in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
joy as tumble themselves in ashes Blessed are the Mourners for they shall be comforted Secondly Study Sanctification he must follow after holinesse that will see God Psal. 50. 23. Constantly exercise Grace 1 Iohn 4. 16. Thirdly Renounce all confidence in your own Righteousnesse and labour to be found in Christ having his Righteousnesse Rom. 4. 5. Fourthly Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption and to reveal unto thee the things that are freely given thee of God Fifthly Communicate thy fears and doubts to thy Brethren which be of understanding and can consider and observe the consolations of God given them CHAP. X. Whether Faith alone doth justifie GOD justifies judicially Christs bloud meritoriously Faith instrumentally Works declaratively Rom. 3. 24 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39. The Papists Socinians and Remonstrants all acknowledge Faith to justifie but by it they mean Obedience to Gods Commandments and so make it a Work and not consider it as an instrument receiving Christ and his promise A Papist a Socinian a Protestant saith We are justified by faith but dispositive saith the Papist conditionaliter saith the Socinian applicativè saith the Protestant Faith justifieth not as a quality or habit in us as the Papists teach Ipsa fides censetur esse justitia for so it is a part of Sanctification but as it is the instrument and hand to receive Christ who is our righteousnesse much lesse as it is an act as Socinus and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie if we should be justified by it as it is an act then we should be justified by our works and we should be no longer justified actually then we do actually believe and so there should be an intercision of Justification so oft as there is an intermission of the act of faith but Justification is a continued act We are justified only by faith for what else in Scripture mean those many negatives not by works Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works Rom. 11. 6. Ephes. 2. 9. not according to works 2 Tim. 1. 19. without works Rom. 4. 6. not through the Law Rom. 4. 13. not by the works of the Law Rom. 3. 20 without the Law Rom. 3. 27. not but by faith Gal. 2. 16. How can a man be justified by his works when he himself must be just before the works can be Gen. 4. 4. Good works make not a man good but a good man makes a work good and shall that work which a man made good return again and make the man good When we say Faith alone doth justifie we do not mean fidem solitariam that saith which is alone neither do we in construction joyn sola with fides the subject but with Justification the predicate meaning that true faith though it be not alone yet it doth justifie alone even as the eye though in respect of being it is not alone yet in respect of seeing unto which no other member doth concurre with it it being the only instrument of that faculty it is truly said to see alone so faith though in respect of the being thereof it is not alone yet in respect of justifying unto which act no other grace doth concur with it it being the only instrument of apprehending and receiving Christ is truly said to justifie alone When we say by faith only this opposeth all other graces of the same order but not the merits of Christ or the efficacy of Gods grace the Apostle Rom. 4. makes it all one to prove a man justified by Grace Christ and by faith It is to be considered as alone in the act of Justification but not in the subject justified therefore that is a reproach cast on Protestants to call them Solifidians What the judgement of the Catholicks before the Councel of Trent was in this matter of Justification B. Carlton proves out of Contarenus We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousness all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified saved and stand as righteous in Gods sight and as it hath a special respect and relation thereto Mr. Gataker against Saltmarsh Shadows without Substance pag. 56. In the Covenant of Works Works are considered as in themselves performed by the parties to be justified and in reference unto ought done or to be done for them by any other whereas in the Covenant of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended and received in whom is found and by whom that is done whereby Gods Justice is satisfied and life eternal meritoriously procured for us that which carrieth the power and efficacy of all home to Christ. Object Faith is a Work therefore if we be justified by Faith then by Workes Answ. With Faith we must joyn the object of it viz. Christ Fides justificat non absolutè sed relativè sc. cum objecto non efficiendo sed afficiendo applicando The Scripture saith We are justified by faith and through faith but never for faith or because of our faith per fidem ex fide non propter fidem We can only be justified by that righteousnesse which is universal and compleat faith is a partial righteousnesse Phil. 3. 9. and as imperfect as other graces Object Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ. Answ. But is adversative that is by faith alone 2. Only faith receives Christ and a promise Faith justifies by the meer ordination of God that on the receiving of Christ or resting on him we shall be justified The proper act of faith which justifieth is the relying on Christ for pardon of sin To justifie doth not flow from any act of grace because of the Dignity and Excellency of that act But because of the peculiar nature that it doth receive and apply Therefore to receive Christ and to believe in him is all one and faith is alwayes opposed to works Bellarmine objects That to apply is a work or action It is true it is a Grammatical action but a predicamental passion But saith Bellarmine Love layeth hold on Christ and by love we are made one but yet there is a difference love makes us one with Christ extramittendo faith intramittendo and besides love joyneth us to Christ after we are made one by faith so that it cannot justifie us Paul and Iames do not contradict one another
hath not the Church for his Mother 1. The Act of Faith in these words tacitly implied I beleeve 2. The Object of this Faith the Church described by two Properties viâ— 1. Sanctity in that it is called Holy 2. Universality in that it is stiled Catholick Concerning the act of this Faith I beleeve though it be not prefixed to the beginning of this Article as neither to the rest which follow it yet it is to be understood the former I beleeve which precedes the Article of the holy Ghost communicating it self to this and the subsequent and that chiefly for two Reasons The one to teach us that the principal object of our Faith is God himself considered in Unity of Essence and Trinity of Persons and therefore to each of the Persons there is either a Beleeve prefixed or the particle in set before to shew that on them we are to build the certainty and assurance of our hope but as for these Articles of the Church The forgivenesse of sins The Resurrection of the body and the like they being creatures are but the secondary objects of our Faith not to be trusted upon immediately in themselves and therefore have not a Credo a Beleeve apart to themselves but prefixt to one of the Persons I beleeve in the holy Ghost The other to set out and divide by this means unto every of the Persons a special work Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Question is made What the words are which are to be supplied in this Article The holy Catholick Church whether I beleeve or I beleeve in I beleeve as is generally determined by the Orthodox Kahal in Hebrew ordinarily translated Ecclesia sometimes Synagoga is taken for an Assembly or Congregation and that sometimes in the evil part for an Assembly of wicked men as Gen. 49. 6. Psal. 2â— 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1 2 3. Psal. 8. 22 23. Gnedah or Hedah ordinarily translated Synagoga doth also signifie an Assembly or Congregation gathered at set hours and places appointed Sometimes it notes a rebellious tumultuous and evil Assembly Psal. 106. 17 18. Numb 16. 48. and sometimes an orderly and lawful Congregation as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19 47. Gnedah signifieth something more noble then Kahal as being the special Ecclesia in prophane Authours signifieth an Assembly of Citizens which by the voice of the Crier was called from their domestick affairs and the rest of the multitude to hear the sentence of the Senate so it is all one with Concio which is derived à Ciendo because all were called by publick Edict into the Assembly In the New Testament it is once taken for a disorderly and confused Assembly Act. 19. 32 39 40. But that one place excepted it is ever taken for a multitude or society with a disposition or relation to Religion And so it notes 1. The company of all the faithful Mat. 16. 18. Ephes. 1. 21 22. 4. 16. 5. 25 26. Col. 1. 18 24. Ephes. 5. 27 32. it is also taken indefinitely for every multitude and society of beleevers in Christ Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. 12. 20. Act. 5. 11. 8. 1. 2. More particularly it signifieth any Assembly gathered together for the worship of God Act. 9. 31. 14. 23. 1 Cor. 11. 16. The Church in its primary signification may be defined A multitude or society of faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God united as living members to Christ their Head and in him partaking of grace in this life and glory in the life to come to the praise of Gods wisdom power and riches of his mercy 1. It is a multitude 1 Cor. 10. 17. and that out of every Nation Language Tribe and People Apoc. 5. 9. 2. It is a society of men not of Angels Heb. 12. 22. See Ephes. 3. 10. L'Empereur in his Theses saith If the word Church be generally taken it is certain that the Angels also belong to it for the Church is the body of Christ Ephes. 1. 23. but Christ is the Head not only of men but also of Angels Col. 2. 10 18 19. They are our fellow-servants Revel 19. 10. and fellow-brethren Iob 1. 6. by Christ Ephes. 3. 15. 3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted by the Gospel The Church is either Jewish or Christian the Christian either Primitive or Successive and they again in respect of Manners are Pure or Impure in respect of Worship Sound or Idololatrical in respect of Doctrine Orthodox or Heretical in respect of mutual Communion Catholick or Schismatical There are divers and glorious Elogies of this Church visible in the Scriptures it is called The City of God Heb. 12. 22. The heavenly Ierusalem there also Ierusalem which is from above Gal. 4. 26. The house of God the pillar and ground of truth 1 Tim. 3. 15. Christs sheepfold John 10. 16. The Spouse of Christ Cant. 4. 8. 2 Cor. 11. 2. Revel 21. 9. The body of Christ Eph. 1. 22 23. Col. 1. 18. The Church is Triumphant or Comprehensorum and Militant or Viatorum 1. Triumphant viz. that part of men who having overcome the flesh the world and the Devil now reign with God and Christ gloriously in Heaven 2. Militant viz. that part of men which yet conflict with those adversaties That distinction relies on the words of the Apostle Ephes. 3. 15. The Apostle speaks of the Triumphant Church 2 Tim. 4. â—6 7. Heb. 12. 23. Revel 7. 9. Hence their errour is refuted who think that the souls of the dead do sleep even to the Resurrection or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory See 2 Cor. 5. 6 7 8. Phil. 1. 23. Revel 14. 13. the Apostle speaks of the Militant Church 1 Tim. 6. 12. That which is spoken to one is understood of all Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11 12. The Church is Militant either in deed or in shew only and profession those indeed belong to the Militant Church which are called according to purpose viz. the truly faithful and elect Those are the true members of the body of Christ who by faith are united to Christ and ingraffed in him who are partakers of the holy Ghost who draw grace and spiritual life from Christ Rom. 8. 9. Col. 2. 19. Ephes. 5. 25 26 27. but the wicked and hypocrites onely in name and profession belong to the Church for they have no true Communion with Christ they no more belong to the mystical body of Christ then a
compleatly righteous 2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation therefore his righteousnesse is so in us See Act. 13. 38 39. Phil. 3. 9. The Papists acknowledge all to be by grace as well as we but when we come to the particular explication there is a vast difference they mean grace inherent in us and we grace without us that is the love and favour of God Arguments against them 1. That grace by which we are justified is called the love of God Rom. 5. 8. not love active whereby we love God but love passive that is that whereby we are loved of him Rom. 9 15. All our salvation is ascribed to the mercy of God which is not something in us but we are the objects of it Titus 3 4. Those words imply some acts of God to us which we are only the objects of To be justified or saved by the grace of God is no more then to be saved by the love the mercy the philanthropy of God all which do evidently note that it is not any thing in us but all in God 2. Grace cannot be explained to be a gracious habit or work because it is opposed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works not of our selves 3. It appears by the condition we are described to be in when justified which is set down Rom. 4. a not imputing sin a justifying the ungodly the Apostle there instanceth in Abraham who had so much inward grace in him yet was considered in Justification as unholy and he was justified in this that God imputed not to him the imperfections he was guilty of For the imputation of Christs righteousnesse there is justitia mediatoris that is imputed not justitia mediatoria as they say in Logick Natura generis communicatur non natura generica The righteousnesse by which the just are justified before God is justitia legis though not legalis Isa. 53. He bore our sins in his body on the tree He was made sin for us See Rom. 3. 25. To speak properly the will or grace of God is the efficient cause of Justification the material is Christs righteousnesse the formal is the imputing of this righteousnesse unto us and the final is the praise and glory of God so that there is no formal cause to be sought for in us Some say but falsly the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ but of faith that being accepted in the righteousnesse of the Law Fides tincta sanguine Christi Whether inherent justice be actual or habitual Bishop Davenant cap. 3. de habituali justitia saith a certain habitual or inherent justice is infused into all that are justified Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11 19. 2 Pet. 1. 4. All those that are justified do supernatural works Ergò It is certain that they are endued with supernatural grace and holinesse We are said to be righteous from this inherent justice we are said to be just and that by God himself Gen. 6. 9. Heb. 11. 4. Luk 1. 61. 2. 25. 1 Pet. 4. 18. Bellarmine lib. 5. de Iustificatione cap. 7. prop. 3. saith Propter incertitudineâ—â— propriae justitiae periculum inanis gloriae tutissimum est fiduciam in sola Dei misericordia benignitate reponere By which saying he overthrows all his former Dispute about inherent righteousnesse Whether we be justified by the passive obedience of Christ alone or also by his active In this Controversie many learned Divines of our own differ among themselves and it doth not seem to be of that importance that some others are about Justification We are justified in part by Christs active obedience for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven Seeing it was not possible for us to enter into life till we had kept the Commandments of God Mat. 19. 17. and we were not able to keep them our selves it was necessary our Surety should keep them for us Dan. 9. 24. Rom. 10. 4. Rom. 3. 21. The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death and the bloud that he shed for us Eph. 1. 7. Rev. 5. 9. but in these places the holy Ghost useth a Synecdoche it putteth one part of Christs passion for the whole 1. Because the shedding of his bloud was a sensible sign and evidence that he died for us 2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law Some urge this Argument By Christs active Obedience imputed to them the faithful be made perfectly righteous what need is there then of his passive righteousnesse need there any more then to be made righteous Christ fulfilled the duty of the Law and did undergo the penalty that last was a satisfaction for the trespasse which was as it were the forfeiture and the fulfilling the Law was the principal Psal. 40. 4. Ior. 31. 3. Gal. 4. 4. Some to avoid Christs active Obedience question Whether Christ as man was not bound to fulfill the Law for himself All creatures are subject to Gods authority Yet this detracts not from his active Obedience partly from his own free condescension and partly because his whole person God and man obeyed CHAP. VII Of the Parts and Termes of Iustification Remission of sins and Imputation of Christs Righteousnesse JUstification is used so largely in the Scripture as to comprehend under it Remission of sins but if we will speak accurately there is a difference between Remission of sin and the justification of the sinner The justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteousnesse of his Surety Jesus Christ for which his sins are pardoned and the sinner freed from the punishment of sinne and received into the favour of God Remission or forgivenesse of sins may be thus described It is a blessing of God upon his Church procured by the death and passion of Christ whereby God esteems of sinne as no sinne or as not committed Or thus It is an act of grace acquitting the sinner from the guilt and whole punishment of sin Every subject of Christs Kingdom hath his sins pardoned Isa. 33. ult This is one of the priviledges of the Church in the Apostles Creed Acts 2. 38 39. and all his sins totally pardoned Exod. 34. 6 7. Micah 7. 18 19. This is a great priviledge Psal. 32. 1. Exod. 31. 34. It is no where to be had but in the Church because it is purchased by Christs bloud and is a fruit of Gods eternal love Remission of sins is the principal part of Redemption Col. 1. 14. Ephes. 1. 7. one of the chief things
