeth after her Coronation when the Bible was presented unto her at the little Conduit in Cheapside she received the same with both her hands and kissing it laid it to her brest saying That the same had ever been her chiefest delight and should be the Rule by which she meant to frame her Government Fregevill a wise French Writer in his Apology for the general cause of Reformation observes two memorable things in Queen Elizabeths Government 1. That under her first Reformation had free and full course throughout England 2. That she was a favourer of the Clergy She once in her Progress visiting the County of Suffolk all the Iustices of Peace in that County met her Majesty every one of them having his Minister next to his body which the Queen took special notice of and thereupon uttered this Speech That she had often demanded of her Privy Councel why her County of Suffolk was better governed theu any other County and could never understand the reason thereof but now she her self perceived the reason It must needs be so said she where the Word and the Sword go together It is the Duty of the Magistrate not onely to regard that the life of his Subjects be civil and honest but also that it be religious and godly Therefore we are taught to pray for them that we may live under them a peaceable life not onely in all honesty but also in all godliness or true worship of God as the word used by the Apostle doth signifie Therefore the King was commanded to take a copy of the whole Law and not of the second Table only implying that he should look to the execution as well of the first Table as the second Ministers also should appear for the truths of God and be able now if ever to convince the gain-sayers Tit. 1. 9. The Scripture is profitable for doctrine and for reproof 2 Tim. 3. 16. Shall we have the Pelagian Doctrine of Free-will and the power of nature pleaded for and our Bertii maintaining the Apostasie of Saints and shall we have no Bradwardines to write de causa Dei nor Augustines de bono Perseverantiae I remember when the worthy Prolocutor of the Assembly with other Divines brought in the Confession of Faith into the House of Commons he said They had been the longer and had taken the more pains about it that it might obviate the errours of the times Sozomen relates a very remarkable story to this purpose When the Synod of Nice was called against Arius many of the wiser Heathens came thither to hear the Disputation there One Philosopher among the rest behaved himself very insolently there and petulantly derided the Christian Ministers an old plain countrey-man ex illustrium confessorum numero being not able to brook his arrogancy desired to dispute with him and having a last gained liberty he began thus Philosophe audito VNVS EST DEVS COELI TERRAE c. Hear Philosopher making a Confession of his Faith there is one God maker of Heaven and Earth and all things Invisible and then shew'd how Christ was born of a Virgin and conversed here with men and died for them and should after come to judge men for all that they had done here on earth and then concludes That these things are so without any other curious search we certainly beleeve Therefore do not spend your pains in vain in a curious refuting of these things which are only rightly understood by faith or in searching how they
Christo praedicat the Hebrews read osculamina filium which is more forcible to prove the mystery of Christs Kingdom and celebrate his ample dominion over all That place Isa 53. contains both the prophecy and whole passion of Christ in itself Yet what is wanting there in the Hebrew Text is there a letter taken away or altered to violate the sense of the mysteries Isaac Levita saith That this Chapter converted him that he read it over more then a thousand times and compared it with many translations and that more of the mystery of Christ is contained in it then in any translation whatsoever He addeth further that disputing with five Rabbines at Frankford he urged this Chapter against them and thereby brought them into those straights and so stopped their mouthes that they could not reply to his arguments We have the second Psalm the 21. the 110. and all others entire and compleat in which there are most manifest prophesies concerning Christ. There are many besides the Papists who have stood for the uncorrupt truth of the fountains and have defended the Jews faithfulness in preserving the Hebrew Copies as Whitaker Lubbertas Iunius Ames Rivet and others But none hath performed more for the vindicating of particular places which are either suspected or openly charged of corruption by certain Papists then Solomon Glassius a most learned man who in his Philologia sacra hath vindicated seventy two places of the Old Testament and twenty of the New All know that that place in the 7th of Isa. A virgin shall conceive was constantly objected to the Jews from the beginning and yet they have left it untouched Chamier de Canone l. 12. c. 4. Objections of the papists against the purity of the hebrew text in the old Testament Bellarmine onely produceth five places of the Scripture in which he endeavors to prove not that the Hebrew Text is corrupted by the labor or malice of the Jews that opinion he evidently and solidly refutes yet that it is not altogether pure and perfect but hath its errors brought in from the negligence of the Scribes and ignorance of the Rabbines Coton saith The originals are miserably corrupted and that there is a multitude almost incredible of depravations and falsifications made by the Rabbines and Masorites But Bellarmine who was more learned then he and from whom he hath stollen a great part of his Book against the Genevah Translation doth sufficiently confute him Object Psal. 22. 16. There is no Christian but he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lyon Answ. This is the onely argument which Lindan hath of any shew to prove that the Jews have corrupted the Hebrew Text saith Rainolds against Hart. Whitaker saith Hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae indicium inveniri The same say Iohn Isaac against Lindan Muis against Morinus Turretinus against Coton The Jews they say corrupted that word pierced because they saw that it proposed that manifest prophecy of the crucifying of Christ. But it is easie saith Whitaker to vindicate this place from their calumny For first Learned men witnesse that Caru is read in many Hebrew Books Iohn Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Iohannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplari habuisse hand dubito Hinc itaque manifestumesse puto cur septuaginta alii transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt Ecclesiam ipsam oppugnare Si enim illae correctiones Scribarumsunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tamen nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings Professor of Hebrew in Paris on the place concludes that the Jews did not corrupt this word Vide sis in loc Hulsii Annot. in loc Mr Iohn Foord who hath written an Exposition of the Psalms in Latine gives divers reasons to prove that Caru is a true reading one is this The History of the Gospel witnesseth that Christs hands and feet were pierced by the Souldiers with nails Secondly The Vulgar Latine the Seventy Ierom Augustine Pagnine and Vatablus Tremellius and Iunius Arias Montanus and some other Translators so reade it The most learned Hebricians teach in their Hebrew Lexicons that it is so to be read The Chaldee Paraphrast hath joyned both readings together q. d. They have digged or pierced my Hands and my Feet as a Lion is wont to dig with his teeth Elias Levita writes That he observed all the words which are otherwise read and otherwise written the Hebrews call them Keri and Ketib and that he numbred eight hundred fourty eight sixty five of which are in the Law four hundred fifty four in the Prophets three hundred twenty nine in the Hagiographa But Buxtorf in his Masoretical Commentary c. 13. observed many more words which differ in the reading and writing Morinus a learned Papist hath written nine exercitations on the Bible and labors to prove from Beza Amama De Dieu and other Protestant Writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a learned Papist also hath answered him Object Psal. 19. 4. The Hebrew Books have In omnem terram exivit linea eorum Their line is gone forth thorow all the Earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom Sonus eorum Their sound and St Paul approved of this version Rom. 10. 18. Answ. Whitaker in his Answer to this Objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on Rom. 10. 18. The Hebrew word say they truly signifieth a Line but the Septuagint Interpreters respected the sense and the Apostle followed them The Scope of the Psalm is That Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the seventh verse it sheweth how they were taught by the works of God thence to the end how they were instructed by his word the Apostle alledgeth this Psalm to prove that the Jews might come to know God by his Word and thereby might have faith in Christ Jesus the sense therefore is
