And he said thou shalt perswade him prevail also go forth and do so As therefore when the Magistrate delivers over to the Hangman a guilty person to be punished he is neither the cause of his wickednesse nor of his destruction even so when God gives up wicked men to Satan neither is the cause of their wickednesse nor of their ruine to be imputed to God CHAP. VII Of the Governmemt of Angels GOd's actual Providence doth chiefly appeare in the government of Angels and men This government is either of good Angels or of bad the government of good Angels is that whereby God hath established them in their original integrity and happinesse in his Son as in their head to the praise of the glory of his grace The RULES I. The good Angels of their own nature were as apt to fall as the bad II. Therefore they ought to ascribe not to themselves but to the grace of God the Father and to the Son as to their head their establishment or confirmation in goodnesse III. The Son of God is the head of the Angels not by right of redemption but of creation and of that gracious Vnion with God For they could not be endowed with the Image of God nor be adopted unto Sons but only in the Son of God Who is the Image of God made visible and the first-born of every creature Col. 1.15 IV. That Angel who so often appeared to the Fathers in the shape of man as a Prologue or Fore-runner of his Incarnation was not a created Angel but the very Son of God Gen. 18.13 The Lord said to Abraham why doth Sarah laugh Gen. 32 28. the Angel said to Iacob Thou hast prevayled with an Angel which is thus explained Hos. 12.4 He prevailed with God Jos. 5.14 That man whom Iosuah saw said I am as a Captain of the host of the Lord and v. 15. And the Captain of the Lords host said to Joshua See Zach. 1. v. 2 3. V. Although there is no ataxie or confusion among the Angels yet it is not to be found in Scripture that they have any prince or other head over them than the Son of God by Michael the Archangel the Son of God is rightly understood For he is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10 Now is salvation in heaven and the Kingdom of our God and the power of his Christ. VI The good Angels are ready executors of Gods will especially in the praysing of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places eternal destruction as voluntary Delinquents having forsaken their first integrity and beeome the enemies of Christ's Kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first original and a desertion of their proper habitation IV. The evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels felâ— nor of the number we ought also in this to be silent VI. Their punishment consisteth partly in the memory of their happiness lost irrecoverably partly in the perpetual sense of their misery and torments VII The substance of the evil Angels remained simple invisible and immortal VIII There remained also in them no small knowledge and a sagacity also of searching out future things havnig these hâ—lpes 〈◊〉 Their natural knowledge 2 Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture cheifly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Matth. 8.29 Whaâ— have we to do with thee Iesus the Son of God art thou come to torment us before our timâ— Jam. 2 19. Thou believest there is one God thou doest well the devils also believe and tremble X. There remains also in them great power which they shew by removing huge bodies out of their places in raising storms in overthrowing houses and mountains in infecting the air the bodies of creatures with a venemous breath in possessing men in bewitching the outward and inward sences by altering and changing the organ or object XI But over the Stars or celestial bodies they have no right or power Because to them is granted power to rule in the air onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Matth. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of Swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures CHAP. VIII Of the government of Man in the state of Innocency SUch is the Government of Angels The government of man is seen in the state of Innocency of Misery of Grace and of Glory The government of man in the state of Innocency is that by which God made a Covenant of works with man promising him eternal happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of Grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowlâ—dge of good and evil both being planted in the midst of Paradise III. They had a double use 1. That man's obedience might be tried by using of the one and abstaining from the other 2 That the tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV Therefore the Tree of life was so called not from any innate faculty it had to give life but from a sacramental signification V. Likewise the Tree of Knowledge of good and evil hath this denomination from signifying the chief good and evil and from the evâ—nt For in effect and by experience man found out how great that happiness and good was which he lost and