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
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
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
to testifie their affection and duty towards him Master Down of Vows A binding of ones self to God by a solemn Promise or rather Oath to do or not to do something lawful possible and useful for our increase in godliness To vow swear and to covenant say some are in Scripture equivalent importing the same thing Numb 30. 2. 1 Sam. 22. 16 17. It is called a Covenant 2 King 23. 2. an Oath Numb 30. 2. though there be some difference between a Vow and an Oath an Oath is properly by God to men for it is to end a controversie among men but a Vow is a promise immediately to God A Vow is more then a single purpose For in it there is 1. A purpose to do a thing 2. A binding our selves to do that we purpose and to the Lord Deut. 23. 21. It is a part of Gods Worship because it immediately and directly tends to express our homage unto God even as the Word and Sacraments as being a means effectual to further help strengthen confirm and increase our inward conformity with his will specially in the matter of thankfulness and Nature it self dictates it for that purpose for Heathen men would use this as a means of shewing their thankfulness and confidence in their God Some make it not a part of Gods Worship but a help to the parts of Gods Worship but these things may be called helps and furtherances to Worship which tend to the same end that worship doth but indirectly as the circumstances of the action adjoyned and annexed to them but a Vow tends in the same manner that is directly and to the same end that is the increase of vertue in our hearts that the Word and Sacraments do onely it is an extraordinary part of Gods Worship as Fasting Feasting 2. It is a firm binding of the conscience unto God Numb 30. 3 It is a swearing by God unto God and so contains implicitely a prayer unto God to punish us severely and sharply if we fail to perform it Deut. 23. 23. There are affirmative and negative Vows Abraham lifted up his hand unto God that is vowed and sware unto him by himself That he would not take so much as a shooe-latchet of the Sodomites goods and Iacob vowed to offer the tenth at Bethel and there solemnly and publickly to serve God But evermore the thing must be in it self indiferent therefore the Lord commanded that none should by vow dedicate the first-born because it was Gods before The end of a vow must be furtherance in godliness It must be made to the Lord he is the Object of it Iudg. 11. 30 31. Abraham lifted up his hand to him David vowed and performed to him Deut. 23. 21. Psal. 50. 14. Where the Scripture speaks of Vows it mentions Him Reasons 1. It is an act of Religious Worship therefore God onely must be the immediate Object 2. There is no example in Scripture of any that vowed to Saints Bellarmine therefore might well say there is no doubt but the Hereticks by which he means Protestants do judge us Idolatrous because we make solemn Vows to the Saints and indeed acknowledging Vows to be religious Worship they are much troubled to free their actions from Idolatry At last they pitch on this That since Saints are gods by participation and have his image therefore we may vow to them But then we might vow to Magistrates for they are gods so and then we might also sacrifice to the Saints which yet they allow not A Vow hath these special Uses 1. To be a confirmation of our faith and confidence in God in the time of need chiefly in afflictions and temptations 2. To restrain corruption of nature by avoiding things lawful if inticements to sin 3. To provoke our selves to the performance of such Duties as we find our selves naturally slack unto Rules to be observed in making a Vow 1. For the Matter of the Vow That we vow nothing but things lawful in themselves and to us in respect of our condition 2. A thing of some weight and moment either in it self or at least to the party vowing therefore the Lord forbade the price of a dog because it is a vile and base creature it had also a mysterie for he was a type of a backslider from which God will accept of nothing 3. It must be a thing possible and in our power to do or not to do The manner of vowing 1. It must be done with understanding and advisedly which was Iephtha's failing 2. With Humiliation thâ—t we have so often dealt perfidiously with God and with joy also that God will take us to him again though we have denied him Neh. 9. 10. 2 Chron. 29. 36. 3. With full purpose of heart to perform Psal. 76. 11. The very end of Vows and Promises is to binde our unstable hearts and to knit our souls more closely to God 4. â—n Faith being reconciled with God The Vows of Poverty and Continency in the Popish Church are to be condemned because they are not done in faith but to the overthrow of it for hereby they think they do a more meritorious act and that by these Vows as they please God the more so God is more obliged to bestow Heaven upon them 5. We must not be over often in vowing it is an extraordinary Duty 6. We must not make perpetual Vows therefore in the Vow of the Nazariteship God would not have them make a perpetual Vow but rather for a time Certain Ceremonies were appointed to be accomplisht by those that were ordinary at the end of their Vow by which he doth not onely presuppose but injoyne a set time We reade of no perpetual Nazarites but extraordinary two Sampson and Samuel Popish Votaries in all respects abuse this Sacred Ordinance they vow to Saints vow things unlawful and trivial to go in gray things not in the compass of mens power to be perpetually continent hope to merit by vowing and imagine a perfection to themselves from it They make children to vow which cannot deliberate and bind them to keep it whether their parents will or no. It is a question between us and the Papists An dentur consilia Evangelica à praeceptis distincta Whether there be Evangelical Counsels or Counsels of perfection distinct from Precepts The Papists say That in Gods Word there are Commands which belong to all and Counsels which do teach some excellent heroical actions which if a man do not he sins not but yet if he do he shall have a greater reward in Heaven They call them one while Evangelical Counsels because they are not commanded in the Law of Moses but onely commended in the Gospel of Christ another while Counsels of Perfection because they place a most perfect state and degree of Christian life in the observation of them Superogatory works are good works done over and above enjoyned duty They mention three principal and substantial Counsels Continence or
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
wrong and act of injustice against them so the first and foundation of all the rest of the Commandments should be a most injurious and unlawful Command and therefore we must either conceive of him which gave that Commandment as a most envious vain-glorious arrogant and self-seeking God that could not endure that other gods perhaps his equals should enjoy their due glory and homage which were most absurd and blasphemous or else we must needs confess that which is the truth That he forbad us to make any other because there is no other and he would not have us mis-place our devotion and service by tendring it to that which is not god If there be many gods then either they must all be Subordinate one being Superiour or else Coordinate each being equal to other If one be inferiour to another that which is at the Command of another or exceeded by another is not God if coordinate and equall then one of them may crosse another or many may hinder one and what can be hindered in its working is not God If there be more gods they cannot be Eternal for an Eternal being admits not of multiplicity for that is Eternal which is simply first and that which is simply first hath nothing of as long a continuance as it self God united heaven and earth and made them one world the Sea and the Land and made them one Globe soul and body and made them one man Jews and Gentiles and made them one Church Adam and Eve and made them one flesh nay God and man and made them one Christ. CHAP. VII Of Gods Understanding that he is Omniscient and of his Will THe next Attribute in God is his Understanding which is the Divine Essence Understanding and knowing all things alwayes and by one act It is called also Science Knowledge and Omniscience God knows all things because first he knew himself directly in himself by himself and primarily as a most perfect object which knowledge in God is of Absolute Necessity for he could not exist without the knowledge of himself and infinite apprehending an infinite object Psal. 147. 5. Secondly Because he knows the creatures all and singular viz. all things which have been are or shall be might have been and may be not only the substances but all the accidents of creatures not only things necessary but also contingent all good things by himself and all evils by the opposite good and that infallibly without error For the manner of Divine Knowledge God knows all things by his Essence not by Species abstracted from the things for so things should be before the Disvine Knowledge on which yet they depend God doth not understand by dicoursing from a known thing to that which is unknown in a doubtful and successive reasoning but by looking on them and by one most simple individual and eternal Act comprehending all things He apprehends by one Act of his Understanding and by himself simple things without Species compound without composition and division Syllogisms and consequences without discourse Lastly he most perfectly understands all the multitude of things without distraction and distance both local and temporal without distinction of former and later past or future according to the beginning progresse and end possessing all things together and alwayes present which with us are revolved in time Dan. 2. 21 22. 1 Cor. 3. 19 20. Isa. 44. 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9 10 11. The Scripture proves Gods Omniscience 1. Affirmatively or Positively Iob 28. 24. 1 Sam. 2. 3. he is called by Hannah in her Song a God of Knowledge 1 Sam. 16. 7. 1 King 8. 39. Psa. 94. 11. He knows from eternity by one simple Act before all time before there was a world secondly certainly he cannot be deceived 2. Negatively Iob 42. 2. Psal. 139. 45. Heb. 4. 13. 3. Metaphorically and Figuratively for when eyes and ears be given to God his Omniscience is signified 2 Chron. 16. 9. Psal. 11. 7. when he is called light ◠Iohn 1. 5. 2. It is proved by Reason 1. By way of negation ignorance is a defect and imperfection but God is most Perfect therefore all ignorance is to be removed from him 2. By way of Causality God governs all things in the whole Universe and directs to convenient ends even those things which are destitute of all Knowledge and Reason Therefore he fore-knows and sees all things all creatures are Gods works and an Artificer knows his work the Prophet knew what was in Gehezi's heart God revealing it to him God made the heart shall not he know it 3. By way of eminency God hath made creatures intelligent and full of knowledge viz. Angels and men therefore he knows and understands in a far more perfect and eminent manner Psal. 94. 10. He knows 1. The substantial natures of all other things as of Angels Men Beasts Plants Gen. 1. He saw all things which he had made Matth. 6. He is said to take care of Sparrows which could not be without knowledge 2. Their accidentals as actions and passions with the circumstances of them Hence he is said to know the hearts and try the reyns of men and there is nothing hid from him Mat. 6. The Father which seeth in secret 3. He knows things which are to come not as if they were to come for to him all things are present God makes this an argument of his Divinity when he bids them see if their Gentile gods can tell what is to come He doth not only know what things naturally shall be but likewise what is possible By his Prophets he hath often foretold future things 4. He is privy to all our actions Psal. 119. 168. Iob 34. 21 22. 2. Knows our words 2 Kings 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts Prov. 15. 11. Iob 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sees and knows the heart Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27. Apoc. 2. 23. He made the heart and will judge men for their thoughts he gives laws to the heart saying Thou shalt not covet thy neighbours house else God were not Infinite in Knowledge if he knew not the heart Our Understanding differs from Gods many wayes 1 We have our knowledge from others from him he his from himself He understands by himself without any help man needs many helpers his senses fancy and intelligible Species 2. In extent we know but some things he all general and particular 3. Our knowledge is simply finite but Gods infinite 4. We understand things by Species or Images abstracted from them he by his Essence 5. We understand things successively one after another with pains of discourse proceeding from an unknown thing to a known or from a lesse known to a more known but God knows all things together and by one most Simple Immutable and Eternal Act of Understanding