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
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
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
univocè dicitur say the Schoolmen God is not simply Invisible but in reference to us Angels and Saints above see him they behold his face He is Invisible to a mortal eye as the Apostle speaketh Reasons First God is a Spirit because a Spirit is the best highest and purest Nature God being the most excellent and highest Nature must needs be a Spirit too Secondly God is a most simple and noble being therefore must needs be incorporeal Angels and souls have a composition in them their Essence and Faculties are distinguished they are compounded of Subject and Accidents their Nature and Qualities or Graces but Gods Holiness is his Nature Thirdly God is insensible therefore a Spirit Spirits are not subject to senses Iohn 1. 18. This confutes 1. Tertullian who held God to be corporeal then he should consist of matter and form 2. The Anthropomorphites who ascribed to God the parts and members of a man they â—lledâ—e that place Gen. 1. 27. But some think the soul is the only subject and seat in which the Image of God is placed Grant that it was in the body likewise it being capable of Immortality yet a man was not said to be made after the Image of God in respect of his corporal figure but in respect of Knowledge Righteousness and Holiness Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Object God is said to have Members Face Hands Eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Answ. The word Hand and Eye is taken figuratively for the power of seeing and working which are actions that men perform with the hand and eye as an Instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes again those words are taken properly for members of the body of some such form fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so whatever hath a being may be called a body in this sense Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and form so some say Angels are incorporeal 3. This shews the unlawfulness then of painting the God-head Cajetan disliked it Bellarmine b argues thus Man is the Image of God But man may be pictured Therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soul which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soul which can not be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teacheth us this practical use Iohn 4. 24. Blesse the Lord O my soul Psalm 103. Whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 1. The Lord chiefly cals for the heart Prov. 23. 26. His eye is upon it Ezekiel 33. 31. 2. He abhors all services done without the heart Matth. 5. 8. 3. It hath been the great care of Gods people to bring their hearts to these services Phil. 3. 3. Motives to excite us when we draw neer to God to bring our hearts 1. It is this only which will make the service honourable Gal. 4. 9. 2. This only makes it acceptable 1 Pâ—t 2. 5. Hos. 14. 6. 3. This only makes it profitable 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22. 4. This only will make it comfortable all true comfort flows from the sweetness in fellowship with God and Christ Revel 3. 24. 5. Else in every service we tempt God Acts 5. 9. Isa. 29. 13. How to know when I serve God in my heart or worship him in Spirit 1. Such a ones great care in all services will be to prepare his heart before-hand 2 Chron. 30. 9. 2. Then the inward man is active thorowout the duty Revel 3. 3. 2 Pet. 1. 5. 3. Then one keeps his thoughts intent throughout Matth. 6. 21. 4 The grief after the duty done will be that the heart was so much estranged from God in duty 2. God though invisible in himself may be known by things visible He that seeth the Sonne hath seen the Father Joh. 14. 9. We should praise God as for other Excellencies so for his Invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is Invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot only make thee poor sick but make thy conscience roar for sin it was God put that horrour into Spira's spirits He is a Spirit and so can deal with the Spirit Lastly Take heed of the sins of the heart and spirit ignorance pride unbelief insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from but are terminated in the spirit These are first abhorred by God He is a Spirit and as he loveth spiritual performances so he hates spiritual iniquities Gen. 6. He punisht the old world because all the imaginations of the thoughts of their hearts were evil 2. Most contrary to the Law of God which is chiefly spiritual 3. Sin is strongest in the spirit as all evil in the fountain Mat. 15. 19. â—4 Spiritual evils make us most like the Devils who are spiritual wickednesses All sin is from Satan per modum servitutis these per modum imaginis We should therefore also take heed to our own spirits because of the danger we are in from these spiritual adversaries 1. They are malignant spirits 1 Iohn 5. 18. and 2. 13 14. 2. The spirit of a man is most maligned by Satan all he did to Iobs name estate posterity was to enrage his spirit 3. The spirit of a man is frequently and very easily surprized few men are able to deny temptations that are sutable 4. When the spirit is once surprized one is ready to ingage with and for the Devil Mat. 12. 30. 5. The spirit will then bring all about for the service of sin the excellent parts of the minde wit memory strength Rom. 8. 7. and 6. 13 19. Iames 3. 15. Matth. 23. 15. 6. It is hard for such a sinner to be
the minde of God and of goodnesse to the will of God the first truth and goodnesse is in him those passages therefore in some mens writings had need to be well weighed Quaedam volita quia bona quaedam bona quia volita God wils some things because they are good as if some things were antecedently good to the will of God His will is the rule of all goodnesse Non ideo volitum quia bonum sed ideo bonum quia volitum The power of grace mainly consists in a ready submission to the will of God Reason 1. Grace is the Law written in the heart Ier. 31. 33. when there is a disposition there suitable to every Commandment Praebendo vires efficacissimas voluntati saith Augustine 2. The highest subjection of the soul to God is the subjection of the will He will be obeyed as well as worshipped as a God 1. You are his servants his will should be subdued to his Masters ends he is to have no will of his own 2. You are said to be married to God Hos. 2. 19. The woman is to subject her will to her husband Gen. 3. 16. 3. Because the act of the will only is the act of the man Actus voluntatis est actus suppositi Psal. 119. 30. that is an act of a man which if he were free he would choose to do Psal. 40. 6. 4. The main power of sinne lies in the will the blame is still laid upon that Israel would have none of me you will not come to me that you may have life I would and you would not I am bound saith Augustine Meaferrea voluntate 5. The main work of the Spirit in the omnipotency of it is seen in subduing the will Eph. 1. 19. Psal. 110. 3. 6. Our sanctification shall be perfect when our wils shall be perfectly subjected to God Heb. 12. 23. We should be careful 1. To do his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the Word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have die and one may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Pry not into the Lords secrets they belong not unto thee but be wise unto Sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the Word Voluntate approbationis by way of allowance but not Voluntate effectionis intentionis not effectually by way of full intention to work it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all means to effect it Gods Commandments and Exhortations shew what he approves and wils to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not sudden and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquil and eternal Acts and Inclinations of the will according to the different nature of things either contrary or agreeable to it There are in man some habitual and perpetual affections as love and hatred much more hath the Eternal will of God Eternal affections whiles it moves it self to the objects without alteration impression and passion God is so far affected toward particulars as they agree or disagree with the universal and immutable notions and Idaeas of good existing in God from Eternity so God hates evil and loves good both in the abstract and universal Idaea and also in the concrete in particular subject as farre as it agrees with the general CHAP. VIII Of Gods Affections his Love Hatred THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine Will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it Iohn 6. 