larger extent then the word person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat ratâ—onal and differing by incommunicable properties from another yet the Apostle Heb. 1.3 useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner onely of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insuffiâ—iency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the water and ver 26 Let us make man Gen. 3 22. c. Behold the man is become as one of us Psal. 33.6 By the word of the Lord the heavenâ— were made and by thâ— breath of his mouth all the host thereof 2. Sam. 23.2 The Spirit of the Lord spake in me his word was in my tongue Esay 6 3. holy holy holy Lord of host Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian minds IV. But there are cleerer Testimonies in the New Testament Matth. 3.16 And the heavens were opened to him to wit to Christ And he saw the Holy Ghâ—st descending and coming upon him and ver 17 And behold a voice came from heaven saying This is my bâ—loved Son in whom I am weâ— pleased Matth. 28 19 Baptise them in the name of the Father Son and Holy Ghost â—oh 4.16 I will ask the Father and he will send you anoâ—her Comfoâ—ter and 15 26 â—hen thâ— Comforter shall câ—me wâ—om I will send to you from the Father 2. Coâ— 13.14 The Grace of our Lord Ieâ—us Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh 5.7 There are three which bear witness in heaven the Father the word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their works 4. From their Divine Honours 1. The Diety of the Son is proved I. From his Divine Names In the old Testament The Aâ—gel of the covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his incarnation was the Son of God is every where called Iehovah and God Gen. 16.13 18 1. 32 1.9 which place may be compared with Hosea 12.6 Ex. 3.15 Ios. 6.2 Zac. 2 1â— 3.1 2. But for the Testimonies of the New Testament they are very clear Joh. 1. ver 1 And the word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Iesus Christ. Joh 20 31. but these things are written that you may believe that Iesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.31 The mighty God Such phrases are frequent in the Revelation II. From the Divine Properties and 1. From Eternity Joh 8.58 Before Abraham was I am Rev 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2. ver 24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5. ver 19. Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power III. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake IV. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his Name Matth. 28.19 at his Name eveâ—y knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved I. From his name God Act. 5.3 Then Peter said Ananias why hath Sathan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God II. From his Properties and 1 From his Eternity Gen. 1.2 The Spirit moved upon the waters 2 From his Omnipresence Psal. 139.7 Whither shall I go from thy Spirit 3 From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 3. From his Omnipotency Which is known by his works III. From his Divine works and 1 From the Creation of all things Gen. 12. Psal. 33.6 Job 26.13 and 33.4 2 From the conservation of all things Gen. 1.2 He moved on the waters a simile taken from a Hâ—n siting on her Chickens and cherishing them 3 From sending and anointing of Christ. Eâ—y 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1. Cor. 12.4 There 〈◊〉 divers gifts but the same Spirit IV. From his Divine Honours 1. We must believe in him accordâ—ng to the Creed 2. We must baptize in his Name Matth. 28.19 To him we must direct our prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the anticiâ—nt Churcâ— was wont to sing Thou sevenfold Spirit in respect of gifts V The difference of the persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and Holy Ghost the third person they differ in properties because the Father is from himself not only by reason of his essence but also of his personality The
blessed 2. For the production of this visible world which was not altogether destitute of form but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the air by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the â—louds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the hâ—lp of seed or sun XI The fourth day the Stars and great Luminaries wâ—re placed in heaven whose motion proceedeth not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways than the earth by its innate power stands immovable XII There is a threefold use of the Stars 1. To distinguish the day night 2. To note the times seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and creeping things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men Angels are chiefly considered in Divinity because on them God bestowed his Image The RULES 1. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and Mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessednesse in the uprightness of their intellect will in their majesty dominion over the other creatures Angels are intelligent Creatures void of bodies The RULES I Angels are not accidents nor qualities but true substances II Angels are void of bodies and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There 's a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without Father and Mother the second production was out of Adam's rib without a Mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans creation Moses writes thus Gen. 2. ver 7. The Lord breathed into his nostrils the breath of life and man became a living soul. In this place three things are mentioned 1. The immediate Creation of the soul for it is call'd the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God infused into the body is proved by these subsequent Reasons 1. Because otherwayes our souls should have another original than Adam's had for ours must proceed of some pre-excistent matter where as Adam's proceeded of none Neither will that objection hold concerning the dâ—fferent way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Iob. 