Salomon for his wisdom and praise Rom. 16. 27. 4. The order and variety of things ariseth not from nature but the Divine working 5. We should be content with the portion which God gives us that weather which he sends those troubles he brings on us since he is wisest and knows best what is fittest for us and when is the best time to help us 6. Admire that in the works of God which we understand not Gods wisdom is unsearchable and his counsel like unto the great depth 7. Be constant and diligent in reading and pondering upon the Scriptures they will make you wise to Salvation to which adde Prayer and Practice A holy close conversation walking according to the rule of the Gospel is a Christians only wisdome Ephes. 5. 15 16. Fifty times in the Proverbs a godly man is called a wise man and every wicked man a fool see Prov. 4. 7. Reasons 1. Such a conversation is most conformable to the rule of wisdom the word of God 2. All the Properties of wisdom are to be found in it 1. A great part of wisdom is to choose that which is a real good to propound the greatest good for his end Eccles. 12. 13. 2. A wise man searcheth into the bottom of things sees them inwardly many things appear good that are not so this is onely found in a holy conversation 3. Another property of wisdom is to take a right way to attain his end 4. He will loose no opportunity but pursues the chiefest good with all his might A wise mans eyes are in his head A fool hath a price in his hand but no heart to it 5. He will part with a lesser good for obtaining a greater 6. Wisdom acts men by the highest principles and is seen in a right judging and esteeming of things and persons Daniel 4. 17. puts men upon the noblest actions Prov. 15. 24. Gods Prescience or Fore-knowledge is that whereby God fore-knew all future things necessarily certainly immutably and from everlasting Neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Although Gods prescience bring not a necessity upon events yet it is necessary for all things to happen so as God hath fore-told because God so fore-knows as he hath decreed and wil'd it shall be but his decree give existence A certain Science and Prediction of future and contingent things is that first mark by which we are taught to distinguish the true God from Idols Isa. 41. 23. Vide Voet. Thes. de Scientia Dei p. 251 252 253. So much for Gods Understanding his Will follows by which God freely immutably and efficaciously wils and approves of Good and that only both the chiefest and first viz. himself and his own glory as the end Prov. 16. 4. and Rom. 11. 36. Iohn 8. 50. and also the secondary inferiour and subordinate good viz. that of the creature as farre as it hath an Image of that chiefest good and tends as a mean to that ultimate end God wils 1. Most freely for as liberty is essential to every will so it is chiefly proper to the Divine because it is a will especially yet God wils good necessarily with a necessity of Immutability but not with a necessity of coaction for he is necessarily aud naturally Good and that which he once willed he alwayes wils immutably and yet freely 2. God wils efficaciously for no man resisteth nor can resist his Will Daniel 4. 32. Rom. 9. 19. Voluntas Dei semper impletur aut de nobis aut à Deo in nobis Augustine 1. For a faculty or power of the soul whereby we will so we say there are these faculties in the soul the understanding and the will So for that faculty of willing which is in God so it is one with Gods Essence 2. For the act of his willing called volitio so it is one also with his Essence For as he is Eternal and Immutable so is also his will 3. The Object or thing willed so Iohn 6. This is the will of my Father that is that which he willeth and hath decreed So we say It is the Princes will that is that which the Prince willeth he willeth his own glory chiefly Gods will is his Essence whereby he freely willeth good and nilleth evil or it is a faculty whereby God chooseth all and only good and refuseth all and only evil The Will of God is 1. Most holy Rom. 12. 2. Psal. 119 137. the rule of justice Lam. 3. 37 Ephes. 1. 11. Deut. 29. 29. Isa. 8. 20. 2. Eternal Rom. 9. 11. 3. Unchangeable Mal. 3. 6. Rom. 11. 1. The will of God is one and the same but it is distinguished 1. In respect of the object into voluntatem beneplaciti placiti God wils good things and good effects with the will of his good pleasure approving them first of all and by himself he intends their end and means Ephes. 1. 5. but evil and evil effects as they are evil he nils disapproves and dislikes Yet he voluntarily permits evil and as there is a good end of it he wils it with the will of his pleasure for it is good that there should be evil Psal. 81. 12. Acts 14. 16. 1 Cor. 10. 5. Divines thus distinguish there is volitio mala mali to will sin to be is not sinful it had never come into the world if God had not will'd it 2. In respect of application to the creature into 1. Absolute when God willeth and concludeth any thing concerning us without any condition in us 2. Conditional when he wils some condition being put in us so God would have all men saved on this condition if they can believe The first of these is by another name called Voluntas beneplaciti the last Voluntas signi Gods will is 1. Secret Voluntas propositi that whereby he hath absolutely and freely determined with himself what he will do permit or hinder 2. Revealed Voluntas praecepti that whereby God hath manifested what he would have believed done or left undone by his reasonable creatures Mark 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti signi differs little from this Signi is the same with revealed Beneplacitum is the decree properly so called which may be either hidden or manifest It serves first to comfort us in adversities God is a most free Agent therefore he is not bound to second causes so as he cannot help without them Psal. 115. 3. Secondly To exhort us to Sobriety in our judgement of Gods works He is a most free Agent therefore we should not rashly exact of him a reason of his deeds 2. We should labour first to know Gods will so did Eli 1 Sam. 3. 17. 2. Our wils should be pliable to the will of God All goodnesse and truth in the creature is a conformity cum Archetypo say the Schoolmen of truth to
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
the guilt of our sins was upon him He loves his people 1. Before conversion Amore benevolentiae with a love of good-will and of pity which is properly shewed to one in misery Ezek. 16. 5. 2. After Conversion with a love 1. Of sympathy Isa. 63. 9. Heb. 4. 15. and 5. 2. 2. Of Complacency and delight Psal. 16. 10 11. that Psalm is a Prophecy of Christ see Ephes. 2. 5. This love of his delight is discovered four wayes 1. By his valuing of his people Since thou wast precious in my sight thou wast honorable 2. By his commendation of his Church and people as often in the Canticles 3. By his frequent visits Luke 1. 68. Rev. 3. 20. 4. By revealing his counsels to them Iohn 15. 15. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hosea 15. 5. he was moved with nothing but his own goodnesse Ezek. 16. 8. 2. Sure firm and unchangeable Rom. 5. 8 10. 1 Iohn 4. 10. Iohn 13. 1. and 31. 3. Infinite and Eternal which shall never alter Iohn 3. 16. It is without cessation Psal. 27. 10. Diminution Cant. 8. 7. interruption Rom. 8. 35. to the end or alteration every created thing is imutable 3. Effectual as is declared both by his temporal and eternal blessings 1 Iohn 3. 1. Dei amare est bonum velle 4. Sincere It is a love without any mixture love and nothing but love This is the motive which perswades Gods to communicate himself and act for his people Isa. 63. 9. Rev. 3. 19. and hath no motive but it self Deut. 7. 6 7 8. 1 Iohn 4. 8. God hath no need of us or our love nor doth not advantage himself by loving us Iob 22. 2. 5. Great and ardent Iohn 3. 16. and 15. 13. Rom. 5. 6 7. God bestows pledges of his love and favor upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts transforms us into his own image Cant. 4. 9. and 6. 5. see Zeph. 3. 17. We must love God Appreciativè love him above all things and in all Psal. 73. 24. Mat. 10. 37. Intensivè and Intellectivè with all our might and strength Affectu Effectu love him for himself and all things for the Lords sake else it is not 1. A Conjugal love 2. Not an equal love to love the gifts and not the giver We should love 1. All the Divine persons in the Trinity 1. The Father Ye that love the Lord hate evil 2. Christ for taking our nature upon him He gave himself to us and for us Cant. 5. 16. 3. The Holy Ghost for drawing our hearts to the knowledge of this great mystery Rom. 5. 5. 2. All the Divine properties and excellencies whereby God makes himself known to the sons of men Love him for his holiness Es. 6. beginning fidelity 1 Cor. 10. 13. Omniscience and Dominion The Scepter of thy Kingdom is a Righteous Scepter 3. We should love all his Ordinances Psal. 27. 4. and 84. beginning and all his discoveries to us in his word 2 Thess. 2. 10. We should expresse our love to him by our care in keeping his Commandments 1 Iohn 2. 3. Iohn 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2 3. 2. Our love should be conformed to Gods in loving the Saints Psal. 16. 3. Gal. 6. 10. Iohn 3. 14. 1 Pet. 1. 21. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 Iohn 3. 1. For the sureness greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. he hath given his son for a price his spirit for a pledge and reserves himself for a reward That Tantus so great a God should love Tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to love God 1. Beg this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate self-love and love of the world 1 Iohn 2. 15. There are many promises made to the love of God 1. Of Temporal blessings Psal. 91. 14. Rom. 8. 28. 2. Spiritual all the comforts of the Gospel 1 Cor. 2. 9. 3. Of heavenly and eternal blessings Iames 1. 12. and 2. 5. 1. God is Maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him Psal. 116. 12. 3. He desires us to love him Deut. 10 4. Mark 12. 33 4 This affection onely and joy abide for ever 1 Corinth 13. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evil ' prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Hab. 1. 13. Prov 11. 1. and the creature which ob stinately and stubbornly persisteth in evil so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. and 5. 6. Prov. 16. 5. 2. The cause and condition of the object hated is sin for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himself with the filth of sin all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sin But although God cannot hate the creature unlesse as sinful yet not every degree of sin but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne reigns 3. The effect of Gods hatred is to punish the person whom he hates Psal. 9. 11. whom when once it is rejected by God troops of evil do invade God both permitting and commanding and this actual hatred or outward manner of manifesting it it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion Consider 1. The unsupportable horrors of conscience Prov. 18. 14. 2. The painful death of little children Rom. 5. 14. 3. How grievously God
before another and ought not to do so now that God chooseth some it is of his meer grace for all deserve eternal damnation Vide Dav. Dissert Praedest p. 132 133. Obj. Predestination or Election is grounded on Gods foreknowledge Rom. 8. 28 29 1 Pet. 1. 2. Ergo say the Papists God out of the foresight of mans good works did elect him And the Arminians say that God elected them out of the foresight of mens faith and perseverance so Election and Predestination shall be grounded on the will of man Answ. The foreknowledge of God is 1. Permissive so he foresaw all mens sinnes the fall of Angels Adam 2. Operative so he foreknows all the good that is in men by working it God foresees to give men faith and then they shall beleeve perseverance and then they shall hold out There can be no difference till elective love make it When God hath decreed to give grace he foreknows that man which beleeves 2. Predestination is not onely an eternall act of Gods will but of his understanding Ephes. 1. 5. Act. 2. 23. 3. There is a twofold foreknowledge of God 1. Generall whereby he foreknew all things that ever were 2. Special a foreknowledge joyned with love and approbation as 1 Pet. 1. 21. Mat. 7. â—8 Arguments against the Papists and Lutherans That which is the effect and fruit of Election that cannot be a cause or condition for then a thing should be a cause to it self But these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseen holy Acts 13. 48. A man is not ordained to eternal life because he beleeveth but he beleeveth because he is ordained to eternal life Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly then we should choose God and not he us contrary to that Ioh. 15. 19. Thirdly Infants are elected who cannot beleeve or do good works This argument saith Rivet Disputat 4. de causa electionis although it be puerile by reason of the Subject yet it is virile if we respect its weight for the Adversaries cannot avoid it without running into many absurdities by denying that Infants are saved against that of Matthew 18 and by affirming that some are saved which are not elected against Rom. 11. Fourthly If man were the cause of his own election he had cause to glory in himself election should not be of grace See Master Bailyes Antidote against Arminians p. 26. to 46. All the sonnes of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thess. 1. 10. 2. 13. Chosen out of the world John 15. 19. therefore he chose not all in the world but some 2. Saving faith is a true effect of Gods election peculiar to the elect and common to all the Elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16 Rom. 11. 5 7. Few saved Luke 13. 23. The Elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handful Mat. 7. 13 14. 22. 14. Luke 12. 3â— Though some of the places of Scripture may be expounded of the small number of Beleevers in the daies of our Saviour yet some are more generally spoken shewing plainly that onely few do finde the way to life At this day if the world were divided into thirty parts nineteen of them do live in Infidelity without the knowledge of the true God The Mahometans possesse other six parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomatical not personal they acknowledge that there is a choise of this or that particular means to bring men to salvation God say they hath revealed but two waies to bring men to life either by obedience to the Law or by faith in Christ. But they deny that there is an election of this or that particular man God hath set down with himself from all eternity not onely how many but who shall lay hold on Christ to salvation and who not â— Pet. 1. 10. speaks of an election personal Rom. 9. 11 12. of both elections axiomatical and personal See Iohn 10. 3 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable as that the elect may become reprobates and the reprobate elect There is say they a constant and frequent intercourse of members between Christ and Satan to day a member of Christ to morrow a member of Satan Rom. 8. 28. All things work together for their good then nothing shall work for their greatest hurt that is their damnation And ver 30. he saith Those whom he predestinated he hath called justified glorified not others but those whom he hath predestinated these he called and justified Gods election is most firm certain and unchangeable Iohn 6. 37. 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of election for they hold that absolute election onely follows final perseverance in faith and that faith may be totally lost and faile finally So much concerning Election In the Scriptures reprobate and to reprobate are referred rather to the present conditions of wicked men then Gods eternal ordination concerning them But the decree of reprobation is exprest in such tearms as these God is said not to have given them to Christ not to shew mercy on some not to have written the names of some in the Book of Life Reprobation is the purpose of God to leave the rest of men to themselves that he may glorifie his justice in their eternal destruction Est decretum aliquod quo destinavit alicui Deus damnationem Twiss The Schoolmen and others distinguish between a negative and positive or affirmative act of Reprobation The negative act is called preterition non-election or a will of not giving life The positive or affirmative act is called pre-damnation or a will of damning the reprobate person So there are two parts of election viz the decree of giving grace by which men are freed from sin by faith and repentance 2. of rewarding their faith and repentance with eternal life The word Reprobation is taken three waies saith B. Davenant out of Iunius 1. For preterition and damnation joyntly 2. For the alone decree of damnation so to be reprobated is to be appointed to eternal torments 3. As it is opposed contradictorily to election so it is taken for preterition onely or non-election Daven Dissertat de Praedestinat c.