16 35. Rom. 5. 8. In which definition two things are to be noted 1. The Object of Gods Love 2. The Effect or Manner of Gods Love The primary object of Gods Love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himself The Father Son and holy Ghost love one another mutually Matth. 3. 17. and 17. 5. Iohn 3. 33 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The secondary Object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these Reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutual reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestows Eternity on that which he loves but the other creatures besides the rational shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a General Love Matth. 5. 44 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Son Iohn 3. 16. Ephes. 1. 6. Psal. 106. 4. God loves his Elect before they love him his Love is actual and real in the purpose of it to them from Eternity There are four expressions in Scripture to prove this 1. He loves his people before they have the life of grace Ephes. 4. 5. 1 Iohn 4. 19. Rom. 5 8. 2. Before they have the life of nature Rom. 9. 11. 3. Before the exhibition of Christ Iohn 3. 16. 4. Before the foundation of the world was laid Ephes. 1. 3. 2 Tim. 1. 9. Therefore God loves the Elect more than the Reprobate and our love is not the motive of his love Object How could God love them when they were workers of iniquity Hab. 1. 13. Psal. 5. 3 4. He loved their persons but hated their works and wayes God loved Christs person yet was angry with him when
their subjection so should these Others understand it of the Ministersdwho are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. Before the Angele there is He notificative by which is signified the high Priest before whom vows were made Levit. 27. 8. Some interpret it generally of all good men for we ought to be as so many Angels The fourth is What is the meaning of those places Acts 7. 53. Gal. 3. 19. â—earned Iunius renders the words Acts 7. 53. You have received the law in the midst of the ranks of Angels viz. who f accompanied God their Sovereign Lord when himself came to deliver the Law The same answer may be made as it is by the same Learned Writer among Angels they attending God when he ordained and delivered it It seems improper that Angels in the plural number g should have been imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would have sufficed There is no necessity to ascribe the delivery of the Law of the Decalogue to Angels Exod. 20. there is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that story Iude v. 9. Michael striving with the devil The Apostle aggravates the sins of those who speak evil of Dignities by an argument from the greater to the lesse the Archangel durst not do so where you have the chief cause Michael which is as much as who is like God and then you have the adjunct he is the Archangel that is a chief among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1 Thes. 4. 6. Now what this dispute was and where the Apostle had it it is hard to say but that there was such a thing done is plain The matter of the strife was Moses dead on mount Nebo Deut. 34. 6. which is added either by Samuel Ioshua or Ezra Some make this to be the body of Christ and therefore called Moses his because he prophesied of it Very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3. 44. where it is said the Lord buried him that is to be understood by the means of the Archangel and no man knew his burial that divine honour might not be given him and the devil might say how fit it was such a man should be solemnly buried The sixt What is meant by the voice of an Angel 1 Thes. 4. 15. where the Apostle describes the great and glorious coming of Christ to judgement from some circumstances which commend his power and Majesty the Lord himself shall come down in his own person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Matth. 25. like that There was a voice Behold the bridegroom comes or like that Ioh. 5. All that are in theeir graves shall hear his voice So it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. The voice and the trump of God are all one that is a great noise expressed by this Metaphor so that it should go to all in their graves The seventh Whether they have any efficacie in our conversion Though they be sent Heb. 1. for the salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God only that can turn the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion It is true in the Scriptures you may reade of their admonishing and comforting so an Angel comforteth Elias and Christ himself as he was man Ioseph was admonished in a dream but then you must know this was a sensible appearance or like it viz. in dreams But now you may reade of the devil tempting in Scripture Iudas and David without such a way the change of our hearts is to be ascribed to God The eighth Whether the Angels need Christ as a Mediator Some say no They never sinned and therefore need not a Mediator to reconcile them to God 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree As for that place say they Ephes. 1. 22. He hath reconciled all things in heaven and earth some do mean by those things in heaven the souls of those departed the Greek word signifieth briefly to recollect the things which were more largely spoken and so a sweet consent of all things together As by sin God was angry with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully revealed himself and his excellencies unto them and his love and favour and the necessity of their being obedient that they cannot but continue to obey and serve him they were not so far inlightened and sanctified at the first creation but that then in respect of themselves there was a possibility of sinning as well as of those that did sin but now they are so confirmed by the clear sight they have of God that they cannot be willing to sin against him The Angels by Christ obtained 1. A glorious Head Men had a head at their creation Adam The Angels stood by vertue of their personall Covenant 2. From his becoming their Head they are confirmed in grace they were created perfect but mutable Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self Electio sive hominum sive Angelorum extra Christum intelligi non potest Aâ—optati sunt in silios Dei propter Christum 4. They have an honourable imployment by this means they serve Christ in his humane nature The Angels which abode in the truth are called good Angels not only in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and â—â—eir confirmation in that good estate The causes why they abode still in the truâ—â— are the firm and unchangeable decree of God 1 Tim. 5. 21. his free grace Phil. 2. 13. wherewith they were holpen and their own free choice of will
to God 1. That God might manifest 1. His hatred of the corruptions of his elect 2. The truth of his threatnings In the day that thou eatest thou shalt die the death 3. The exactnesse of his Justice both in punishing those that are out of Christ when Christ himself suffered so much from his Father and in pardoning his people Rom. 3. 25 26. give Christ unto us but of Justice to pardon those that were in Christ. 4. His mercy mixt with justice to all men that are saved now justice is satisfied and mercy magnified that which is done by our Surety is counted as done by our own persons Secondly In reference to Christ 1. To declare the transcendency of his love rather then we should be forsaken for ever he would undergo for a while the losse of his Fathers love Mat. 27. 