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Zac. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his spirit to God that gave it Eccl. 127. VVhereas then in mans dissolution the spirit returns immediatly to God doubtless it was immediatly formed by him 5 Because the Scripture doth plainly distinguish between the parts of bodies spirits Heb. 12.9.6 Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body and soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These physical Axiomes like begets like and Man begets man remaine true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and thus the whole man is brought into this World by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul. Neither again is man in this respect nobler than other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs
be indeed the onely begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-borne Numb 18.16 IX The fruit of Christ 's nativity is shewed both in the speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said unto the Shepheards Fear not for behold I bring you tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth good wil toward men ib.v. 14 CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the Office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I Christ in respect of his mediatorship 〈◊〉 fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediatour of Angels and Men but not after the same manner for he is Mediatour to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa. 42.1 Behold my servant whom I uphoâ—d mine elect in whom my soul delighteth and Isa. 49.1 The Lord hath call'd me from the womb Psalm 110.4 The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedek Hebrews 5.5 Christ glorified not himself to be made an High-Priest but he 〈◊〉 said to him thou art my Son to day I have begot thee I The subject of this office is not onely all Christ but the whole of Christ for he is Mediator according to both natures This is denied by the Samosatenians Pontificians who do teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firme reason for if the works of a Mediator be the perfect operations of God and man in which is required not onely the action of man but of God also then doubtless this Office is attributed to Christ even according to his Divinity But the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdome of God nor illuminate our minds without the power of the Deity neither could his satisfaction obtaine the honor of merit with God nor could his Intercession be effectual wâ—thout the Deity neither could he have sustained that heavy buâ— then of Gods wrath nor had he bin able to subdue or abolish death Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this truth that there is one Mediator of God and man the man Christ Iesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies that prove the operation of the Deity Act. 20.28 God did redâ—eme the Church by his own blood Heb. 9.14 By the eternal Spirit he offerd himself â—oh 1.7 The blood of Iesus Christ his Son cleanseth us from all sin And although the Son be the Party that is offended yet it doth not hinder but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this Office in himself of an Intercessor by agracious dispensation No otherways than if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs Office is God offended and Man the offender VI. The manner whereby he is called to this Office consisteth in that plentifull unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.7 God even thy God hath anointed thee with the oil of gladnesse above thy fellows Isa. 61.1 The Spirit of the Lord is upon me because he hath anointed me Ioh. 3 34. God gave him not the Spirit by measure VII The end of this Office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because â—e doth effectually apply this merit to us Hence again it is apparent That this Office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our praiers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 4.12 For in no other is there salvation nor is their any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Iesus This Office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ. SO much of the Person and Office of the Mediator Christ the state thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his exaltation The state of Humiliation is in which he took the forme of a Servant being in the forme of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himselfe of the forme and glory of the Divinity He did not cast off the Divinity but hid it in the assumed form of a servant And although the Deiâ—y of
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