〈◊〉 saith he de Eccles. Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein It is no wisedom saith M. Durie in a Letter in a State to reject an approved way of government which all the best Reformed Churches have received all this while and acknowledged to be Gods way and by experience found to be safe sound and instead of it to take up another which it is not yet known what it is nor was ever tried but in two or at the most three Churches and that for the space of a few years The slighter the cause of Separation the greater the fault of Schisme when men hold the same Faith and Orthodox truths yet separate for lesser matters The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt as they were out of Babylon M. Vines The first Separatist in the Scripture saith one was Cain Gen. 4. 16. Enforcements to love are clear 1 Cor. 13. 1. That question of Separation in Scripture is dark See M. Gillespy miscel c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta Cameron de Eocles Schisme is a causelesse separation from externall communion with any true Church of Christ M. Ball against Separation c. 8. Schism is a breach of the unity of the Church D. Field l. 3. of the Church c. 5. We do not leave communion of true Churches for corruptions and sins but only abstain from the practice of evil in our own persons and witnesse against it in others still holding communion with the Churches of Christ. You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things whereas I refer you unto a later book of his made with riper deliberation and in no part that I hear of publikely revoked His Book which you send me unto being his Iustification of Separation is sick of King Iehorams incurable disease the guts of it fall out day by day yea he openly plucks out some of the bowels thereof with his own hands This is to be observed by them especially who much follow M. Robinson CHAP. XXIII Of Sedition Self-love Self-seeking Slander SEDITION SEdition is a sin whereto people are much inclined It is to leave our present Governours which rule us according to law and follow other Governours who rise up of their own accord to leave a David and follow a Sheba The Israelites raised sedition against David by means of Absalom and Achitophel and proceeded so farre in their rebellion that they brought it to a pitcht field and would not give over till their Captain with twenty thousand more were slain in the battell 2 Sam. 19. Corah Dathan and Abiram stir up a great multitude against Moses and Aaron At another time of themselves they rose against Moses and were ready to stone him because they wanted water At another time they cry to have a Captain and return back to Egypt M. Hobbs in his Rules of government c. 12. reckons up these two among other wilde ones as seditious opinions that the knowledge of good and evil belongs to each single man and saith Legitimate Kings make the things they command just by commanding them and those which they forbid unjust by forbidding them This is to make Subjects beasts and the Magistrate God 2. That faith and holinesse are not acquired by study and naturall reason but are supernaturally infused and inspired unto man which if it were true saith he I understand not why we should be commanded to give an account of our faith or why any man who is truly a Christian should not be a Prophet This opinion is so contrary to Scripture and the judgement of all sound Divines that I need not spend time to confute it See Phil. 1. 29. Eph. 1. 8. Heb. 12. 2. One indeed saith the habits of Faith Hope and Charity are infused after the manner of acquisite God having ordained not to infuse them but upon the means of hearing praying caring studying and endeavouring Some say there are no graces wrought in us but severall actings of the Spirit as the Spirit acteth with us where grace is wrought we need the Spirit to excite and draw it forth but the Scripture is plain for infused habits grace is called a good work in us Phil. 1. 6. the Law written in our hearts God is said to shine into our hearts 2 Cor. 4. 6. we are said to be partakers of the divine nature 2 Pet. 1. 4. See Eph. 2. 10. 1. It is a sin it is plain by Scripture how severely did God punish it in Korah and his accomplices making the earth to gape wide and swallow them up Solomon condemns it saying meddle not with such as be given to change Gal. 5. 20. yea it is a great sin as is evident 1. It is contrary to the light of Scripture in the Law he that cursed that is railed upon or used ill wishes against the Ruler of his people was to be put to death how much more then he that shall rise up against him The Scriptures of the New Testament are full of precepts for duty and subjection Rom. 13. 1. 1 Pet. 2. 13. 14. Give unto Caesar that which is Caesars saith our blessed Saviour Give to every one his due fear to whom fear honour to whom honour belongeth You must needs be subject for conscience sake And the Apostle willeth Titus to put them in minde to obey principalities and powers and be subject to Magistrates and ready to every good work as if a man were unfit for any good work if he be not duly subject to authority The Jesuites are still tampering about Kingdomes Monarchies Common-wealths and temporall States how to bring them into mutinies contentions seditions rebellions and uproars Watsons Quodlibets of Religion and State Quodl 5. Answer to the fourth Article They are like unto Aesops Trumpetter who being taken in war made his lamentation saying that he never drew his sword against any nor shot at any but the enemy answered Thou hast animated others thou hast put courage rage and fury into all the rest Saint Peter and Iude do blame them which despise government and speak evil of them in authority Secondly It is contrary to the light of nature for even among those Nations which never had any divine revelation yet the necessity of duty to Magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies seeing without government the societies of men could never continue in a good estate No man could possesse his own goods enjoy his own lands and house live comfortably with his own wife and children or give himself to any profitable calling and endeavour Thirdly It is contrary to those principal vertues by which all men
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
Conversion and Free-will I. Of Conversion COnversion is a coming back again to God from whom one departed by sin Hos. 14. 1. Turning is a word borrowed from Travellers who being out of the way get into it again by turning that is by leaving the way in which they did walk and taking another different way from it contrary to it if one have gone the quite contrary way There is first Habitual Conversion the first infusion of life and habits of grace conversion from a state of sin Act. 3. 19. Secondly Actual the souls beginning to act from that life and those habits a conversion from some particular grosse acts of sinne Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification 1. Puts a damp on all his graces Psal. 51. 10. 2. There is a suspension of all the comforts of grace vers 12. so that one may be said Quodammodo excidere in respect of the use and comfort Isa. 63. 10 17. Mans aversion from God by sinne and conversion to God by grace is the summe of all Divinity A sinner departs from God two wayes 1. As the chief good 2. As the utmost end therefore conversion is a change of these two when one makes God his chiefest good and his glory his utmost end A man in turning to God First Makes God the chief good 1. If he make him the chief object of his contemplation Psal. 139. 17. Where our treasure is there will our hearts be also 2. If he choose him as his portion Iosh. 24. 22. Psal. 119 57. 3. If he desire all things else in subordination to him Prov. 30. 8. sine summo bono nil bonum 4. Judgeth of all times or persons according as they have this good or are serviceable for it 5. Fears sin above all things which will separate between God and him Secondly He makes Gods glory his chiefest end this is Gods end Prov. 16. He makes God the utmost end of his being Rom. 14. 8. and acting 1 Cor. 10. 31. Rom. 11. 30. From him as the first cause To him as the last end God is our chiefest good therefore must be our utmost end See Psal. 73. 25 26. It is the first Question in the Assemblies Catechism What ought to be the chiefest and highest end of every man in this life The Properties and Qualities which ought to be found in true Conversion It must be 1. Present and seasonable While it is called to day call upon the Lord while he is near and seek him while he may be found The present time is the only time of converting not the future now at this instant time God offers mercy exhorts cals To day if you will hear his voice harden not your hearts the future time is uncertain we cannot assure our selves of another hour We have many examples daily of the falshood of late repentance The longer we defer it the more difficult it will be as a sore without a plaister the more hardly it is healed 2. Universal or General we must turn from all sinne without exception or reservation of any and chiefly from our own sins Grace is called Light Leaven The Law of God forbiddeth all sinne God hateth all sin Christ died for all sin the conscience condemneth all sin and in our Covenant with God we renounced all sinne Cast away all your transgressions hate every false way 3. It must be hearty sincere unfeigned God complains of some that turned unto him feignedly 4. Constant persevering to the end a continuing still more and more to convert a daily renewing these acts and reforming our faults we must cleave to the Lord with full purpose of heart The order and manner of this work how and in what measure it is wrought in the Saints First The Doctrine of the Gospel is propounded and made known in both the parts of it viz. that which concerns mans misery in himself and the perfect and only remedy in Christ to all penitent sinners Secondly The soul is enlightened and enabled to assent unto this Doctrine Thirdly It is yet further stirred up to consider of this Doctrine so beleeved and to give heed to it as Lydias minde was wrought upon when Paul preacht Fourthly It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery but so as there is wrought also a hope of getting out of this misery and a perswasion that he shall be accepted and hereupon follows conversion For he that sees himself in an ill state and sees also a certain way out of it being perswaded that he may by such and such means escape and avoid will undoubtedly apply himself to seek his own good and the Spirit of God by working this perswasion converts the soul We may plainly see this order in Davids renewing of his conversion after his sinne and in the hearers of Peters Sermon Act. 2. where first they heard and marked Peter then were pricked in heart then asked What they must do to be saved and being instructed by Peter to convert did so and were saved Marks or Signs of Conversion 1. Such a one hath had experience of the discovery of sinne as the greatest evil and of misery to himself by sin Sin revived and I died 2. The Lord hath wrought in him a glorious discovery of Christ and an instinct after union with him which is faith Phil 3. 10. 3. He is brought under the guidance and power of the Spirit Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized brought under the power of it hath a spiritual bent in his soul a new principle new ends 2 Cor. 5. 17. He sees things with another eye He hath a new law planted within him which will make all duties easie and sweet to him Ier. 31. 33. 4. He is made like to God every Saint is a living Image of God He will love persons the more he seeth of God in them and Ordinances the more pure they are 5. Where there is life there will be growth 1 Pet. 2. 3. they will grow up as willows as calves of the stall Mal. 4. True Conversion differs from false 1. In the efficient cause for first the true spring comes from the Spirit of God by means of faith in the Gospel stirring up a desire of Gods favour and freedome from sinne for attaining that favour the false from a natural desire of ones welfare that he may escape the punishment of sin 2. In the formal or manner of doing true Conversion is a willing and deliberate act out of choice false a forcible act done out of compulsion 3. Final the true seeks to please God the false to ease it self Motives to and Means of Conversion By Motives I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work By Means some things tending to enable men the better to do it when they have
freely to consent and resist every such motion The Romanists plead for the power of mans will but Protestants for the efficacy of Gods grace If the Question be moved Whether free-will may resist grace It is apparent naturally in the unregenerate it may resist according to that Acts 7. 51. But if the Question be moved of them that are called according to Gods purpose Whether they resist the grace of their calling then removing the humour of contention the truth will easily appear The Question is Whether nature in this case doth resist the omnipotent power of God Deo volenti salvum facere nullum resistit hominis arbitrium There is a twofold resistance of the will say the Schoolmen 1. Connata born with it there is possibility to sinne in the best creatures as creatures 2. Actualis The Spirit of God by an Almighty Power overcomes this Psal. 110. 3. The Arminians have revived the old Pelagian heresie they say they magnifie Gods free grace and it was free grace for God to give Christ to be a Saviour and to send the Gospel to a place but then ask them about Gratia discriminans why Simon Peter receives the Gospel rather then Simon Magus they say God determines no mans will but because Peter receives it and the other rejects it it ariseth wholly from his determining himself then Christ should do no more in his own and Fathers intention for a sav'd then a damned person No man hath power to receive Christ when he is offered unlesse it be given him from above Object Why then doth the Lord exhort us to receive him or complain of us and threaten damnation if we receive him not Answ. The Lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save 2. To shew that some work is to be done on our part though not by our own strength it must be done à nobis though not ex nobis So the Papists argue from Gods commands God would not command us to do good works if we had not power to do them When our Saviour saith Make the tree good and then the fruit will be good He doth not imply that it is in our power to do so but only sheweth what our duty and obligation is See Rom. 7. 15. Gal. 5. 17. God gave the Law for these ends 1. To shew man his duty the obligation that lies on him I may put my debter in minde of his debt though he be turned bankrupt 2. To shew him his disability 3. To shew him the misery he should be in if God would urge this debt on him to discharge it himself 4. To shew the riches of his grace in providing a means to satisfie his justice and also the exceeding love of Christ in fulfilling the Law for him Object The Arminians say How can the will be free when it is determined How can omnipotent grace and free-will stand together and some talk of a Libertas contrarietatis when one can will good or evil This is a great controversie as between the Jesuites and Dominicans so between us and the Arminians Answ. The freedom of the will doth not consist in this that it is free and indifferent to choose either good or evil For so God and the good Angels should not be free seeing they cannot will any thing but that which is good There is no true liberty but unto that which is good because it is a perfection to be able to sinne is an imperfection 2 Cor. 3. 11. Ubi non est Spiritus Domini non est libertas arbitrii August A power to stand or fall was not a part of Adams liberty his power to fall came from his mutability not liberty It is a Question An faciâ—nti totum quod in se est ex naturae viribus dentur insallibiliter auxilia ad salutem supernaturalia Whether God will give supernatural grace to him that useth well his natural abilities Let any man use the power that God gives him and he shall have more There is not such an infallibilis nâ—xus that God hath bound himself in the use of our natural abilities to adde supernatural graces Mr Fâ—nnâ—r on Ezâ—k 18. 31 32. A man in his natural condition can doe nothing but what is offensive to God No man ever yet by the right use of naturals obtained Evangelical grace that is a vain power which is never reduced into act It is a Question An naturae viribus possit aliqua vera tentatio superari Whether a man by strength of nature be able to conquer corruption or resist temptation Before Conversion we cannot resist sinne as sinne but exchange one sinne with another We cannot discern good from evil sinne is connatural to us Ier. 8. 6. No more are we able to resist temptation without grace All temptations are to draw us to the enjoyment of some temporal good or to the declining some temporal evil by leaving God Till a man be perswaded that God promiseth a greater good and threatneth a greater evil then the world can do he cannot resist such temptations we are saved by faith and stand by faith We had need all to pray Lord lead us not into temptation and keep back thy servant from presumptuous sins See Ephes. 6. 10. Some speak of reconciling Free-will with Gods Decree Grace and sin Others of the Concord of it and Gods Prescience and Providence Tully thought Prescience and Free-will could not stand together and therefore that he might assert the freedome of mans will he denied the Prescience of future things Atque ita dum vult facere liberos facit sacrilegos CHAP. IV. Of Saving Faith FAith in the New Testament is taken 1. For the Doctrine of faith Iude vers 3. Such are sound in the faith that are Orthodox This is the Catholick faith 2. For the habit or grace of faith whereby we receive Christ and accept him for our Saviour so it is often used in the Scripture Faith in its general nature is any assent unto some truth upon the authority of him that speaks it and the general nature of divine faith is to assent to the truth because God sayes it Our assent and perswasion of the truth in matters of Religion may be either humaâ—e meerly because of custome education and the authority of the Church or divine being enclined and moved thereunto because of divine authority Many Protestants have no more then a humane faith It is the Religion of their Fathers and of the place where they live In the grace of Faith there are three things 1. An act of the understanding an assent to the truths of Christ that he is such a one in respect of his Natures Offices Works as the Scripture reveales him 2. An act of the will consenting that Christ should do for me what the Lord sent him to do for poor sinners 3. A siducial assiance and dependance on him The Soc man by faith