46. in his apprehension 2. To shew the reality of his Incarnation he had not only the excellency of our nature but all the common infirmities 3. To shew his great condescention he denied himself in all his glory for a time 4. To declare the compleatnesse of his satisfection he had all manner of calamities in sense and the losse of his Fathers love the Divine Vision was suspended 5. That he might by all this declare himself to be a perfect Mediator Thirdly In reference to Satan That he might answer all his objections he desired nothing more then the death of Christ he had his desire and his Kingdom was overthrown by it Fourthly In reference to his Children That they might have encouragement to come to God by him that they might have strong consolation our remission is more honourable to be forgiven on satisfaction sets the person offended in the same state of Innocency that before our happinesse is more sure being by the bloud of the Son of God Christs death is not only to merit but also to satisfie for there is a difference between merit and satisfaction merit properly respects the good to be obtained satisfaction the evil that is to be removed As a man merits a reward which is good but satisfieth for that fault which is committed 2. Merit properly respects the good of him that meriteth or him for whom he meriteth satisfaction respects the good of him for whom the satisfaction is made Three things make up satisfaction 1. Ordination of the Judge 2. Submission of the Surety 3. Acceptation of the sinner Satisfaction is nothing but that quo alicui plenè satissit This the Scripture expresseth by Redemption Expiation Reconciliation Satisfactionis vocabulum in hoc negotio Scriptura non usurpavit rem tamen ipsam docuit manifestissimé Rivet Disp. 13. de Satisf Christi The word satisfaction is not found in the Latine or English Bibles applied to the death of Christ In the New Testament it is not at all in the Old but twice Numb 35. 31 32. But the thing it it self intended by that word is every where ascribed to the death of our Saviour there being also other words in the original Languages equivalent to that whereby we expresse the thing in hand It is a term borrowed from the Law applied properly to things thence translated unto persons and it is a full compensation of the Creditor from the Debtor Hence from things real it was and is translated to things personal Isa. 53. 12. The word Nasa argueth a taking of the punishment of sin from us and translating it to himself and so signifieth satisfaction so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Peter 1 Pet. 2. 24. in the room thereof Mr. Owen of Redemption l. 3. c. 7. Of Christs Priesthood you have heard now you shall hear of his Prophecy a work annexed to Priesthood for the same persons were to teach the people that were to offer up Sacrifice for them although some did teach that might not offer up Sacrifices These Titles are given to Christ in respect of this Office He is called Dan. 8. 13. Palmoni The revealer of secrets The Doctor Matth. 23. 28. Law-giver Jam. 4. 12. Counsellor Isa. 9. 6. Revel 3. 18. Chief Prophet of his Church Act. 3. 22. 3. 37. that Prophet by an excellency Mark 2. 6. John 1. 18. 15. 15. 3. 32. 14. 25. The Angel of the Covenant Mal. 3. 1. The Apostle of our profession Heb. 3. 1. A faithful witnesse Apoc. 1. 5. A witnesse Isa. 55. 4. The light of the Church and of the world Isa. 60. 1. Luk. 2. 32. and The author and finisher of our faith Heb. 12. 2. He is the great Prophet like unto Moses yea farre above Moses whom God hath raised up in his Church to teach them all truth The Prophets Office was to teach the people the things which pertained to their duty that they might please God and attain his promises Now Christ is also the teacher of the Church which taught the will and whole counsel of God concerning our salvation that Prophet whom Moses did foretell and whom the people expected for this end in that time that he lived as the words of the Samaritan woman shew See Deut. 18. 8. Iohn 15. 15. 17. 8. The matter or parts of this prophetical Office was teaching or revealing the will of God This teaching of Christ is double External and Internal externally he taught 1. By the Ministery of his Prophets in the times that went before his coming into the world whom he raised u◠for that end that they might reveal so much of his will as was necessary for them to know Peter telleth us that he spake to the Spirits that were then in prison and that the Gospel was preached to them that were dead meaning his Prophets in former time whom Christ by his Spirit stirred up for that end 2. He taught himself in person when he had taken our flesh upon him for the space of three yeers and a half or as some think of four yeers going up and down and teaching the Doctrine of the Kingdom saying Repent and believe the Gospel and confirming his Doctrine with miracles and signs of all sorts to the astonishment of all that heard the report of them as the Story of the Gospel written by the four Evangelists doth plainly shew 3. He taught by his Apostles Evangelists and Prophets men which he stirred up with extraordinary gifts and power to preach every where sending them out first whilst himself lived into all the Countrey of Iudaea and then after into the whole world and not only so but moving some of them to write in books and leave to the Churches use those holy Scriptures which are the perfect rule of our Faith and Obedience and do sufficiently plainly and perfectly instruct the whole Church and each member of it to the saving knowledge of God and Christ so that if there were never another book extant in the world yet if a man had these writings for all substantial points truly translated into a tongue understood by him and had
looks on the good it waits for as not to be obtained by its own strength Secondly The act of what the soul doth in reference to this object an expectation this the Scripture expresseth by waiting patient abiding All hope is either Humane the expectation which the rational creature hath from some second cause this the Scripture cals A vain hope A Spiders-web A lie Divine the expectation of the will to receive good from the hand of God The ground of such a hope must be the Word of God by which alone his power and truth stand ingaged to us and to hope for any thing but from them is vain So we must either have a general or particular promise of the thing hoped for or else it is idle to expect it Therefore David repeateth it more then once that he hoped in Gods Word Psal. 130. 5. Psal. 119. 49 81. So Abraham had Gods promise for a son in his old-age before he expected one The measure of Hope It must be strong and firm without wavering so as to hold out even against hope all likelihood The continuance of it It must hold out against all delaying and procrastination 1 Pet. 1. 13. this is waiting on God which is commanded 2. The Image of God in this affection There will be no use of hope at all in glory there was little use of it in the primitive condition of man The object of his happinesse was present and enjoyed God his favour and communion and all things in him but this did not continue 3. The corruption of this affection 1. The corrupt object of our hope when we are depraved 2. The woful effects and cursed fruits it brings forth First The object that which is the only excellent object of it a wicked man hath wholly lost God his Image favour grace Ephes. 2. 14. 1. 11. That object though sutable is not lookt on by him under that notion 2. There is no declaration of the will of God to reach out this unto him Although there be no real hope yet there is a bastardly hope which the Scripture cals presumption the hope and vain expectation of the wicked will be cut off it is an ungrounded confidence whereby a sinner without warrant will promise himself all good Secondly The woefull effects which this false hope produceth in the soul of man 1. It is a great means to draw them violently into the wayes of sinne Young men are therefore easily beguiled because they are full of hope 2. This corrupt hope wraps up the soul in a cursed carnall security Iob 18. 13 14. 3. When this is cut down it usually ends in bitter despair because the confidence it had to uphold it self was a meer sigment 4. The Sanctification of this affection Because the greatest part of a Christians good is unseen and unenjoyed in this world therefore hope must have a great influence on a believers life to comfort stay and refresh him Rom. 8. 24 25. The work of Gods Spirit in sanctifying this affection 1. In turning it to its right object and upon a right ground 2. In producing the right proper and natural effects of it hope thus rectified is the establishing of the soul in all storms It looks at two things the good to be enjoyed and the means whereby it is to be enjoyed God in Christ and the Spirit is the principal object that hope closeth with Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21. 2. The lesse principal are the promises concerning this and a better life Heb. 11. or rather the things promised Secondly The means the good will of God the Intercession of Christ the Ordinances The ground of hope is faith in the Word the act of hope is expectation the putting out of the rational appetite in the expectation of a future good which is difficult not a vain uncertain expectation but a sure expectation of it the object is sure if I believe it this makes the soul possesse it self in patience Rom. 8. 