For this Charity is commended particularly to us Exod. 23.4 5. If thou seest thy enemies Ox or â—sse go astray c Prov 25.21 if thy eneme be hungry give him bread to eat c. See Rom. 12 14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and unjust Mat. 5.48 even giving his Son fâ—r us his enemies Rom. 5.8 VI The form of Charity towards our neighbour consisteth in the proportion of charity towards our selves Lev. 19 1â— Thou shall love thy neighbour as thy self VII The end is to witnesse our love toward God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyer for if he love not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh 4.7 Whosoever loveth is born of God and v. 12. if we love one another God dwels in us To Charity are contrary 1 The want and neglect of it· 2 Hypocritical Charity 3 The unjust hatred of our neighbor 4 Inordinate Charity where by we love one more than is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speak with the tongues of men and Angels and have not Charity I am a sounding brasse and a tinkling Cymbal Of the second Jam 2.15 16. If a brother or sister be naked distituâ—e of daily food one of you say to them depart in peace be warmed and filled notwithstanding ye give not tâ—ose things that be needfull for the body what doth it profit Of the third 1 Job 3.15 Whosoever hateth his broâ—her is a murtherer Of the fourth God himselfe 1 Sam 2.29 Thou hast honoured thy sons more than me And Christ Mat 10.37 He that loveth Father or mother more than me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal. 139.21 Do not I hate them O Lord that hate thee Secondly when they drâ—w us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any by exhorting admonishing comforting helping c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8 16. It is called also duâ—y and as it is exhibited to strangers hospitality this is recommended to us Isa. 16.3 4. Rom. 16.23.3 Ioh. v. 8. Heb. 13.2 To this is opposite inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling block before a blind man or should rail against a deaf man examples of inhumanity are in the Edomites and such lâ—ke Gentiles adding afflâ—ction to the afflicted Jews Amos 1 2. In the Levite and Priest that passed by the man half dead To be surety for any man unadvisedly is an unseasonable humanity Prov 6.1 11.15 or to give alms to every one without regard had of their worth 2 Thes. 3.10 Benevolence or favour is whereby we so incline to the good and weal of our neighbour that we pray for his prosperity and rejoyce at it Isa. 66.10 Rejoyce with Ierusalem c. Ro. 12.15 Rejoyce with them that rejoyce There be examples in the blessed Angels Luke 2.10 15.10 in Paul Rom. 1·8 and many other places in John 2 Iohn 4. 3. Iohn v. 3 4 5. To this is opposite Envy or displeasure at another mans good Malevolence also when one wisheth the ruine of another and Counterfeit benevolence There are foure degrees of Envy 1 When on◠〈◊〉 â—ndure that another should enjoy the same happiness with him Examples we haâ—e in the labourers that came first Maâ— 20.11 c. and Act. 13.4 5 in the Iews envying salvation in the Gentiles 2 When one envieth that in another which he caÌ„not obtain himself examples are in Satan in Cain Ge. 4. in Esau Ge. 27 in Iosephs brethren Act. 7.9 Miriam Moses sister Num. 12. in Saul 1 Sam 18.7.8 in the Nobles of Persia Dan. 6 in Pompey Caesar of whoÌ„ Lucan Caesar cannot brook a Superiour no Pompey an Equal 3. When we cannot endure that another should enjoy that good which he enjoyeth whom we love An example of this is in Iosuah who envied Eldad and Mâ—dad because they did prophesie as wel as Moses Nu. 11. in Iohn's Disciples Ioh. 3.26 amd Christs Mar. 9.38 4. When one envieth another or out of malice destroyes that which he doth not desire he should enjoy As when the Philistines stopped the wells which Abraham's servants had digged Gen. 26. Like dogs in the manger not eating hay themselves bark at the cattle that eat it Or like that spotted beast called Sâ—ellio devouring his own skin which every year he put off that it may not help man troubled with the Falling sicknesse This sin of envy must be avoided 1. Because it is earnestly forbid Psal 37.1 Prov. 3.31 2. Because it is joyned with a disdain of Gods goodnesse Mat. 20.15 Is thine eye evill because I am good 3. Because it is the authour of much mischief as of murther Gen. 4 2. Sam. 3.20 of seditions Num. 12. of herisies It also disquieteth a mans life Ia. 3.16 An example of malice envy counterfeit love is in the Phaâ—ises inviting Christ Luke 14 1. c. Mercy is when we take another mans misery to heart so that we study by all means to asswage or remove it Mat. 5.7 Blessed are the merciful c. Luk. 6 Be ye merciful Rom. 12.15 Weep with those that weep 1 Thess. 5.14 Help the weak the kinds of this mercy are rehearsed Mat. 25.35 c. Examples are in Iob c. 30.35 in David Ps. 40 c. in Ionathan 1 Sam. 20. in the Samaritan Luk. 10. To this are contrary Unmercifulnes when we pity not the afflicted or when we adde affliction to them 2. When we rejoyce in other mens miseries 3. Counterfeit and unlawfull pity Unmercifulness is forbid Prov. 3.27 28. It deserves judgment without mercy Iam. 2.13 Of rejoycing in other mens evils we have examples in Doeg Psal. 52. in the Edomites Ps. 137. in Christs enemies Mat. 27. It is most earnestly forbid Prov. 24.17 Counterfeit mercy is seen in David's enemies Psal. 14 7. This is called the Crocodiles pity who weeps when he intends to devoure a man Unlawfull mercy is condemned Ieremy 15. and .16 So much of the kinds of Charity considered absolutly Being considered respectively it hath for its kinds Brotherly love and Friendship Brotherly love is that which mutually is entertained by Christs