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
walk by faith we die by faith we are saved Faith is an infused not an acquired habit Grevinchovius saith That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God as by often acts of justice and liberality the acts of justice and liberality are produced in us This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants which with unanimous consent call Theological Vertues infused habits but also is subject to divers inconveniencies that place Heb. 11. 6 must needs be understood of the habit of faith for if it be to be understood of the act of faith it will follow that the regenerate when they sleep and do not actually beleeve do displease God and are not in a state of Grace That faith is the gift of God the Apostle teacheth Ephes. 2. 8. Phil. 1. 29. 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ witnesse Christ himself ver 35. Whether actual or habitual faith be in Infants Some call it efficacious faith some a principle others an inclination Some dislike the word habit that is more proper to faith grown and ripe the word seed or principle is better 1 Iohn 4. 9. Some think the Question about Infants beleeving is unnecessary and curious and that they must be left to the free-grace of God Mark 16. 16. Such places do not onely concern grown persons The Lord promiseth grace to Infants Isa. 44. 3. and glory Matth. 19. 14. 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14. Pelagians say Infants are saved by Gods fore-sight of those good works which they should have done if they had lived Augustine refutes this opinion 2 Cor. 5. 10. every one is to be saved according to what he hath done The Lutherans would have them saved by an actual faith though it be unexpressible Beza saith The faith of the parents is imputed to them by vertue of the Covenant of grace Mr. Down hath a Treatise of the faith of Infants and how they are justified and saved and goes much that way but denies that they have habituall or actuall Faith Whether Faith be in the Saints when they are translated into Heaven and see God face to face Some say there is a kinde of faith in the blessed Saints since they both beleeve things past all things which Christ hath done for our sake and things to come viz. the second coming of Christ the resurrection of the flesh the last judgment and the perfection of the Church and this knowledge of things past and to come depends upon the authority of God The office and imployment of faith shall cease though the nature of it doe not It is a great Question An sides justisicans in decalogo praecipiatur Whether justifying faith be commanded in the Decalogue Adam had a power to beleeve what God propounded as an object of faith the righteousnesse of Christ was not propounded to him it is commanded there therefore not directè because not revealed to Adam but redisctivé It stood not with Adams Covenant he was to be righteous himself not to look for the righteousnesse of another Adam in the state of innocency had a power of many things which in that state could not be reduced to act he had the affection of sorrow but could not mourn for want of an object so the Angels had a power to beleeve in Christ for their confirmation though Christ was not made known till the second Covenant There was a power then given not only to obey God in the duties of the first Covenant but to submit to God for the change of the Covenant when the will of the Lord should be not to submit to the change of the Covenant in man fallen is a sin Gal. 4. 21. therefore Adam had a power to submit to it Whether Faith or Repentance precede To repent is prefixed before beleeve Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition acknowledgemement and grief for sinne the Law precedes the Gospel and one is not to be raised before he knows himself to be cast down And although saving Repentance considered compleatly according to all its acts be not without faith yet it precedes it according to some act Christians should indeavour to live the life of Faith First The necessity of it It is a Question An sine speciali Revelatione possumus credere mysteria fidei Whether without a special Revelation we can beleeve the mysteries of faith The Arminians cry down faith and call it Scripturarum tyrannidem Theologorum ludibrium and cry down all infused habits would have none but acquired There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved 1. The resurrection of the body none of the Heathens beleeved this See Act. 23. 8. Matth. 22. 23 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection 2 Tim. 2. 18. the Disciples themselves were long in beleeving it Luk. 24. 11. Ioh. 20. 25. 2. The depravednesse of the soul and the enmity of natural reason to the things of God The Philosophers saw clearly the common principles of justice and injustice but not the corruption of nature Rom. 7. 7. The Wisdom of the flesh is enmity against God 3. The necessity of renovation of the soul and body the great Doctrine of Regeneration Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine and answered Objections against it how blinde still is Nicodemus v. 9. of that Chapter 4. The necessity of a Mediator and that Christ is this Mediator 1 Tim. 3. 16. The Devils and damned beleeve these truths with a common faith But we need faith to beleeve these truths savingly 2. We need faith also to bring us unto God Rom. 5. 3. we cannot come to God but by Christ nor to Christ but by faith 3. To conform us to Gods Image Acts 15. 9. 4. Without the life of faith we cannot abide with God Matth. 11. 6. Heb. 3. 12. 13. 5. We cannot take fulnesse of delight and complacency in God but by faith Heb. 11. 6. we cannot please God nor he us till we beleeve The life of a Christian is to please God and to be well pleased with him Secondly What it is to live by faith 1. It is to beleive the goodnesse of all that which God commands as well as that which he promiseth and the real evil of all that evil he forbids as well as threatens The precepts of God are good and for our good as well as his promises Deut. 10. 12. Psal. 73. ult The Devils tremble at Gods threatnings but they beleeve not the evil of sin which he forbids for then they would not rebell against God 2. To look after those things principally that are future rather then the
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
in the Covenant Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression Psal. 51. Ephes. 1. Remission of sins and of which This Remission is both free and full Isa. 1. 43. Ezek. 25. 18 22. Heb. 8. 12. Manasseh Salomon Paul Mary Magdalen were great sinners yet pardoned God doth of his own free grace and mercy forgive us our sins Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12. The word remitting or forgiving implies that sinne is a debt or offence as Christ cals it in his form of Prayer God is said to forgive when he takes away the guilt and frees us from condemnation Isa. 44. 22. Secondly The inward cause in God which moves him to it is his grace for God might have left all mankinde under the power of their sins as he hath done the Devils Thirdly The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins by Christs merits Gods grace is obtained Fourthly The instrumental cause is faith Rom. 3. 25. 5. 1. not considered as a work but as an act of the soul receiving and applying Christ to us not going out to him as love doth for then it were a work Fifthly The immediate effect of it is Sanctification and the healing of our nature Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it and giving power against our corruptions For these six thousand years God hath been multiplying pardons and yet free grace is not tired and grown weary Our sins are covered Psal. 32. 1. as a loathsom sore cast into the Sea Micah 7. 19. as Pharaoh and the Aegyptians blotted out as a debt in a book Isa. 44. 22. Psal. 55. 1. Object We have forgivenesse of sins upon a price therefore we are not freely forgiven Answ. Forgivenesse of sins and Christs Satisfaction may well consist whatsoever it cost Christ it costs us nothing 1. It was infinite grace that God should ever intend to pardon a wretched sinner Ephes. 1. 6. 2. That he should give his Son for this and that this sinner should be pardoned and not another Object God will not forgive except we repent and beleeve Acts 2. 19. 10. 42. Answ. God promiseth forgivenesse to such only as repent and beleeve but they have forgivenesse meerly from the grace of God not from the worthinesse of their beleeving or repenting Hos. 14. 4 2. These graces are freely given them To you it is given to beleeve and God hath given repentance to the Gentiles To whom it appertains to remit sins The power of remitting sins belongs only to God I even I blot out thy transgressions Isa. 43. 25. that is true in the Gospel though not well applied Who can forgive sins but God only because it is an offence against him that you may know who hath power saith Christ to forgive sins I say unto thee Walk he only by his own power can forgive it who by his own power can remove any judgement the effect of sinne Ministers are said to remit sins Iohn 21. 23. but that is because they have a special Office to apply the promises of pardon to broken hearts See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ 2 Cor. 5. 18 19 20. An confessio auricularis sit necessaria ad remissionem peccatorum Whether auricular confession be necessary to the remission of sins The Church of Rome will have it necessary for every one to confesse unto a Priest all his deadly sins And such indeed are all whatsoever without the mercy of God in Christ Rom. 6. ult Gal. 3. 10. which by diligent examination he can finde out together with the severall circumstances whereby they are aggravated Nothing will suffice to procure one that is baptized remission of sins without this Confession either in re or in voto as Bellarmine doth expound it This is no small task which they impose upon the people of Christ Quid molestius quid onerosius saith Bellarmine therefore sure they had need to have good warrant for it especially being so peremptory as to Anathematize all which shall refuse to subscribe unto them No general Councel untill that of Laterane under Innocent the third about twelve hundred years after Christ decreed a necessity of auricular confession Erasmus ad Act. 19. affirmeth that it was not ordained by God nor yet practised in the ancient Church after Christ. The hinge of the Question is not concerning confession of sins in general unto a Minister but of particular sins neither whether we may but whether we ought necessarily purpose a manifestation of every known mortal sin and the grievous circumstances thereof or otherwise stand hopelesse of all remission of our sins B. Mort. Appeal l 13. c. 12. S. 1. There is no ground in Scripture for it but much against it in that the Scripture in many places sheweth it sufficient except in some cases to confesse unto God only Besides such Confession as Papists require viz. a particular enumeration of all mortal sins with their several aggravating circumstances is not possible and therfore not of divine Institution Cardinal Cajetane on Iam. 5. acknowledgeth Non agi de Sacramentali confessione That confession Matth. 3. 6. 1. Was not made of every one apart of every particular fault they had committed and secretly in St Iohns ear 2. The Greek word signifieth confession of known faults and overthroweth the recital of secret sins which ear-confession requireth 3. It is contrary to the nature of the meeting which was publick 4. To the nature of a Sacrament administred which being publick required a publick confession of mans corruption 5. This was but once and before baptism and not as the Papists have it here and before the Lords Supper Cartw. in loc The apprehension of the pardon of sin will sweeten every condition 1. Sicknesse Mat. 9. 2. 2. Reproach 2 Cor. 1. 12. 3. Imprisonment Rom. 8. 34. 4. It will comfort one in the remainders of corruption Rom. 8. 1. 5. Deadly dangers The Angel of God saith Paul stood by me this night whose I am and whom I serve 6. It will support us at the day of Judgement Act. 3. 19. Reasons 1. Because sin in the guilt of it doth imbitter every condition even death it self 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger Ierem. 30. 14. and upon mercies as given him to fat him to destruction Secondly This makes a man look upon every affliction as coming from a Fathers hand when he can look on sinne as pardoned Heb. 12. 9. there is an ira paterna Thirdly Remission of sins gives him boldnesse at the throne of grace Ephes. 3. 12. 1 Iohn 3. 21. How to know whether
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
of the greatest meanes to keep one from backsliding Ephesus did bear with the bad and had lost her first love The right Means to sanctifie the affections 1. Sanctified affections are not to be found in any unregenerate man Deut. 5. 29. pray therefore much for a new nature 2 Conversing much with Christ and pondering of him will keep thy affections right 3. Let not out thy affections much on any thing in the world Col. 3. 3. 4. Affections are not only ordered but much quickned by knowledge Iohn 4. 10. Psal. 9. 9. Ignoti nulla cupido 5. Pray constantly to God say Lord unite my heart to thee that I may fear thy name love thee CHAP. XIX Of the Particular Affections SOme affections are chearing and comforting as Love Joy Hope some disquieting afflicting as Anger Sorrow Fear Despair to afflict the soul at a Fast is to awaken some or all of these afflicting passions the soul is only afflicted by it self in heaven all afflicting affections cease in their acting in hell they are all exercised According to their subject they are divided into those of the concupiscible and irascible appetite Concupiscible whereby the soul is carried to that which is good When the object is good the desiring faculty draws the heart toward it if it be present good it is joy if the present good be near at hand it is called love if easie to be obtained desire if difficult hope if impossible despair Irascible or shunning faculty from evil if the evil be present it is grief if it make an attempt on the heart if it be vincible it is courage if invincible horrour Mans affections are linked together in their working Love is the chiefest next is desire of attaining the thing loved after comes joy if one have it grief if he have it not anger against those that crosse us of it kindenesse toward those which further us in it fear to lose it and courage to keep it shame if he have it not boldnesse if he have it The chief of the Affections are of two sorts 1. Some simple which are exercised upon Good or Evil it self viz. I. On Good considered 1. Simply in it self Love a motion of being united to it of complacency and liking 2. Respectively to its 1. Presence Joy a motion of injoying it an inlargement of the heart to receive good 2. Absence both in regard of 1. The good it self Desire a stirring of the heart to use means to get it 2. The likelihood of attaining or not attaining it which are 1. Hope a moving and lifting up of the minde toward it 2. Despair a falling from the future good II. On Evil considered 1. Simply Hatred a motion of separating from that which is counted evil as when we see a Toad 2. Respectively to its 1. Presence Sadnesse a pulling together of the heart in the sense of a present evil 2. Absence considered 1. In it self Flight Detestation if it come a motion of flying from it 2. In its likelihood of being shunned or suffered 1. If we conceive it avoidable Courage a motion of rising against it and making resistance 2. As it is likely not to be escaped but suffered fear a kinde of perplexednesse or shrinking from it 2. Some compound being the divers workings of two or more of these together and they respect other things for good or evil viz. 1. The possessors thereof whether I. Our selves 1. Shame for evil or turpitude in regard of evil working by motions of Fear Hatred Grief 2. Boldnesse for good we have done or got in regard of the good esteem of it motions of the contrary affections II. Others 1. For Good we think we see in them reverence differing from simple fear looking to a thing conceived as excellent a joynt working of Fear Love Desire Joy 2. For Evil contempt a motion of vilifying and abasing disdaining one by joynt working of contrary passions to those fore-named 2. The furtherances or hinderances thereof viz. I. The things which further Good hinder Evil viz. 1. Kindenesse well-pleasednesse a melting of the heart toward the thing or person which hath done us good or kept us from evil by the joynt motions of Love Desire Joy 2. Confidence staying of the heart upon any thing or person for good or deliverance from evil by a mixt work of Love Courage and Desire supporting Hope II. The things which further Evil and hinder Good from us viz. 1. Anger a motion of punishing or hurting that thing so to remove it or put it away in Hatred Grief Desire 2. Diffidence a shaking and wavering of the soul from any thing which should but cannot help him to Good or against Evil and is mixt of Fear Abomination and Hatred overthrowing Hope and pulling away the heart from them All these affections which respect good and the furtherances to it and possessors of it should be exercised on God and one also which doth look to evil because God considered as angry is the creatures greatest evil of misery I shall handle them thus among the simple Affections I shall rank three pairs under the concupiscible Appetite 1. Love and Hatred 2. Desire and Flight 3. Joy and Sorrow CHAP. XX. I. Of the Simple Affections THe two first and fundamentall Passions of all the rest are Love and Hatred 1. Love This is the master Bee which carries all the swarm with it a cardinal affection Iohn 11. 