24 25. Heb. 11. 1. Faith looks at the truth as present Hope closeth with it as future There is a Certainty 1. Of the object when the thing I believe or hope for is infallible 2. Of the subject when the thing is made sure to my soul. Two things are contrary to Hope Despair and Presumption Despair is a falling of the heart from the future good conceived as inattainable at least to the parties self It is a soul racking it self with what is and what will be See Iob 13. 14. We must despair of attaining any good thing by our own industry without Gods special help We must not despair of attaining any good thing by Gods gracious blessing favour and mercy viz. power against sinne pardon of it deliverance out of crosses and life eternal It is not a bare absence or privation of hope but a passion contrary to hope as love to hatred Francis Spira in the despair of his soul cried out Verily desperation is hell it self he said My sin is greater then Gods mercy Presumption which is the excesse of hope the Papists expect heaven as a reward of their obedience It is a taking of things asore-hand or a looking for that God hath not promised What the proper use of this holy affection is to Gods people whilst they live in this world 1. To be a stay and safeguard to their souls in all times of difficulty Heb. 6. The Anchor of the soul. 2. It is while we are in this world all the possession we have of the other world Rom. 6. We are saved by hope Marks of a sanctified Hope 1. The holy Scripture breeds it Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thy self Lam. 3. 24 25. 2. It is grounded upon true faith in Christ Rom. 15. 13. Col. 1. 27. 3. Such a one minds heavenly things more then earthly Heb. 11. 15 16. 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God it labours to walk acceptably with him 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end Heb. 10. 23. 6. The use of it principally appears when storms and difficulties arise the real use of it is to stay the soul when troubles come it quiets the soul and makes it patient and content under pressures 1 Tim. 4. 10. Motives to Hope First There is a necessity of it we cannot live without it it is an expectation of an absent good we shall be dasht on the rocks continually if we have not this Anchor of our lives Prov. 10. 28. 1 Pet. 1. 13. Secondly When this grace is wrought in the soul it will keep it in a quiet calm condition Thirdly It will be a great help to Holinesse He that hath this
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
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
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
exercising of them the elements are changed relatively in respect of their use and end though not substantially they are not meer signs but such as besides their signification seal unto us our remission or sins and Gods favour But 1. The Word it self doth not profit without faith much lesse the seals of it 2. People are exhorted to examine themselves before they come to the Sacrament 1 Cor. 11. therefore the very use of the Sacraments conferres not grace though the heart of man put forth no good motion at that time we should not there relie upon the external acts of receiving there is panis Domini and panis Dominus Object Act. 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins Answ. They are said to be baptized for the remission of sins not that Baptisme ex opere operato doth remit sins but because it is a signe and seal of the pardon of them The Sacraments receive their power from the Lords own institution Some signs signifie by nature as smoke is a sign of fire the picture of my friend makes me remember him 2. Other signs come wholly from institution as the heap of stones called Galead between Iacob and Laban there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie but the efficacy of them depends on the institution of Christ which contains two things 1. A word of command to do such a thing for such an end 2. A word of promise that it shall be effectual for such an end A piece of wax annexed as a Seal to the Princes Patent of pardon or other like deed is of farre other use and greater efficacy and excellency then any ordinary waxe is though it be the same still in nature and substance with it So the bread in the Lords Supper being a seal of Gods Covenant and of Christs last Will and Testament is of farre other use and of farre greater efficacy and excellency then any ordinary bread is though it be the same still in nature and substance with it Relationes non faciunt realem mutationem in subjecto sed tantum in usu VII Why hath the Lord made choice of such an applying the Covenant of Grace by signs and vouchsafed such an Ordinance as this in the Church seeing the same things are done by preaching of the Word and prayer There are excellent Reasons of it 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him no reason can be given of it but only his will as a Lord will have Land passe by delivering a wand or twig 2. It is a glory to his power that he can make a little water or wine sign and seal the conquering of my sins and salvation of my soul. 3. Christ hath herein exceedingly condescended to his peoples weaknesse in applying the Covenant of Grace by signs while we are in the flesh to have sensitive things to represent spiritual these signs inform the judgement work on the affections help the memory wonderfully recal the Covenant of Grace act faith and other graces a naked word is enough to a strong faith but these are great props of our faith in our weaknesse so Gideon was confirmed Thomas when he put his hand into Christs side He acts the things before our eyes that he saith in his Word VIII Since God hath had a constituted Church in a visible body segregated from all mankinde he hath had some standing Sacraments even since Abrahams time The Sacraments of the Jewish Church and ours agree in these things 1. They have the same Authour 2. Serve for the same spiritual ends They had two so have we Circumcision was for Infants so is Baptisme the Passeover for men grown so the Lords Supper Circumcision was once administred the Passeover often so Baptism once and the Lords Supper often M. Bedf. Treat of the Sac. par 2. c. 106. They differ thus Theirs were praenuntiativè of Christ to come Ours annunciativè of Christ exâ—ibited so Austin Theirs were given to the Jews ours not to one but to all people The matter of both theirs and our Sacraments is one they ate and drank the same spiritual meat and drink that we do that is Christ. The effects also are the same in kinde and nature which is a partaking of Christ they differ in the manner Christ is more plentifully partaked in ours more sparingly in theirs Cartw. on Rhem. Test. Circumcision is the same with Baptism for the spiritual part it was the seal of the new-birth Deut. 30. 6. so Baptism Tit. 3. 5. Col. 2. 2. Circumcision was a seal of the righteousnesse of faith Rom. 11. 11. so Baptism Acts 8. it was the seal of the Covenant of Grace so Baptism it was the way of admittance and entrance into the Church so Baptism Matth. 28. Acts 2. it was the distinguishing badge between them who were Gods people and the rest of the world so Baptism 1 Cor. 5. 12. it was but once administred so Baptism None might eat the Passeover till they were circumcised Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized Acts 2. 41 42. Circumcision was a seal of the Covenant Gen. 17. 10 11. so Baptism that being the nature of a Sacrament it was a seal of the righteousnesse of faith so Baptism Acts 8. 37 38. 2. It was the Sacrament of initiation under the Law so is Baptism now under the Gospel Mat. 28. 19. 3. It was a distinguishing badge under the Law so is Baptism under the Gospel 4. It was the Sacrament of Regeneration Deut. 30. 6. so is Baptism Titus 3. 5. Col. 2. 11 12. 5. It was partaked of but once so Baptism Our Sacraments differ from the Sacraments of the Jews accidentally onely in things concerning the outward matter and form as their number quality clearness of signification and the like not essentially in the thing signified or grace confirmed 1 Cor. 10. 1 2 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. IX The Sacraments of the New Testament are only two All Christians agree that Christ hath established Baptism and the Lords Supper All the Reformed Churches concurre in this that there are but two onely to which properly the definition of a Sacrament doth belong though there may be many in a metaphorical sense The Papists say they are seven adding Orders Matrimony Confirmation Penance Extream Unction The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing so there may be many Sacraments But as the word Sacrament is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful so there are but two The Schoolmen themselves who were the first authours that raised them up