members and the houshould of Faith This reacheth so far that we should lay down our life for our brethren 1 Ioh. 3.16 Examples are in Ionathan in the Macchabees in Paul c. This is to be used towards the dead in burying them and mourning for them c. Friendship is love between two or more whereby they mutually and truly imbrace each other with speciall benevolence to perform such duties as are honest and possible The RULES I. We are bound to shew our selves courteous benevolent and mercifull to all but not to entertain frendship with all The reason is because friendship consists in matual and reciprocal benevolence and in such a singulartie that we ought to impart to our friends our most secret resolutions but we cannot with safety trust every man therefore we are commanded to walk wisely zach 7.7 Let no man â—â—ust his neighbour Eph. 5.15 See then that ye walk warily not as unwise but as wise redeeming the time because the dayes are evil II True friendship is judged by its end to wit if it be entertained for piety and honestly Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure or profit or vertue of these thâ—ee ends he only approves the last for the vulgar people measure freindship by profit but the godly must chiefly look upon vertue or honesty To true friendship is opposite that which is counterfeit also that friendship which entertains covenants and company with infidels wicked men An example of counterfeit and false friendship is in Davids enemies Psal. 41. and 55 13 14. and in Iudas the traitour As for making covenants with wicked men we must know that they are either of peace or of war A covenant of peace is that which is entertained on both sides for preservation of publique quietnâ—sse such was the covenant that Abraham made with Aner and Eshcol Gen. 14.13 and with Abimelech Gen. 21.27 and Isaac with the same Abimelech Gen. 26. ver 29. of Solomon with Hiram 1 king 5.2 the covenants of war are such as be made for offence and defence these either with believers or unbelievers the former are permited but so that we trust not in them the later are most severely prohibited by God Exo. 34.12 Take heed that thou make no covenant with the inhabitants of that land 2 Cor. 6.14 Be ye not uneqully yoaked with the wicked The unhappy events of such covenants are seen in Iehoshaphat 2 Chron. 16.20 in Asa 1 King 15. and 2 Cron. 16. in Ahaz Isa. 7.8 and .9 in the Jews Ezek. 16.27.29 'T is lawfull to converse with Infidels and wicked men if we have hope to reclaim them and if we carry our selves prudently that we be not corrupted by their familiarity So much of charity Justice is that vertue whereby we give every man his due This name of Iustice is ambiguous for sometimes it implies the observation of the whole Law sometimes it hath relation to the second Table as it is exercised toward our neighbour This is either commutative or distributive This is imployed in distribution of honours rewards punishmentss and such like observing a Geometrical proportion according to the condition merits or dignity of the person That is whereby we give to every one his due by an Arithmetical proportion according to the equality or inequality of things To Justice Injustice is opposite both privatively and contrarily This is to be avoided for it excludes men from the Kingdome of heaven 1 Cor. 6.9 CHAP. IX Of Vertues and Works belonging to the Fifth Commandement OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiours duty towards his Inferiours and contrarily The later is of every mans duty towards another The duty of Inferiours to their Superiours contrarily is set down in the Fifth Precept The sum whereof is That between superiours and inferiours that order may be kept which is pleasing to God This Command consisteth of a Precept a Promise The precept is Honour thy father thy mother By the name of Parents synecdochically are meant all Superiours as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes to the godly God recompenceth the shortnesse of this life with the happinesse of â—he other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Hearers in the Ecclesiasticke Parents and Children Husband and wife Master and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollars Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speak or do first This reverence is to be given to Magistrates Rom. 13.7 Fear to whom fear honour to whom honour c. To Mâ—nisters Matth. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19 3. Let every one of you fear his Father and Mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 And the wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many Servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19 32. Thou shalt rise up bâ—fore the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their years as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the wife Iob. 2.9 Then said his wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw that she had conceived her Mistresse was despised in her eyes Obedience or Subjection is whereby we obey our Superiors in things lawful and honest as the Lord and patiently bear their admonitions and corrections The Magistrate must be obyed Rom. 13.1 Let every soul be subject to the higher powers c. Ministers Heb. 13.17 Obey and hearken to those that are set