35 36. It is the opening or letting out of the heart after some Good proportionable to it self Or It is an affection by which the soul setleth it self in the liking of what is esteemed good as it is good The Schoolmen say It is not only vinculum ligans but pondus inclinans quod pondus in corporibus id amor in spiritibus Amor meus pondus meum Aug. in confess It should be an equal weight greatest to the greatest good our love to all other things should be subordinate to that Fecerunt itaque civitates duas amores duo terrenam scilicet amor sui usque ad contemptum Dei coelestem vero amor Dei usque ad contemptum sui Augustin de civitate Dei lib. 14. cap. 28. The Image of God in this affection was the placing of it on its proper object for Measure Weight Intention Order Degree God is the great and proper object of it from the knowledge of his excellencies and the sense of his ravishing goodnesse Adams heart was wholly carried to him as his chief good 1. The love of concupiscence or desire made out to the possession of God 2. The love of complacency took wonderful pleasure in him 3. The love of friendship was willing to do what God would have him 4. The love of dependance expected good from no other The soul did this 1. Freely without violence 2. Superlatively The second object of mans love in his pure condition was himself all his love to himself was to take delight in that in himself
The activity of grace appears chiefly in our love and desire for the good things of Christians are not yet enjoyed and therefore is this affection so much exercised 1. In general the work of grace is to renew that which our original corruption spoiled in the affections or to repair the image of God once stamped there It takes off the desire from the creature and turns it to the proper object of it in a due order method and measure 2. Particularly 1. The true object of a sanctified desire primary and ultimate is God Christ and all the graces of his Spirit and the means of Grace the Ordinances and in a due place moderately the creature and what ever is helpful to me We ought to desire 1. For our selves only good things Prov. 11. 23. God chiefly Psal. 42. 2. Revel 3. 2. Christs righteousnesse and the vertues of the Spirit the means and helps to grace as the sincere milk of the Word and the company of the Saints and the like helps as Paul desired to see Timothy places and occasions of doing good if we finde our selves furnished for them 1 Tim. 3. 1. Natural benefits and good things health liberty We ought to desire for others their conversion Rom. 10. 1. and growth in grace and salvation the welfare of the Church Secondly The act or measure of it carried to its proper object God and Christ with greatest intensnesse called hungring and thirsting As the Hart pants after the water brook and moderately carried to the things of this world grace is a spur to our desires for spiritual things and a bridle to them for earthly We must 1. Desire spiritual things more then temporal Mat. 5. 6. 2. Among spiritual things those most which may do us most good as Paul bids us covet spiritual gifts chiefly that we may prophesie 3. The publick good more then our own There is no evidence of grace so constantly to be found in a gracious heart as the holinesse of their desires Nehem. 1. 11. The desire of our hearts is toward thee Rom. 7. Cant. 1. Draw me and we will run after thee Reasons 1. Because their good is absent from them the heart which cannot say I pray and believe can say I desire to pray and believe The true desire of grace is grace it self in a degree 2. The Saints of God have ever pleaded their desires as an evidence of their interest in God when they could plead nothing else My soul longeth for thy salvation Marks to try whether our desires after these things be sanctified First Then thou desirest all that is good Christ Grace the Ordinances the Gospel holds out Christ to be good to me therefore one may somewhat desire this and not be sanctified I must desire him to be my King and Lord as well as my Saviour Secondly It hath five Properties 1. It is the greatest and strongest the soul hath of rational not sensitive desires therefore set out by hunger and thirst panting after God Whom have I in heaven but thee and in the whole earth in comparison of thee Desires put out on Election and counsel are put out most on these things 2. It is accompanied with sadnesse and languishing if it attain not the thing desired Hope deferred makes the heart sick 3. They would enjoy the object presently Balaam could desire it at later end If I desire a thing as an end I cannot but desire it presently 4. These desires are constant till the thing be fully enjoyed Ioh. 4. 14. 5. Such desires are operative otherwise if they put us not on the use of means they are not right Such an one will be at any cost for exalting adorning that thing What is a mans happinesse end glory he desires to make as excellent as may be Who ever truly desires spiritual things desires them as their glory they will give all for the glory of Christ and the beauty of the Gospel How to know whether our desires after the things of this life be sanctified try that by two things 1. In the point of subordination as they may stand with subordination to the great things he desires As farre as these outward things may be usefull and helpfull to the things of Gods Kingdome One thing have I desired saith David as an end Zeâ—h 7. 5 6. Whether you eat or drinke or what ever you doe and so desire do all to the glory of God 2. You shall try it by the moderation of your spirit If you desire these things as inferiour goods 1 Cor. 7. 27. Means or Directions to keep your desires strong and vigorous after spiritual things and to moderate your desires after earthly things Of the first 1. Labour for a thorow knowledge and acquaintance with these spiritual things knowledge of a thing stirs up the appetite Two men did vehemently desire a spiritual communion with God Moses and Paul and none knew more of Christ then these Study the things of God of Christ and Gods Kingdom not only a speculative knowledge but a practical taste of God rest not till thou hast some experience of this supernatural object Other truths quickly â—loy when one understands an Art or Tongue the knowledge of spiritual things quickens the appetite and enlargeth the soul. 2. Labour to be acquainted with thine own emptinesse how empty of all grace and full of corruptions thou art Tecum habita labour to get a sense of these things what a great evil an hard heart is and what it is to be deprived of God so the Lord counsels the Angel of Laodicea 3. Hope of attaining is the whetstone of desiring study those promises He will satisfie the hungry soul and those that thirst after the Well of life and open thy mouth and he will fill it Directions how our desires after the things of this life may be sanctified In general The sanctification of these desires stands in their moderation we must have a care that they be not inordinate First Labour in general for a contented minde Heb. 13. Be without covetousnesse Get a contented spirit which may stand in an indifferency to these things 3. Rules 1. Let thy desires be fully let out after the things of heaven this will moderate them to all other things because they will satisfie them 2. Labour to be rightly informed what all these worldly things are and thy soul will be moderate toward them know six things of them 1. None of all the things of this life have any good in them to us further then they are useful There is a necessity of food and raiment to uphold our natural being but otherwise all these things are but useful in a subordinate way not good further then of good use 2. They are of no use at all to the saving of thy soul I am going to a place said the Martyr where money is nothing worth the thing I am to look after is the saving of my soul. 3. They are all by Gods own appointment most
Petition we pray for perseverance B. Carlet against Mount c. 7. See more there 5. The perpetual inhabitation of the Spirit of God Iohn 14. 16. He is Christs Deputy Object Christ prayed conditionally keeps them if they will if they be not wanting to themselves and he prayes for the Apostles Answ. There is no condition and he prayes for all those which his Father had given him Iohn 17. 20. 6. The Lord hath ingaged his omnipotency to uphold them against all difficulties Iohn 10. 28 29. That is a fond exception that none can take them away whilst they remain sheep but they may cease to be sheep for that cannot be done except they be snatched out of Christs hand whose sheep they are See 1 Pet. 1. 5. Self-denial All Christs Disciples must deny themselves Matth. 16. 24. and Mark 8. 34. Luke 18. 26. There is a three-fold self 1. Natural self a mans being and well-being life learning parts riches possessions relations these must be denied upon supposition if the glory of God and the good of the Church call for it Acts 21. 13. 2. Sinful self all sinfull desires temptations Iam. 1. 14. these must be bsolutely and utterly denied without any reservation or limitation and above all a mans daâ—ling sin Hos. 14. 8. Rom. 6. 2 6. 8. 10 13. 3. Renewed self which consists in habits infused by God Faith Hope Love or in the acting and improving of these all these must be denied when they come in competition with the righteousnesse of Christ either that I should expect acceptation of my own righteousnesse or look upon my self as the spring of life The extent of this Duty 1. In regard of the object and thing to be denied We must especially deny our selves where the wisdome of the flesh works I. In our understandings or wits in three several things 1. In the Mysteries of Salvation which are above our reason 2. In the Means of Grace which are against them The foolishnesse of preaching 3. In the Dispensations of Providence which are beyond them II. In our Wils 1. In what we do by self-resignation as Abraham 2. In what we suffer Iam. 5. 11. 3. In what we have and are Paul a patern of contentment Phil. 4. 12. III. In our Affections 1. In principling them 2. In right ordering them 4. Our excellencies of parts and outward priviledges 5. Our own comforts and carnal interest Secondly In regard of the Subject All Callings Sexes Ages Degrees 1. Magistrates Ioseph had no great possessions in Aegypt Ioshua in dividing the Land of Canaan took his own lot last Iosh. 19. 49. 2. Ministers of all men must denie their own ends in their learning parts 3. Private men must be content to suffer losse for publick and pious reasons Luk. 19. 8. Acts 19. 24. 4. Women must deny themselves in the delicacies of life that they may not wax wanton against Christ. God will try every Christian some time or other in this duty Genesis 22. 1. Matth. 19. 22. Prayer and praise is a practice of self-denial prayer an humble appeal to mercy praise a setting the Crown on Christs head This is a difficult work its hard to conquer the World and Satan more to resist and conquer a mans self self-love is natural Proximus egomet mihi 2. This self-love is universal all men agree in seeking themselves 3. Self is subtil and deceitful gets into Religion Gen. 34. 23. Acts 9. 9 13 21 22. 20. 29. Mat. 6. beginning Reasons 1. No man can be a Disciple of Christ but he that enters in at the straight gate which is conversion the great thing God hath to deal with in Regeneration is self 2. Whosoever will be a Disciple of Christ must close with him in a work of faith there is no benefit by Christ unlesse we be united to him 1 Iohn 5. 12. Faith is the great instrument of union it receives all from another therefore supposeth an emptinesse in ones self Isa. 55. 1. one goes out of himself for righteousnesse Cant. 4. 15. Phil. 3. 8 9. to deny self-righteousnesse is to deny the highest part of self Rom. 10. 3. Therefore it is so hard to convert hypocrites and temporary believers because they look on themselves as such who need no repentance Phil. 3. 9. Secondly Faith returns all to another upon him is all our fruit found he works all our works for us Thirdly He that will be Christs Disciple must follow him 1 Iohn 2. 6. all that he did in a way of moral obedience was for our example 1 Pet. 2. 21. what ever he did he did in a way of self-denial so must we Phil. 2. 7. he was obedient to his Parents subjected himself to the creatures denied his own glory Iohn 1. 14. and ease Fourthly All the Saints went to heaven by self-denial Abraham Isaac and Iacob that lived in Tents See Numb 32. 32. Rom. 9. 3. Fifthly Christs Disciples are not their own men Rom. 14. 6 7. We are servants such are not sui juris children such are under government the Spouse of Christ 1 Tim. 2. 12. Rules to know whether we deny our selves 1. Such a one is carried purely with respect to God and community though there be nothing for self 2. He shuts out private interests if the good of community come in the way 3. He is content to be nothing in service 1 Kings 3. 17. 4. Is contented that others be exalted though he be abased 1 Sam. 23. 17. 5. He is meek towards all men Rom. 12. 16. 6. He is willing to his utmost to do that service which others refuse Phil. 2. 30. Motives to Self-denial First Your condition both as creatures and Saints cals for it 1. As creatures God hath absolute Soveraignty over you he is the first cause therefore should be the last end Rom. 11. 26. 2. As Saints you were created for him Psal. 102. 18. Secondly Self-opposition to God makes us like the devil 1 Tim. 3. 6. Pride is an overweening of a mans self 2 Thess. 2. 4. Thirdly Self supports Satans Kingdome Revel 12. 9. cast down self and you cast out Satan Fourthly The spirituality of religion chiefly consists in self-denial Abraham and Iohn Baptist denied themselves and Christ himself for you Fifthly This is a general or universal grace not a particular grace as Faith Love Hope Joy There are three universal or general graces which have an influence upon all the rest Sincerity Zeal Self-denial It fits a man to do or bear any thing from God God onely honours such as deny themselves Luke 12. 34 35. Sincerity It is the grace of the will whereby it refuseth evil and chooseth good for Gods sake when one laboureth to walk well out of this intention and purpose to please God 1 Thess. 4. 1. When the thing moving us to be good is Gods command and the end whereat we aim is the glorifying and pleasing of God then we serve him in truth Iosiah