Aretius Zanchius to that purpose to shew that â—raction may be omitted in the very act of the Supper But Zanchy in an Epistle to a noble man hath this passage The bread is to be broken before the people after the example of Christ the Apostles and all the ancient Church and also to expresse the mystery of the passion and death of Christ which are lively represented by that action The breaking of the bread signifies 1. How we should be broken in humiliation for our sins and the pouring out of the wine how our bloud and life should be shed and poured out for our sins if we had that we deserve 2. They represent unto us how the body of Christ was broken and his bloud poured out for our sins M. Perkins Not the Palatine the French or English Churches have lately invented or brought in the breaking of the bread but the whole Apostolical ancient Church above 1500 years ago and since that time have used it according to Christs command Do this Paraeus de Ritu fractionis in S Eucharistia c. 5. See his 6th Chapter where he shews how frivolous that argument is Frangere Hebraica phrasi nihil aliud est quà m distribuere and gives this rule Where ever in Scripture the word Break concerning bread is put alone it is an Hebraism and signifies to distribute because the Hebrews above other nations used not to cut bread with a knife but to break it with their hands when they took it themselves or gave it to others to take but when the word â—ive is expresly added to it it signifieth the true breaking or dividing of the whole bread into parts as Matth. 14. 19. Mark 6. 41. Luke 9. 26. Matth. 15. 36. Mark 8. 6. and in the institution of the Supper Mat. 26. 26. Mark 14. 22. Luk. 22. 19. It is not necessarily required that the Lords Supper be administred in unleavened bread For bread is often times named and repeated but the word unleavened is never added Wherefore as it is in it self indifferent whether the wine be red or white and whatsoever the kinde or colour be if it be wine so it is not greatly material whether the bread be leavened or unleavened so it be bread Attersol of the Sac. l. 3. c. 5. The Papists pretend the institution of Christ who say they made the Sacrament of unleavened bread instituting it after he had eaten the Passeover which was to be eaten with unleavened bread according to the Law of Moses neither was there any leaven to be found in Israel seven dayes together We deny not saith Attersol but Christ mâ—ght use unleavened bread at his last Supper having immediately before eaten the Paschal Lamb yet no such thing is expressed in the Gospel The Evangelists teach He took bread but make no mention or distinction what bread b he took nor determine what bread we should take no more then limit what wine we shall use but leave it at liberty to take leavened bread or unleavened as occasion of time place persons and other circumstances serve so we take bread If Christ on this occasion used unleavened bread it was because it was usual common and ordinary bread at that time as we also should use that bread which is common It is therefore no breach of Christs Ordinance nor a transgression of the first original institution of the Lords Supper to eat either the one or the other The Papists give a mystical reason why the bread must be unleavened because hereby is signified our sincerity but this is ridiculous for if unleavened bread because it is unmixed must signifie my sincerity then the wine because it is mingled with water must signifie my duplicity and hypocrisie Whether it be leavened or unleavened bread we will not strive but take that which the Church shall according to the circumstance of the times and persons ordain Yet this we dare boldly say That in the use of leavened bread we come nearer to the imitation of Christs action then those which take unleavened For our Saviour took the bread that was usual and at hand there being only unleavened bread at the Feast of the Passeover and no other to be gotten We therefore taking the bread which is in ordinary use and causing no extraordinary bread to be made for the nonce are found to tread more nearly in the steps of our Saviour Christ. Therefore unlesse you will renew the Jewish Passeover of banishing all leaven at the time of the holy Communion your precise imitation of unleavened bread is but apish Although Azymes were used by Christ it being then the Paschal Feast yet was this occasioned also by reason of the same Feast which was prescribed to the Jews Protestants and Papists both grant it not to be of the essence of the Sacrament that it be unleavened but in its own nature indifferent When the Ebionites taught unleavened bread to be necessary the Church commanded consecration to be made in leavened bread The Grecians use leavened bread the Papists unleavened and that made up in such wafer-cakes that it cannot represent spiritual nourishment We hold either indifferent because in the institution we reade of bread without commanding leavened or unleavened De panis qualitate nos non contendimus si modo verus sit solidus panis quod de hostia Papistarum vix potest affirmari Ames Bell. Enerv. Tom. 3. Disp. 32. Cassander himself complaineth that the Papists bread is of such extream thinnesse and lightnesse that it may seem unworthy the name of bread Whereas Christ used solid and tough bread which was to be broken with the hands or cut with the knife The custome of the Christian Church by the space of above a thousand years was to put upon the sacred Table after Christs and the Apostles example a solid loaf which was broken into pieces among the Communicants for all the people did communicate Now this quantity of bread is reduced into round and light wafers in the form of a peny whereof they give this mystical reason because that Christ was sold for thirty pence and because that a peny is given for a hire unto those that have wrought in the Vineyard Matth. 20. 10. Upon these Hostes they have put the Image of a Crucifix Pet. du Moulin of the Masse lib. 1. cap. 7. lib. 3. cap. 3. The use of the Wafer-cake is defended by the Papists and some Lutherans as Gerh. loc commun Tom. 5. de Sacra Coena c. 7. but Christ used it not whose action is our instruction and also there is no Analogy or a very obscure one between the sign and thing signified Whether it be necessary to mingle water with the Eucharistical wine Aquinas saith Water ought to be mingled with wine but it is not de necessitate hujus Sacramenti Some Papists for mingling water with wine pretend the Antiquity of Councels and Fathers But we say 1. There is no such thing in
upper hand of all external acts of Religion as being more essentially and intrinsecally good then any of them hence Christ saith It is lawfull to do good on the Sabbath day meaning by good works works of mercy and so he justifieth the pulling of an Oxe or an Asse out of a ditch upon the Sabbath day and himself did cure those diseased people which came unto him on the Sabbath day so that if either man or beast be in distresse it is lawful to work labour and take pains for their help succour and relief and this prohibition must be understood not to reach to such things and therefore the lawfulnesse of doing them cannot impeach the perpetuity of this Commandment 2. Works of necessity may be done such I mean as are requisite for the preventing of imminent danger as Elijah did flie for his life divers dayes whereof some must needs fall out on the Sabbath and in the time of warre men may fight on the Sabbath-day and so they may quench a fire if it happen or the like or stop an inundation of the Sea or prevent any other like imminent peril which cannot be prevented without labouring presently 3. Works needfull for the comfortable passing of the Sabbath as dressing of moderate food and the like may be done on the Sabbath-day for seeing Christ allows us to lead the Ox to the water and requireth not to fetch in water for him over night he alloweth us to dresse meat and requireth not to dresse it over night For the order in the Law of not kindling a fire pertained alone to the businesse of the Tabernacle and that order of dressing what they would dresse on the sixth day pertained alone to the matter of Manna And for this we have Christs clear example who being invited went to a feast on the Sabbath-day which he might not have done if it had been unlawfull to dresse meat and drink on the Lords day for a feast sure was not kept without some preparation of warm meat This example of Christ we have Luke 14. 