the children of men they speak vanity one to another they flatter with then tongue dissemble with a double â—eart b Mat. 26.35 Peter saith to him although I dy with thee yet will I not deny thee in like manner said all the Disciples c Mat. 2.8 Make enquiâ—y 〈◊〉 the child when you have found him â—et me know that I may come woâ—ship him also a See a notable place for bâ—idling the tongue Iam 3.2 c. b Epheâ— 4.29 Let no corrupt communication proceed ouâ— of your mouth 1 Cor. 2. And I brethâ—en when I came unto you I came not with entising words c. a Prov. 11.13 He that goes about as a slanderer discovereth a secret but he that is of a faithfull heart concealeth the matter I his vertue becomes all men but chiefly Ministers left the secrets committed to their breast be rashly divâ—lâ—ed except they be such secrets as may tend to the hurt of the Church or State for in that case greater regard must be had of unity theÌ„ of one man b 2 Kin. 7 7. Then said the one tâ— the other we do not well this is a day of good tidings and do we hold our peacâ— a Luc. â—8 4 And there was a certain widow in that town which came to the Iudge saying do me justice against my adversary but he would not for a time b 2 Sam. 15.3.4 c. Then Absolon said to him see thy maâ—ters are good and righteous but there is no man deputed of the King to hear thee Absolon said moreover O that I were made Iudge in the land that every man which hath any matter of controversie might come to me that I might do him justice And when any man came neere to him did him obeisance he put forth his hand and took him and kissed him a 1 Sam. 3.15 Samuel was afraid to tell Eli of that Vision b Luk 6.41 Why dost thou look upon the mote that is in thy brothers eye This vice is seen in them who censure and reprove their neighbour out of preposterous affection or having no warant thereto What is fit in this case for Ministers may be seen in 2 Tim. 4.1 2. a Isa. 3.9 The shew of their countenance doth witnes against them that they declare their sin 〈◊〉 Sodome they hide it not b Pro. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth and v. 2. Let another praise thee not thine own mouth a stranger not thine own lips c so they do who pretend they are in want themselves when they are desired to help their neighbour Pro 24.11 If thou forbear to deliver them that are drawn unto death c. if thou sayest behold we knew it not doth not be that pondereth the heart consider it a Luk 18.2 There was a Iudge in a certain city which feared not God nor regarded man b Matt. 23.5 But they do all their works for to be seen of men c 2 Sam 16.9 10 Then said Abishai why should this dead dog curse my Lord the King let me go over I pray thee take off his head Then the King said what have I to do with you ye sons of Zerviah so let him curse Because the Lord had said unto him curse David who shall then say wherefore hast thou done so a 1 Sam. 2.29 Thou hast honored thy sons above me b 2 Tim. 3.2 Men will be lovers of themselves c Prov. 6.25 Desire not her beauty neither let her eye-lids intice thee d 1 Joh. 2.15 Love not the world c And v. 16. Because whatsoever is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but of the world a Psal. 139.21 Do not I hate them O Lord that hate thee Mat. 18 15 If thy brother offend thee reprove him between thee and him alone c. Roâ— 7.19 For I do not the good which I would but the evil which I would not do that do I. a 1 Joh. 3.15 whosoever hateth his brother is a murtherer b Psal. 41.5 My enemies said of me when shall he die c. a Psal. 30.12 Thou hast turnd my mourning into joy b Ro. 12.15 Rejoyce with them that rejoyce a Luk. 6.25 Wo to you that now laugh for you shall weep and mourn b Prov. 24.17 Rejoyce not at thy enemies fall a Ja. 5.13 Is any among you afflicted let him pray b Ro. 12.15 mourn with those that mourn a Prov. 17.22 A 〈◊〉 heart doth good like a medicine but a broken â—piâ—it dryeth the bones b Mat. 20 15. Is thy eye â—vil because I am good c 1 Sam. 16.1 How long wilt thou mourn for Saul seeing I have rejected him c. A TABLE Of the Principal Matters and Words ADam and Eves fall 71 Adam in his fall not a private person 75 Adjuration what and how we are to obey it 363 c. Adjuration of Devils ibâ—d Adoration of idols of the hoast of the Cross of Reliques of holy Angels and dead men 349 c. Adoration of Saints 352 c Adultery what the cause of divorce 3â—9 c. Affâ—ctions how manifold 426 c. Agnus Dei idolatry 351 Alms 413 Angels when created 48. what 51. in what bodies they appeared ibid. the head of good Angels their felicity order and office 61. c. if their adoration be lawful 352 c. The Apostacy of evil Angels 63 c. their sin 64. their Prince ibid. their remaining qualities 65 Anger 390 c. Antichrist what and who 233 c. his ruine how a sign of the last judgment 235 c. Appetite ordered or disordered 426 Arke of the Covenant 103 Assurance vide Salvation Astorgie or want of natural affection 386 Atheisme 323 Avarice vide Covetousnes BAptisme what 190 â—ow it dâ—ffers from the Lords Supper 20â— if to be administred by a private man 19â— c if in Baptâ—sme 1 â— or 3. sprinklings be requiâ—ed 193. if children are to be baptised 194 c. vid Infants how baptisme is necessary 196. if the Baptisme of Christ John be the same c. Bargains how to be made 409 c Beatitude its degrees 308 c. Beneficence 413 Benevolence 385 c. Boldnesse vide Fortitude Foolish Bragging 422 Bread in the Eucharist what 197 c. Busie-bodies 387 CAlling how manifold 166 c. Calling common to elect and reprobate 168 Calling proper to the elect 243 c. how it differs from the common 250 Calumnies 418. impatience in bearing Calumnies 423 Censuring 421 c· Charity towards God 325. towards our neighbour 372 c. Chastity 396. how preserved 394 Christ eternal God 22 c. his incarnation 112 117 how the first-born 122 c. his conception 117. c. the union of two natures in Christ 120. communication of properties 122. the excellency of Christs humane nature 123. if equal to the divine nature 163.