unto this was first devised by the Septuagint so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this prayer made by the Evangelists in imitation thereof neither of both being any where to be found but in Scripture only The prayer of Agur Prov. 30. 8 9. Lechem Chukki the bread of my competent allowance is the same with this here which Tremellius well observing in his most elegant Hebrew Catechism renders this Petition in those very words of Agur as though our Saviour had reference to them M. Medes Diat par 4. on Prov. 30. 8 9. Some say that both this place and that Pro. 30. 8 9. are taken from that place Exo. 16. 16 17 18. We pray in General That the outward blessings and comforts which we doe possesse may be given us of Gods free love and favour that they may be gifts of the Covenant Hosea 7. 18. and that we may taste his love in them Particularly 1. We beg contentation 2. Love of Justice and Righteousnesse 3. Sanctification of whatsoever we enjoy Consider ones self as one man so we pray for First Life and the continuance of it life makes us possesse the other comforts and length of dayes is a gift of wisdom Prov. 3. 16. Secondly For food the prop of life without which it cannot stand The utter want of food subjects us to temptations that the minde cannot think of any thing else Matth. 4. 1. Thirdly Raiment clothes to cover our nakednesse they are necessary 1. To keep us from cold 2. To hide our uncomely parts to make us comely Fourthly Fitting sleep which is necessary because 1. It much refresheth the minde 2. Cheereth the body 3. Preserveth health 4. Is the most natural recreation Fifthly Health strength of body and vigour of minde Sixthly Gods blessing on our food apparel sleep physick labours As we are members of a Family we pray for these blessings 1. Peace and quietnesse in the family 2. Good and comely order 3. Blessing on the Governours good servants that are faithful diligent trusty laborious wise 4. Governours are to beg faithful servants Inferiours that they may be lawfully protected rewarded and respected according to their pains As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs 1. That we may possesse our own with quietnesse 2. That we may quietly reap what we have sowed Petition 5th And forgive us our trespasses as we forgive them that trespasse against us In the former Petition we are taught to ask temporal blessings for the maintenance of this present life Now in this Petition and in the last our Saviour teacheth us to ask spiritual blessings for the obtaining of a better life Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred viz. our Justification and Sanctification For in these two the Covenant of grace and the benefits which in this life we receive by Christ do consist Heb. 10. 16 17. See Luke 1. 13. To forgive is so to passe by an offence as neither to exact nor to expect any thing either in way of recompence or punishment for it Both recompence and punishment are counted a kinde of satisfaction which is directly contrary to remission God doth freely and fully discharge us from all our sins Forgivenesse being an act of God it must needs be both free and full For whatsoever God doth he doth freely for himself without any former desert without expectation of any future recompence In this prayer we do not only get further assurance of the pardon of our sins as some conceive but a real forgivenesse of our daily sins that saying Our sins past present and to come are all forgiven at once is true 1. In respect of Gods purpose 2. In respect of the price of our redemption 3. In Christ our Head yet sins to come cannot actually be forgiven to the person before they be committed Pardon supposeth alwaies an offence past Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past 2. Confession and repentance is constantly joyned with pardon of sinne in Scripture Acts 3. 19. 1 Iohn 1. 9. therefore remission of sinne is of sins past one cannot repent of that which is to come 3. To the pardon of sinne the Lord requires faith in a Mediator In the Law they confessed their sins on the Sacrifice put the sins on the scape Goat 4. Remission of sin is a judicial act Justification respects God as a Judge he cannot pardon sin before it is committed 5. This Doctrine that all sins to come are pardoned layes the foundation of two corrupt principles 1. That justified persons need not confesse sins 2. That they may take as much comfort in the grace of God in all their sinful courses as if they walked never so holily In respect of sins past and formerly pardoned we pray for greater assurance of that pardon or rather for the continuance of assurance we have received because this daily Petition is a means appointed by God to work that assurance but for the sins that daily are committed it is the direct pardon of them which we desire of God in this Petition And if these words Forgive us do signifie Make us to know that thou hast long since forgiven us as the Antinomians say then why shall not the next words As we forgive receive the same interpretation and why should it not also hold in the 4th and 6th Petition This Doctrine overthroweth the heresie of the Novatians who do deny the forgivenesse of sins after Baptism The original word which we translate Trespasses properly signifies Debts St Luke setting down this form of prayer thus expresseth this Petition Forgive us our sins for we also forgive every one that is indebted to us that is which hath offended us Sins are called Debts because for them we owe punishment For as in the Law there are two things 1. Praeceptum commanding or forbidding and 2. Sanctio threatning punishment against the transgression of the precept so in every sinne there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fault transgressing the Law and the reatus binding over the transgressour to the punishment In respect of which punishment every offendour of the Law is a Debtour untill either the Debt be remitted him or else he hath born the punishment which is without end When we pray therefore that the Lord would forgive us our debts we do not only desire that the Lord would forget the fault but also that he would remit the punishment unto which the guilt of our fault doth binde us over The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment But sin is called a debt in respect of the punishment which we owe for it and therefore this debt is not remitted if the punishment be retained Again the mercy of the Lord pardoneth no sin for which his justice is not satisfied Sinne is like a debt First
thy God and the God of thy Seed The Anabaptists 1. Frame a Covenant that God never made with Parents without their seed the Covenant of Grace alwayes was with parents and their seed in the first discovery of it Gen. 3. 15. therefore Eve is called the mother of us all So before the Floud Gen. 6. 18. and after 9. 9. 2. By this means there is great injury done to Infants for of such is the Kingdom of Heaven it is a great evil to seclude any from the Ordinances that have a right Gal. 3. 15. the Covenant of grace is also a Testament there is no childe so young but he may have his name put in his fathers will 1 Cor. 10. 23. 3. Hereby the practice and prayers of the Church are slighted Consuetud matris Ecclesiae in baptizandis parvulis nequaquam spernenda est neque ullo modo supersâ—ua deputanda August de Genes ad literam c. 22. The Pelagians of old and Anabaptists of late are to be condemned therefore who deny Baptism to be administred to children The main Arguments to disprove baptizing of Infants answered Object Every one that is baptized is first to be made a Disciple by teaching because Christ saith plainly Matth. 28. 19. Go teach all Nations and baptize them thereby intimating that they should not baptize those who were not made Disciples by teaching Infants cannot be made Disciples by teaching Ergò Infants may not be baptized Answ. The major is false and the proof brought for it doth not confirm it For Christ doth not here prescribe a course to his Apostles to be observed toward all but alone toward those Nations which were to be newly converted unto Christ and there is a great difference betwixt these and the Infants of beleeving Parents To the minor I answer by distinguishing there are Disciples made actually and virtually Infants cannot be made Disciples by teaching actually but they are made such virtually by their Parents accepting of the Doctrine of the Gospel Object All that are to be baptized have actual faith and repentance See Mar. 1. 4. Acts 2. 37. onely such were baptized by the Apostles as appears in divers places Whosoever believeth and is baptized c. Now Infants have not actual faith but only an external profession of faith Therefore they must not be baptized Answ. All that are to be baptized have not an actual faith but onely an external profession of faith as appeareth because even hypocrites are baptized that only make a shew to believe and repent Infants have an outward profession of faith in their Parents which bring them to Baptism and desire Baptism for them for the profession of faith made by the Parents is to be taken also for the childe The places which shew how the Apostles baptized believers do not prove that all must in their own persons make actual profession of faith but only that such ought as are there spoken of viz. men of years to be converted from another Religion to Christianity For in all places where mention is made of the Apostles baptizing believers they have to do with persons converted from some other Religion to the Religion of Christ. Therefore those places prove only that all such ought to make profession of actual faith in their own persons but they prove not that this is absolutely required of all to be baptized Object Christ was not baptized till he came to years Therefore we should defer it till then Answ. He was circumcised in his Infancy and so did partake of all Ordinances Luke 2. 21. in the Jewish Church as a member of the same therefore he could not be then baptized because the time of bringing in Gospel-administrations was not yet come 2. There is not the same reason for us this Ordinance was commanded by Christs institution and commended by his example Object What hath neither example nor precept nor just consequence out of the Word to warrant it that is evil Gods Word is generally a lanthorn to our feet and a light to our paths Answ. Baptizing of Infants hath a general and implicit precept for it though not expresse and direct in so many words Matth. 28. 19. Baptizing them By Them our Saviour doth not mean only the persons themselves that are made Disciples but them and theirs considered as a whole body and a Nation to be made a Church to him The believing Gentiles are graffed into the good Olive in stead of the unbelieving Jews cut off therefore in what sort those Jews stood in that Olive before their cutting off in the same state stand these Gentiles since their graffing seeing they are equally made partakers of the root and fatnesse of the Olive Rom. 11. 17. Now the beleeving Jews stood so in the Olive that every one did bring his seed into the same participation of the Olive with himself so the whole body was counted to be in that alone as well Infants as others For the Apostle saith The Promises are made to you and to your children And Moses saith That the little ones did enter into a Covenant with God that he should stablish them for a people to himself and that he might be unto them a God Deut. 29. 11. 26. 16 17. wherein Infants as parts of the whole body must be conceived Therefore it will follow that when a Nation or people by believing and being baptized do avouch God for their God and are avouched by God for his people then the whole body of the people so doing their Infants and all comprehended are to be accounted so to avouch him and are avouched of him which being proved we have here a precept to baptize such because they also are part of the Nations made Disciples not actually but virtually as the Israelitish Infants could not actually make a Covenant with God but virtually in their Parents Secondly We have most probable examples for we reade of housholds baptized and therefore also children which were a part of the houshold yea Act. 16. 33. it is said the Gaoler and all his were baptized not all that beleeved but all his whereby it is most probable that he had Infants which were baptized for else why is it said all his not all those that believed or received his Word or if he had no such Infants it is all one For had there been Infants this shews they should have been baptized seeing they were some of his Indeed it is said He did preach the Word to all in the house but they were not all his and perhaps not all baptized for it is not said they did believe but whether they did or no he did and whether they were baptized all of them or no yet all his were For it is no news for a Goaler to have more in his house then be his even strangers from his Family Acts 16. 15. 1 Cor. 1. 16. the Apostles baptized whole houses without any exception and distinction of person and age that
Supper of the Lord. There must be an active and lively faith in the Sacrament to take Christ by an a of confidence and give up our selves by an act of resignation The great spiritual graces of the Gospel are Faith and Love 1. Faith is the great command of the Gospel Believe in the Lord Iesus 2. It is the great promise of the Gospel Ephes. 2. 8. 3. It is the great condition on which all the promises hang Isa. 79. Heb. 11. 6. Faith empties the soul more of it self then all other graces it gives all the glory to God Rom. 4. 20. and often besides in that Chapter It is the eye of the soul whereby we discern Christ Heb. 11. 1. 2 Cor. 4. â—lt it is the stomack of the soul. Christ describes believing by hungring and thirsting it is the foot of the soul whereby we approach unto Christ Heb. 10. 22. He that comes unto me shall never hunger and he that beleeves in me shall never thirst It is our hand to imbrace the promises Heb. 11. 30. therefore believing is often called eating and drinking Iohn 6. He that eats my flesh and drinks my bloud hath eternal life Gal. 2. 30. Faith makes Christ precious 1 Pet. 2. 7. and the soul also to Christ 2 Pet. 1. 2. Faith is an assent to all truths revealed yet the special act of justifying faith is our closing with Christ our rolling our selves on him It is a cleaving to the whole word of God and an obediential resting upon Christ alone for salvation This is the only grace that jusâ—ifieth Whom he hath set forth for our propitiation through faith in his bloud No grace brings so much comfort to the soul The just shall live by his faith Reasons why we must bring faith to the Sacrament 1. It is the Table of the Lord therefore none must be admitted but those which are of his family Gal. 6. 16. Christ hath instituted it that he might give himself by it he gives himself only to his members true believers 2. It is a seal of the Covenant of grace therefore belongs to none but such as are in Covenant none are in Covenant with God and Christ but believers 1 Iohn 3. 24. 3. Because the Sacrament was instituted for the confirming and further strengthening of our faith it begets not faith but presupposeth it Rom. 10. 14 17. 4. 11. 4. The word profits not without faith in them that hear it Heb. 4. 2. the same thing is held forth in both Christ is held forth in the Word sounding to the ear and offered in the Sacrament by the promise there he is visible to the eye of faith Iohn 3. 14 15. and is offered for spiritual nourishment Faith is the hand and mouth of the soul whereby we receive and feed on Christ Iohn 1. 12. Iohn 6. 19. In bodily feeding there is 1. Sense of want so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition so here 3. Appetite earnest desire in the soul after Christ. 4. Taking of food so the soul of Christ. 5. Eating 6. Digesting 7. Distribution of the nourishment 5. No benefit is to be expected from any Ordinance but by faith Christ himself profits not unbelievers Tit. 1. 15. we cannot receive the Sacrament to our comfort without it 2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this here are three several words to presse this duty Interpreters generally say the meaning is whether you have faith or not but this is a higher expression Acts 8. 33. Rom. 8. 8 9. We say of a very malicious man such a one is in malice and of one that is drunk such a one is in drink 1 Pet. 1. 7. The trial of Faith is precious 1. By this trial we attain to a certainty 2. By this it attains purity God tries it by affliction men by examination by both it is refined 3. The trial of gold is but for a little time By faith you lay hold on eternal life the purer the faith the surer the hold 4. By trying it hath a higher esteem Revel 3. 18. The trial of gold makes it the more precious in your esteem and the trial of Faith makes it more precious in Gods esteem Marks of Faith First Know whence we had Faith God gives it and whether we have received it in the ordinary way by which God works it the Word Iam. 1. 18. Faith comes by hearing and it is increased by the same means by which it is begotten Dost thou highly prize the Word Hath it wrought Faith in thee Secondly Try by what steps and degrees faith hath been wrought in thee 1. Such see their misery by sinne and their inability to help themselves Acts 2. 37. 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good Isa. 55. 1. hereby one is brought to deny himself and his duties and to have recourse to him and rest on him for comfort Thirdly From the effects where Faith is it will shew it self 1. It purifieth the heart he is clean in heart and life 2 Cor. 7. 1. Acts 26. 9. 18. 2. Overcomes our spiritual enemies the world This is the victory whereby we overcome the world viz our Faith John 5. 4. Satan 1 Iohn 2. 18. 5. 18. Gal. 5. 6. 3. It works by love Ephes. 1. 15. Fourthly True faith is ever growing a true faith may be weak but all living things grow though one do not perceive it Do you trust God now the better for the many experiences you have of him Art thou sensible of thy doubting and unbelief Motives to perswade men to believe Consider 1. Who offers Christ God how will he take it if he be refused 2. The gift the greatnesse of the good offered in the Gospel Heb. 2. 2 3. 1 Tim. 1. 13. 3. The excellencies of faith but that I have shewed before 4. The hainousnesse of infidelity 1 Iohn 5. 10. a sin both against the Law and Gospel The first Commandment commands us to believe what ever God shall reveal it is the condemnation with a witnesse Iohn 3. 2. it exposeth us to the temptations of Satan Heb. 3. 12. 2. To the fearful judgements of God Iohn 3. ulâ— to his displeasure Prov. 15. 8. Heb. 11. 7. to eternal wrath Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual the Word Heb. 3. 2. afflictions the Sacrament 1 Cor. 11. 29. 5. The willingnesse of God to receive a poor sinner 1. God alone provided the medicine that should cure us Rom. 3. 24. 2. He wrote it in the Gospel this is a true saying 3. Propounds Christ hath set him forth 4. Invites sinners Matth. 11. 1 Cor. 5. 20. He commands you to believe 1 Ioh. 3. 23. threatens if you refuse Iohn 3. ult 6.