1 8 12. which verses compared make it apparent that it was a feast whereto he was bidden amongst divers others So then all labours and businesses except in these three cases are unlawful for mercy necessity and present needfull comfort And not alone the labour of the hand about these things but also the labour of the tongue and of the heart in speaking and thinking of these businesses out of the cases excepted is condemned as the Prophet Isaiah doth plainly shew commanding to sanctifie the Sabbath to the Lord not doing thine own wayes nor finding thine own pleasure nor speaking thine own words our own words must be forborn and our own pleasure and consequently our own thoughts for indeed words and thoughts of worldly businesses are as opposite to the sanctifying of the Sabbath as works seeing the soul can no better be imployed in holy exercises if it give it self to them then if the whole body were so bestowed So the true keeping of the Sabbath requireth the turning of hand tongue and heart from our own wayes and thoughts and words that is such as concern our own worldly matters and affairs Secondly Sports and pastimes and natural wonted recreations such as may be used on the week day are also forbidden and therefore in the place alledged before it is forbidden to seek ones own pleasure or will and sure he that taketh leave to use pastimes seeks his own pleasure as he that followeth his businesse Indeed when work is forbidden sports can hardly be allowed which are never lawfull but as sauce for work only the spiritual pastimes of singing holy Psalms and Songs as a spiritual recreation is allowed to prevent all wearinesse Indeed the exercises of the day are of such divers kindes that nothing but meer fleshlinesse can cause a man to be weary But it must be shew'd thirdly how long this rest must continue to which the answer is For a whole natural day for of what quantity the foregoing six are of that must the seventh be which cometh betwixt six in numbring even four and twenty hours If it be demanded at what time the day must begin and end it is answered when the first of the six following beginneth and seeing Gods intention was not to binde all Nations to begin and end their dayes at one period and that we cannot tie the seventh day but we must in like manner tie the daies before and after to a set period of beginning and ending it is apparent that by this Commandment we are not tied to any set beginning or ending but must follow the common computation and reckoning of other daies which is amongst us from twelve of the clock at night to twelve the next night for we say twelve at night and one a clock in the morning Neither is it any inconvenience that in some Countreys the Sabbath shall be in being before and after the being of it in others for the same inconvenience must needs follow upon any kinde of beginning or ending either by Sun-set or Sun-rising unlesse God had named a special hour which he hath not for the Sunne riseth and setteth in some places three or four five or six hours sooner then in others for a good space of the year at least Yea in some Countreys they have but two Sun-risings and Sun-settings in one year that is one half-year day the other night See Cartw. Catechism And so have we one part of the celebration of the Sabbath-day concerning resting the next follows concerning the sanctification of it Time is sanctified by bestowing it in holy exercises tending to work increase and exercise sanctity in man So this day is sanctified when the time wherein men surcease the labour of their callings which they followed all the six daies before is imployed in exercises of holiness These exercises are of two sorts 1. Publick 2. Private For the publick they are the hearing and reading of the Word praying partaking of the Sacraments and all such like services of God for the reverend and orderly performing of which men are bound on this day as God giveth opportunity to assemble together and each man is to appear before God in the Land of the living as David saith It is manifest that our Saviour Christs custome was still to go into the Synagogues and teach them on the Sabbath-daies as appears Luke 4. 16. And it is apparent that Moses was read and preached in the Synagogues every Sabbath-day Act. 15. 21. See Act. 15. 14 15. and that the custome of the ancient Church was on their Sabbaths to meet as we now do twice a day it is to be seen in the Ordinance of the morning and evening Sacrifices which were appointed to be as many more for the Sabbath as for the other daies Upon the Lords-day God is to be publickly served of the whole Church in their several Congregations and all the particular members
Father 2. Civilly so men Act. 16. 30. 3. Possessively so a Master over his servant the husband over his wife When this Lord of lords Lord Paramount came into the world Augustas Caesar by a strict Edict commanded that no man should give or receive the title of Lord. Ps. 110. ult Lu. 24. 26 He is called Enosh calamitous man Ps. 8. 5. the Apostle expounds it of him Heb. 2. 5. See Psal. 22. 6. 69. 1. 2. Christ speaks that there of himself say some He did this as our Surety as our Sacrifice so he bare our sins Psal. 40. 12. 69. 5. compared with v. 9. was liable to our debt Gal. 4. 4. 3. 13 Dan. 9. 26. there was a commutation of the person not the debt Isa. 53. 6. He had a negative ignorance though not a privative in his understanding Isa. 7. 15. on this ground he is said to grow in knowledge Luke 2. 52. was troubled in Spirit John 11. 33. His Spirit was spent after labour his strength weakned Psal. 22. 14. all the creatures were against him the good Augels withdrew themselves from him in the three hours of darknesse and approv'd of the judgement the evil Angels set on him John â—4 30. He was whipt and buffeted as a slave The chief Magistrates in Church and State condemned him the souldiers mocked and pierced him God himself had a great hand in Christs sufferings Isa. 53. 16. The same Greek word translated Deliver and Betray is used of God Rom. 8. 32. Jude ver 26. Matth. 16. 21 23. The Priests Mat. 27. 2. and Pilate Matth. 27. 26. and of the people John 19. 11. Acts 3. 13. God ordained Christs death Acts 2. 23. 4. 27 28. 1 Pet. 2. 20. Some say God foreknows but doth not by a certain and immutable Decree predetermine The Apostle Acts 2. mentions his determinate counsel in the first place and in Acts 4. his hand to note his concurring power and his counsel to note his pre-ordaining will 2. A great part of Christs sufferings was immediately inflicted by God Mat. 27. 46. Gal. 3. 13. 3. Christ ascribes the cup to God John 18. 11. Gal. 4. 4 5. Rom. 5. 19. He was obedient in the humane Nature alone not in the divine Dr Hampton * Amariâ—â—iâ—aâ— mortem dulcem nitidam candidam acceptabilem reddit dum audis Iesum Christum Filium Dei suo sanctissimo contactu omnes passiones ipsam adeò mortem consecrasse ac sanctificasse malediâ—â—ionem benidixisse igâ—ominiam glâ—rificasse paupertatem ditasse ita ut mors vitae janua maledictio benedictionis origo ignominia gloriae parens esse cogaâ—tur Luther loc com primae Class c. 6. We should look unto Christ whom we have pierced and on all his sufferings as brought upon him by us nothing will make sin so hateful nor Christ so dear Vulnera Christi rutilantia sunt Biblia practica these lead us to all duties of holinesse The proper object of faith in justification is Christ crucified The Angels love Christ because of the excellency and glory of his person but not as made sinne for them Dignites Personâ— primò conducit ad acceptationem Unde enim fit quod Persona Iesu Christi in nostram omnium vicem admittitur nisi quod Persona jam multò dignior paenam luit atque si omnes in mundo homines plecterentur Secundò ad meritum Tertiò ad compensationem Sanford de Descensu Christi ad inferos l. 3. p. 108. Et in â—ascendi sâ—rte in vivendi instituto in mortis genere nihil nisi humile abjectum sordidum infimumque spectavit cogitavit Quid Deo immortali minus conveniens aut decorum quam è Caelo in terram descendere Hoc paruâ— Immò in ventrem Virginis mortalis se insinuare ibique naturam humanam mortalem omnibus hominis infirmitatibus obnoxiam assumere Hoc ille fecit Quid vero honesto homini magis probrâ—sum contumeliosum indignum quam servili supplicio que latrones tum puniri solebant animam quafi criminosam per vim exbalares Hanc ille etiam sustinere infimâ— abjectionis ignominiâ— extrema notam voluit Salmas Epist. 2. ad Bartholinum de cruce Sugit ubera qui regit fidera August Vagit infans sed in coelo est puer crescit sed plenitudinis Deus permanet Hilar. â— 10. de Trinit Mark 6. 