withal our mortification so the rising out of the water is a shadow of his resurrectiâ—n our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the beginning the spirit moved on the waters and was the cause of generation so in the baptism of water and the spirit is effected our regeneration 4. Water washeth away the filth of the body so doth baptism the spots of the soul. I will pour upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. by this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptism the thirst of the soul. 6. water cooles the heat of the body so doth baptism the beat of Gods wrath the fire of our lusts 7. Baptism is the Sacrament of illumination Hâ—b 6 4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and bapâ—â— sm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme weâ—e caâ—led the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharâ—nt â—ody by which light is transmitted to us so â—s mental illumination by the water of baptiâ—m in which now we are not dipped but besprinkled which is all one for the gâ—fts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkliâ—g of water in the old purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evill conâ—cience a Mat. 18.15 16 17. If thy brother should trespass against thee go tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the Church but if he shall neglect to hear the Church c. b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man he delivered over to Satan to the destruction of the flâ—sh that the spirit may be saved in the day of the Lord Iesus d 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flâ—sh 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever theâ—fore haâ—h heard of the Father and hath learned cometh unto me e â—oh 5.25 Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sence as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the fons of wrath saith the Apostle But by grace we are saved saiâ—h the same Apostle by grace I am what I am saith he not I but the grace of God with me 1 Cor. 15.10 without me saith Christ you can do nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace aâ—e distinct yet in a large extent grace may be called natural and nature may be called grace The fiâ—st is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subjâ—ct of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us So Adams original justice is called natural and so are all Angelical perfections because they were created with them So the sannctification of those in Scripture who were sanctified from the womb may be called natural Again nature may he called grace for whatsoever is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live move and have our being in God who is the prime and universal cause without Whose influence the second subordinate causes cannot work and therefore â—ven for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tied if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other And so when the Fathers speak of Adam's original justice they say he lost his garment and was stripp'd naked a 1 Tim. 1.19 Holding faith and a good conscience which some having put away coâ—cerning faith have made ship-wrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe tremble This faith then whâ—ch consisteth in a bare assent iâ— common to the Elect and Reprobate c Matth. 13.20 He that reciveth the seed into stony places the same is he that heareth the word and â—â—on with joy receiveth it yet hath he not root c. d Mat. 17.20 if you had faith but as a grain of mustard seedâ— you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Iudas who had this gift of miracles with the rest of the Apostles Matth. 10.8 e Saving faith which is proper to the Elect is that which we defined a Psal. 34.14 Isa. 55.7 b Eph. 2.1 Col. 3 9 10. c Rom 6.2 c. Gal. 2.20 a Of that day and hour knoweth no man not â—he Angels of heaven excepâ— my Father only Mat. 13. 32. Nor the Son himself but the Father alone 1 Thess. 5. 1. 2 c. concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that
that day of the Lord will come as a thief in the night b Mat. 24.32.33 Learn a parable of the fig tree when its branch is yet tender and putteth forth â— leaves ye know that summer is nigh so likewise ye when ye shall see all these things know that it is neer even at the doors a Luc. 17.26.27 As it was in the dayes of Noah c. And as it fell out in the day of Lots c. 1 Thess. 5.3 when they shall say peace and safety then sudden destruction commeth upon them as travel upon â— woman with childe and they shall not escape 2 Tim. 3.1 5. This know that in the last days perillous times shall come for men shalâ— be lovers of their own selvâ—s covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors c. b 2 Thes. 2.3 Let no man deceive you by any means for that day shall not come till there be a falling away first and that man of sin be revealed thâ— son of perdition v. 8 And then shall thaâ— wicked one be revealed whom the Lord shall câ—â—sume wiâ—h thâ— Spiriâ—â—f his mouth and shall dâ—â—troy with the brighâ—nâ—sse of his coming c Rev. 18.2 She is falâ—en she is fallen that great Babylon c. d Rev. 17.16 And those ten horns that is the ten Kings shall hate the whore and they shall forsake her shall eat her flâ—sh and burn her with fire * A. R. This opinion of the calling of the Jews is plausible if it were found in Scripture Here Wollebius strives to weaken the opinion of the Iews conversion before the last day so did of old Caesariensis Greg Nazianzen 's brother Dial. 4. by denying that in Scripture their conversion is expressed whereas indeed the Scripture in many places speaks of this generall calling And though Hâ—erome on Isa. 11. and Hos. 9. seem to conâ—radict this truth yet we shall finde that he doth not absolutely speak against their final conversion buâ— against the manner of it which the Iews thought should be effected by Elias whom they dreamed would reduce them again into their own Country and re-establish the antient Law of Moses and the whole Iudaical worship But to deny a total conversion of the Iews to Christ is to keep up the partition-wall still which Christ came to break down represented by the rupture of the veil of the Temple at Christs death Why was Christ called the Corner-stone if he did not mean to unite the two walls of the Iew and Gentile And how can that prophâ—sie of his be fulfilled There shall be one sheepfold as there is but one Shepheard That pâ—ophesie of Zach. 12.10 Rev. 1.7 They shal look on him whom they have pierced shall mourn for him must be â—nderstood of the Iews final conversion which shall be with godly sorrow and repentance before the last day for it is said there He shall come with clouds Luke 21.27 Our Saviour foretels that Jerusalem shall be â—â—dden under till the fulness of the Gentiles be brought in We read in Rev. 7. that besides the innumerable multitude of all Nations that stood before the Lamb there were of the Israelites also an hundred forty four thousand on MouÌ„t Sion a definite number being used for an indefinite by which is intimated the Iews total conversion In Mal. c 4. Elias is promised to turn the hearts of the fathers towards their children which prophesie the old Doctors apply to the conversion of the Iews by the preaching of Elias and Christ tels us that Elias shall come and restore all things Matth 17.11 This prophesie indeed is applied by Christ to his first comming and â—ohn Baptist there is called Elias yet this hinders not the application of the same prophesie to his sâ—cond comming also before which eitheâ— Elias shall come or else powerfull pâ—eachers in the force and spirit of Elias who shall convert the Iews And so the Fathers interpret these words Psal. 59 6 14. They shall return in the evening of the conversion of the Iews in the end of the world And so they observe that their late entry into the Church of Christ which is the House of the living God was prefigured by the elder brother Luk. 15. Who came not in till he was intreated by his father and that was after the younger brother or gentiles had returned But their conversion is more plainly foretoâ—â— by Hoseâ— 1.11 The children of Judah and 〈◊〉 shall be gathered together and appoint themselves one Head This cannot be meant so much of their return from their dispersion in their first captivity as of their last conversion for the Isâ—aelites never returned from their first captivity This is more fully explained in Hosea c. 3 5 Afterward shall the children of Israel return and seek the Lord their God and David theiâ— King and shall fear the Lord and his goodness in the latter dayes Here by the latter dayes we cannot understand Christs first coming for we do not finde that this prophesie hath been yet accompâ—â—shed Some few here and there have been converted but what is that to a general conversion of the whole nation or at least of the greatest part which the Apostle expresseth fully Rom. 11 2â— I would not brethren have you ignorant of this mystery that blindness in part is hapned to Israel until the fulness of the Gentiles be come in so all Israel shall be saved and ver 32. God hath concluded them all in unbelief that he might have mercy on all Now all the circumstances and woâ—ds preceding and following do make it plain that Saint Paul speaks not of the spiritual but of the carnal Israelites or Nation of the Iews and of their total conversion which v 12. he cals their fulness as he cals the total conversion of the Gentiles the fulness of the Gentile vers 25. And doubtlesse Christ who came to save his people from their sinâ— to whom he preached in his own Person and sent his Disciples first of all to these lost sheep of Israel and prayed for them on the cross and makes intercession for them still in Heaven will not forget when the time comes to bring back these straying sheep into his sheepfold This is that Michael the great Prince who standeth up for the children of Israel and bâ— whom Daniels people shall be delivered every 〈◊〉 written in the Book of life Dan. 12.1 So certain and indubitable was this truth that in the primitive Church as Saint Austin confesseth l. 20. de civ Dei cap. 29. It was ordinarily spoken believed by the faithful that the Jews by the preaching of Elias should believe in Christ. Yet I deny not but that the Iews hitherto have been like that fruitless Fig-tree in the Gospel which our Savior cursed but here is the difference that the Fig-tree was nevâ—â— to fructifie any more but we