3. * Baronius thinks he made yokes alluding thereto in that he professeth my yoke is easie Mat. 11. 30 Dr Prid. Introduct for reading all sorts of Histories c. 7. p. 51. 2 Cor. 8. 9. a Pope Nicolas the third and others maintain'd that our Saviour Christ was a very beggar and lived here in the lowest degree of beggary that can be which Pope Iohn the 22. condemneth for an heresie Mr Gatakers answer to Mr Walkers vindic p. 40 41. b Mat. 8. 20. Luke 4. 29. Mark 3. 6 7. John 8. 59. The Psalmist expresseth Christs trouble by roaring Psal. 22. 1. The Apostle Heb. 5. 7. by strong crying and tears Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are emphaticall see them opened in my Greek Critica Tanta sudoris copia ut non corpus humectaret solum sed etiam in terram caderet Non sudor aqueus sed sanguineus nec guttae sed grumi cui exemplo quod unquam auditum simile nedum aequale Chamierus Tom. 2. l. 5 c. 13 Vide Sandfordum de Descensu Christi ad Inferos l. 3. p. 203. ad finem a An agony is the perplexed fear of one who is entring into a great and grievous conflict Timor quo corripitur is qui in certamen descendit Arist. Irenaeus saith the year of his age wherein he suffered was about the Fiftieth which he voucheth to be an Apostolical tradition The ground of his opinion was Iohn 8. 57. The common received opinion is That he suffered being thirty three compleat and in the beginning of his thirty four Scaliger addeth one year more and placeth his Passion in the beginning of his thirty five Non timeretur ille qui potest nocere nisi haberet quandam eminentiam potestatis cui de facili resisti non possit ea enim quae in promptu habemus repellere non timemus In Christo fuit timor Dei non quidem secundum quod respicit malum separationis à Deo per culpam neque etiam secundum quod respicit malum punitionis pro culpa sed secundum quod respicit ipsam Divinam eminentiam prout scilicet anima Christi quodam affectu reverentiae movebatur in Deum à Spiritu sancto acta Aquin. part 3. Q. 16. Art 6. b That is not â—ound that one drop of Christs bloud was enough to redeem the world Pope Clement the sixth first used that speech That one drop of Christs bloud was enough to save men and the rest was laid up in the
Halls Apol against them p. 579. M. Lyfords Apol. for our publick Min. and Infant Bapt. Concl. 2. Woe to those Pastours qui non pascunt sed depascunt gregem Ezek. 34. 2 * 1 Sam. 12. 23. * Augustine and Chrysostom preached every day in the week and year at least once or twice without fail Ye heard yesterday ye shall hear to morrow is common in their Tractates and Homilies M. Balls trial of Separat pag. 81. The Papists by way of scoff called the Evangelical Ministers Praedicantici Whereas Paul judged preaching his chief Office and would not baptize least it should be an impediment Bellarmine and the Councel of Trent style preaching Praecipuum Episcopi Officium 1 Tim. 3. 1. Exponere voluit quid sit Episcopatus quia nomen est operis non honoris Aug. de civit Dei l. 19. c. 19. The Jewish Ministers were not separated by Christ himself nor by others at his command Matth. 21. 45 46. Mat. 23. 1 2 3. Luk. 17. 19 11. 52. The Pastour which hath care of souls and is non-resident Non est dispensator sed dissipator non speculator sed spiculator The most learned Divines in the Councel of Trent did generally protest against it as appears by their several Tractates See Ezek 44. 8. He whom thou substitutest is either more deserving then thy self and then it is fit he should have more means or else he is equal then it is fit he should have as much or he is inferiour and then he is not fit to represent thy person See Doctor Chaloâ—ers Sermon on Matth. 20. 6. entituled The Ministers Charge and Mission Tit. 2. 7. 1 Pet. 5 3. As the measures of the Sanctuary were double so their sins were double Greenham It is Onus Angelorum humeris formidandum Chrysost. 2 Cor. 2. 10. Melch. Adam Exod. 28. 39. Omnes disputando pauci bene vivendo vincere adversarios studemus Casaub. Epist. 123. Heinsio D. Hill on Ephes 4. 15. M. Burrh on Hos. 6. 5. Constantine when he entered into the Synod of Nice bowed himself very low unto the Bishops there assembled and sate not down until they desired him Iosephus Antiq. Iud. l. 1. c. 8. records that Alexander the Great coming with his Army against Ierusalem the high-Priest did meet him arayed with his sacred and magnificent attire Alexander dismounted himself and in the high-Priest worshipped God who as he said had in a dream appeared unto him in that habit Vide Mont. Appar 6. p. 224. The Ministery of the Gospel is much more excellent glorious then that of the Law 2 Cor. 3. 7 8 9. Phil. 2. 29. 1 Thess. 5. 12 13. 1 Tim. 5. 17. Heb. 4. 13 17 See Act. 10. 25. Gal. 4. 15. Stupor mundi â—lerus BritaÌ„nicus See B. Down on 1 Tim. 3. 1 2. p. 73. almost to the end The devil laboured to suppresse the Gospel Mendaciis inopia Luther Roberts Epist. to the revenue of the Gospel See more there Some say they will preach and take no tithes 2 Cor. 11. 12 Vid. Aquin. 2a 2ae quaest 87. Art 1. 3. See M. Hildershams two last Lectures on Psal. 51. It is a giving of the sense of the Scripture and a more large opening of points of Doctrine to men joyned with Reproofs Exhortations Comforts and a right applying it to the hearers Praedicatio verbi est medium gratiae divinitùs institutum quo res regni Dei publicè explicantur applicantur populo ad salutem adificationem Boules de Pastore Vide plura ibid. Rainold de lib. Apoc. Tom. 10. praelect 2. Doctor Donne on Matth. 5. Apage vesanam illam prophetandi libertaâ—eÌ„ imò licentiam blasphemandi ut liceat malè seriato cuique tyroni prodigiofissima cerebri sui phantasmata in apricum producere populo commendare praelo Concio D. Hal. ad Synod Nation Dordrecht Neither do the Independents only but the Socinians and Arminians also cry up Libertas prophetandi Mr Gillesp. Miscel. cap. 10. For a publick formal Ministerial teaching two things are required in the Teachers 1. Gifts from God 2. Authority from the Church he that wants either is no true Pastour For the second such as want Authority from the Church are 1. None of Christs Officers Ephes. 4. 11. 2. They are expresly forbidden it Ier. 23. 21. 3. The blessing on the Word is promised only to sent Teachers Rom. 10. 15. Mr Owens Duty of Pastors and people distinguished pag. 46 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi certissima pernicies religiouis nisi certis sinibus acriter coerceatur Casaub. Epist. 320. Joanni Lydio That sending Rom. 10. 15. must needs import an authoritative Mission according to the clear etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which manifestly alludes to the name of an Apostle a name given by Christ himself to them who were first by his command to preach the Gospel Luke 6. 13. It signifies one that is sent as the Embassadours of Princes use to be sent with their Masters Mandates Church-member set in joynt by Filodexter Transylvanus See Deodat in loc Mr. Cottons Keys of the Kingd In Ecclesia primitiva juit exercitium quoddam propheticum à concionibus distinctum 1 Cor. 14. 31 32. Ad hoc exercitium habondum admit tebantur non tantum ministri sâ—d et ex fratribus prim arii vel maximè approbati pro donis illis quae habuerunt sibi collata Ames l. 4. de consc c. 26. See Mr. Wards Coal from the Alâ—ar Most of the writings of Cypriâ— Athanasius Bafil Nazianzen Chrysostom Ambrose Cyril Augustine Leo Gregory were nothing else but Sermons preacht unto the people 1 Cor. 15. ult In the consecration of Bishops a Bible is put into their hands and these words used Accipe Evangelium vade praedica populo tibi commisso The Ministers words must be like goads to prick men to the heart and when they are soundest asleep they must be like Cocks that cry loudest in the deadest time of the night King Iames said well of a Reverend Prelate of this Land Me thinks this man preacheth of Death as if Death were at my back Master Fenner â—n 1 John 2. 6. * Et hac uimirum expedita concionandi methodus Iesuitica quam mihi etiam Spirae Wormatiae Moguntiae aliquando observasse visus sum alta voce sed frivolis rationibus cont ra haereticos clamitare moralia in quibus Christum Iesum fidem justificantem omnium bonorum operum fontem semper desideres identidem suis inculcare quae ipsa tamen melius forsan ex Seneca Plutarcho quam ex concionibus illorum didiceris Scultet de curriculo vita pag. 18. Verba volvere celeritate dicendi apud imperitum vulgus admirationem sui facere indoctorum hominum est Hieron Epist. ad Neporian Ab allegationibus authoritate Patrum veterumque Ecclesiae doctorum abstinebit Pastor Ecclesiasticus Zepperi lib. 2.