Joh. 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. 1. He is to be a good example and pattern unto his people in love faith patience and in every good work 1 Tim. 4. 12. 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk aright Gal. 2. 14. 2. He is to feed the flock diligently and faithfully to divide the Word of truth aright 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk aright Matth. 28. 19. Woe to me if I preach not the Gospel Popish Writers call our Ministers in disdain Praedicantici 3. To dispense the Sacraments Go teach and baptize 4. To go before them and take heed to the flock One saith A good Minister should have five properties 1. Be sound in the faith 2. Of an unblameable conversation 1 Tim. 3. 2. Acts 20. 28. 3. Of competent abilities 4. Diligent and painful Verbi Minister es hoc age was Mr. Perkins's Motto 5. Not usurp the Office but be called in an orderly way Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4. Papists say our Ministry is a nullity the Separatists say it is of the Devil and Antichrist There is first the inward calling of a Minister a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and mans salvation Not sufficient inward gifts of minde of knowledge learning and vertue is the inward calling to the Ministry because all these things may befall such a one as ought not to undertake the Ministry at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church 2. Outward to be appointed to this Office by such who are intrusted with this care Paul left Titus in Crete to ordain Elders that is Ministers The nature of this Call consists in two main things Election and Ordination Thus much for those Superiours which have authority in the Church and their inferiours The superiours and inferiours in Common-wealth follow and those are Magistrates and Subjects The chief duties of the Subject are honour and submission Command 5. Rom. 13. 1. In heart to reverence and outwardly to obey the Magistrate This honour and reverence includes within it a triple act 1. Of the minde in a due estimation and valuing of their place and dignity 2. Of the will in an humble inclination thereof unto them because of their excellency 3. Of the body in outward behaviour and carriage towards them Good Subjects must willingly obey the Supreme and lawful Magistrate Reas. 1. From the Authority put upon him by God he hath intrusted them with a portion of his own Authority and made him Commander in his own stead in obeying him we obey God if he abuse not his authority against him and contrary to his will and the trust reposed in him 2. From the end of Government the common good and the preservation of the welfare and society of the good But 1. This obedience must not be absolute and illimited God onely hath an authority over us it is better to obey God then man 2. So far must obedience be yeelded to their commands as they do not evidently tend to the overthrow and ruine of the common society Subjects are willingly to pay Tribute to a Prince or State David had Tribute Rom. 13. 6 7. Render to Caesar the things that are Caesar's Reasons 1. The state of Princes needs such support and supply 2. The fruit profit and benefit of his labours redoundeth to his Subjects 2. The duty of Magistrates 1. That there should be Magistrates 2. What is their duty It is the will of God that some men should rule over others 2 Sam. 23. 3 4. Civil Magistracy is a Divine Institution Dan. 4. lat end Prov. 8. 16. Rom. 13. 1 2. Reasons 1. God hath given some more eminent Titles then others they are called The foundations of the Earth Psal. 82. 5. the pillars and shields of the Earth Pastors Shepherds Saviours the Stay of our Tribes Cyrus my Shepherd Fathers Iob saith I was a Father to the poor 2. Gods appointment By me Kings reign God led Israel by Moses ruled them by Judges and Kings 3. He hath given them authority The judgement is not yours but Gods 4. He gives them ability to rule In the Heavens there are two great lights and they not equal in the Earth there is the Lion among Beasts in the Sea the Leviathan among fishes in the air the Eagle among the Fowls God hath not equalled men in their naturals stature senses in their intellectuals nor graces Government was necessary 1. In innocency God appointed order among Angels 2. In the corrupt estate Societies need it for restraining evil Hab. 1. 14 15. supporting good else shame and fear the curbs of sin will be taken away Man is a sociable creature 3. In the state of grace Tit. 3. 1. Object The Apostle Peter 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature Sol. It is Ordinatio Divina secundum substantiam humana secundum modum sinem It is Divine in regard of the chief Authour but humane subjectively or objectively because it is about the society of men and finally because it was instituted for the good of men Magistracy in general is appointed by God but the particular form whether Monarchy Aristocracy or Democracy is a humane Institution Crocius in his Antiweigelius part 2. c. 9. quaest 1. proves that Verè fidelis Magistratum potest gerere and answers the Arguments against Magistrates Evil Magistrates are a scourge to a people A certain holy man they say expostulated on a time with God why he had permitted Phocas being so cruel a man to be Emperour To whom a voice answered That if a worse man could have been found he should have been set over them the wickednesse of the world requiring it 2. The duties of the Magistrate Zanchius saith there are three Offices of a Magistrate 1. To ordain both those things which belong to Religion and the Worship of God and to publick peace honesty and justice 2. To judge impartially or as the Prophets speak to do justice and judgement Magistrates of all men should be just 2 Sam. 23. 3. in regard of their eminent place justice will secure them 3. To punish evil doers with the Sword Rom. 13. 4. Casaubon in his Commentaries upon Polybius reports of one Hiero King of Syracuse that he obtained that large Empire not by right of succession although in times past obtained by his Ancestors nor by violence but from the admiration of his vertue and that he administred that Kingdome after he had got it alwaies with clemency dexterity and faith and lived about 90. yeers integris omnibus
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and
â—equeas utrumne ornatior in eloquendo an facilior in explicando an potentior in persuadendo fuerit Lactant. lib. 5. de Iustitia Augustinus copiosus est Hieronymus suâ—cinctus Lactantius Ciceronem imitatur Tertullianus obscuritatem amat Chrysostomus ornatus apertus est Nazianzenus pressus acutus Whitak de Script In Athanasio suspicimus scriam ac sedulam docendâ— perspicuitatem In Basilio prâ—ter subtilitatem exosculamur piam ac mitem suaviloquentiam In hujus sodali Chrysostomo sponte profluentem orationis copiam amplectimur In Cypriano spiritum vâ—neramur Martyrio dignum In Hilario grandi materiae parem grandiloquentiam atque ut ita loquar Cothurnum admâ—ramur In Ambrosio dulces quosdam aculeos Episcopo dignam amamus verecundiam In Hieronymo divitem Scripturarum penum optimo jure laudamus In Gregorio puram nulloque fuco picturatam sanctimoniam agnoscimus Erasmus lib. 28. Epist. Praesat in August Patrum Latinorum propè ultimus Bern. Mercerus in Gen. Ex Scriptura ipsa Calvinus ita Scripturam interpretatus est uâ— inter aequos rerum judiâ—es doctisâ—imi interpretis nomen jure meritus fit Rivetus in Catholico Orthodoxo d Quo nemo aetate sua solidier nervosior Theologus Whitakerus in concione ultima Non immeritò aliquando magnus Scaliger dixit Ab Apostolorum temporibus hactenus parem Theologum nullum vidisse seculum Innumera loca primus illustravit L'Empereâ—r in Dan. 2. 45. e Incomparabilis illa editio Tremelliana opera cura doctissimi Theologi Francisci Junii elucubrata expolita pluribusque Scholiis locupletata Fuller Miscel. Sac. l. 2. c. 1. Vide Bootii censuram in Indice Autorum Animadversionibus sacris praefixo In Novo Testamento laboravit Erasmus Roterodamus non inutiliter cum vertendo tum paraphrasi explicando tum annotando Chamierus de Canone l. 12. c. 1 f Papa Innocentus primum locum tribuit Thomae post Scripturas meritò nam melius de Papatu meruit quam omnes Patres Rainoldus B. Mortoâ—s Appeal l. 2. c. 2. Sect. 22. Papistarum Homerus Thomas Aquinas Rainold de lib. Apoc. g Rainolds against Hart. Thomas Aquinas adhuc infans chartam versaâ—s imò comedens significabat quam studiosus foret adultior factus Cornel. a Lapide in Gen. 25. 22. * Omnium Pontificiorum quasi communis quidam pater est propter prosundam eruditionem atque eximiam pietatem Divus Thomas Doctor Seraphicus Doctor Angelicus vulgo salutatur Quicunque Beati Thomae Doctrinae impugnat semper fuerit de veritate suspectuâ— Salmer Laurent Rever Eccles. Rom. erga Pat. Subdola Artic. 7. Sect. 2. a Spanhem Dub. Evang. part 2. Dub. 34. Vide ibid Dub. 5. pag. 132 133. b Chamierus c Cardinalis Cajetanus omnes Epistolas Novi Testamenti Actorum librum recensuit ad veritatem Graecans Annotationibus illustravit intra spatium circiter decem menâ—ium Chamierus Tom. 1. de Canone l. 13. c. 4. Vir meo judicio quam vis Papista tamen candidus plurimumque distans ab ea pertinacia quam in reliquis deplorare cogimur Idem de Canone l. 12. c. 1. Vide Whitakerum de Scripturis p. 16 17. 196. Andradius mentione Cajetani sacta subjungit omnes illum aetatis suaelonge superasse d Maldonatus Hispanus quae gente nulla gens confidentior sui Iesuita qua secta nulla secta magis despiciens aliorum Chamier de Euchristia l. 10. c. 10. e Andraeas Masius Papista quidem ac sanior dexterrimus Scripturae sacrae sanctae interpres Glassius Oâ—omat Postillae voce Barbara significant â—aciles breves expositiones Rainold de lib. Apoc. One well observeth that there are three starres to direct us in reading a book of Scripture the Persons Time and Place the more one observes these three the better he will be able to carry on the series of the Discourse Prov. 4. 13. Joh. 7. 17. Deut. 6. 6 7. Praxis Ecclesiae Patrum consentions interpretatio Conciliorum praescripta decreta Regula fidei The custome of the Church is but the custom of men the sentence of the Fathers is but the opinion of men the determination of Councels but the judgements of men what men soever Whitaker More credit in matters controverted between Rome and us is to be given to the Churches and Fathers of that first Age after Christ then of the later when the mystery of iniquity rising by degrees had gotten too great both height and breadth Robins Essayes Observ. 9. Inter Pontisices Romanos multi fuerunt scelerati ex quorum improba vita plus redâ—it ad Christianos scandali quam ex eorum authoritate aedificationis Non potuit vir humani ingenii non fremere cum legenti Pontificum Romanorum vitas tot occurrerent monstra scelerum Chamier de Canone lib. 3. cap. 6. Vide plura ibid. Absit ut unius homuncionis quidem infirmissimi arbitrio stare credamus vel cadere veritatem Dei Chamierus ibid. cap. 7. g Plus credendum est simplici laico Scripturam proferenti quam toti simul Concilio Panormitanus h Mr Greenhill on Ezek. 3. 14 p 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analysis 1. Grammatica quae proprias 2. Rhetorica quae tropicas dictiones excutit 3. Logica quae scopum quae antecedentium consequentium seriem probationumque viâ— indicat Altingius a Illum Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Latini post eos ab iis Deum dixere Galli Itali Hispani mutuato à Latinis nomine Dieu Dio Dios appellant Germani Angli Belgae Got. vel God eum nuncupant b Acts 17. 27. Rom. 1. 20 21 c Ephes. 4. 18. There is no equal proportion between the faculty and the object Deum dignè aestimamus dum inaestimaabilem dicimus Cyprian de Idol vanit De Deo etiam dicere vera periculorum est Ruffin in exposit Symb. Lod. Viv. de verit fidei l 1. c. 8. Things that excel in Scripture phrase usually are said to be things of God Psal. 36. 6. and 80. 10. Iohn 3. 3. All excellencies are originally essentially and infinitely in him Qâ—â—d est totus mundus nisi Deus expliâ—â—tus k Some urge this What Moses was to the Jews Christ in the new Testament that was Philosophy to the Heathens enough to save them Erasmus had much ado to forbear saying Sancte Socrates ora pro nobis but omnis doctrina Philosophorum sinâ— Capite quia Deum ignorabant Lactantius Extra ecclesiam nulla salus Vâ—de Montac Analect eccles exercit 1. Sect. 4. See Matth. 4. 16. Coâ— 4. 3. and Dr. Prideaux in his eighth Lecture de Salute Ethnicorum To believe there is a God is the foundation of all Religion Caput est primum Divinâ— legis ipsum Deum nosse Lactantius It is a question whether a man by the light of nature may know that there is a God Though this be denied by the Socinians yet those Scripture Rom. 1.
as appears Iohn 17. 4. compared with Verse 6. See of glorifying God Church his Miscellanies p. 11. to 18. * 1 Cor. 1â— 42 43. There is say the Schools Beatitudo objectiva so whatever is the chiefest good of the soul is the souls blessednesse 2. Formalis when the soul and its beatifying object are united as the fruition of God The soul is here united to God remotely and imperfectly there immediately and perfectly 2 Sam. 22. 47. 1 King 1. 48. Paul entituleth him God blessed for ever the only blessed Potentate Vide Amesium in Psal. 1. 1. * Beatitudo status est omnium bonorum aggregatione perfectus Boetius de consol Phil. 1 Tim. 6. 15. * He that is the cause of al welfare to other things and makes them in their several kinds happy he must needs be therefore most happy himself God is the author of all blessednesse Psal. 132. 1. 2. Dicimus nos ea re frui quam diligimus propter se ea re faciendum nobis esse tantum qua efficimur beati Caeteris verâ— utendum Lombard lib. 1. Distinct. 1. Happinesse is taken two wayes 1. Objectively for the object wherein one is happy as Gods infinite Essence is the object both of Gods Angels and mens happinesse 2. Formally for those acts whereby we possesse that object God is happy formally because he knoweth loveth and enjoyeth himself therefore it is said Our goodnesse extendeth not to him so Angels and men are formally happy when they know and enjoy God Beatitudo objectiva consists in the vision of God and the glorious excellencies that are in him Beatitudo formalis is that glory which shines from God to the creature by which he is made conformable to God in holinesse and happinesse for ever We should praise God 1. Intensivè Psal. 36. 19. and 103. 1. 2. Extensivè with all praise Psal. 9. 14. and for all mercies Psal. 71. 7 8. Dicique beatus ante obitum nemo supremaque funera possit Vide Aquin. summam 1 2. Quaest. 5. Art 3 Consectaries from Gods blessednesse Happinesse consists in two things when the soul enjoys a proportionable good and a good that it hath a propriety in a good of his own The happiness of man consists in the enjoying of God All other things are no otherwise means of happinesse or helps to it then as we see and taste God in them We must account our selves happy in this thing wholly and onely in that God is ours Happinesse is the enjoyment of good commensurate to our desires Ad perfectam beatitudinem requiritur quod intellectus pertingat ad ipsam essentiam primae causae Et sic perfectionem suam habebit per uniouem ad Deum sicut ad objectum in quo solo beatitudo hominis consistit Aquinas 1â— 2ae Quaest. 3. Art 8. * Bishop Lake Man in the state of blessednesse cannot see God absolutely as he is in himself for that which is infinite cannot be comprehended of that which is limited Visio beatifica est cognitio non comprehensiva sed quid ditativa But God doth manifest himself so far forth as a creature is able to know him As a vessel may be filled with the water of the Sea but it cannot contain all the water in the Sea The Apostle saith We shall know God even as he also is known But as is not a note of equality but of likenesse As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity * The word Essence or Trinity are not found in Scripture but Essence is duly derived thence for seeing God saith that He is Exod 3. Essence is fitly ascribed to him Trinity hath a sufficient ground There are three that bear witness in heaven 1 John 5. 7. and the most ancient Fathers use the word The word Person is extant Heb. 1. 3. therefore these words are rightly used in the Church Calvinus ait in Trinitate non comprehendi essentiam quasi una â—it ex numero trâ—um sed includi in omnibus tribus quod quidem verissimum est atque utinam sic semper erraret Calvinus Bellarm. de Christo l. 2. c. 5. Origo verbi Hebraei radix non fine arcano ternarii divini cujus potestate omnia consistunt tribus literis notatur Bibliander de optimo genere Grammaticorum Hebraicorum Omne thema seu primogenium Hebraeae linguae constat tribus literis substantialibus ficut per totum Dictionarium cernis idque non sine magno mysterio Nam ut una est dictio ea tribus subsistit literis substanti alibus ita una est divina essentia tribus Personis realiter distincta Forster praefat ad Dictionarium Hebraicum Par. on Rom. 11 23. Vix contuli unquam cum aliquo ex Iudaeis qui vel aliquantulum esset sâ—piens in oculis aliorum qui non concederet Deum trinum unum Verum Personae nomen Patris Filii unanimiter omnes usque adeo detestantur ut nullatenus valeat eis pulchrum fieri tale aliquid de Deo etiam somniare Raymundi Martini Pugio Fidei adversus Iudaeos part 3. cap. 4. Vide plura ibidem Iudaeorum populus maximè ad idololatriam pronus erat ne igitur in eorum qui plures Deos colebant errorem incidâ—rent Cautè à divina providentia factum est Ut ipsum divinae Trinitatis arcanum non explicitè sed implicitè eis traderetur Sed quoniam idololatria per Messiam penitus explodenda erat universusque orbis ad unius Dei cultum reducendus Idcirco mysterium illud Trinitatis explicitè atque apertè revclandum ad dies Messiae reservatum suit Galatinus de arcanis Cathol verit lib. 2. cap 1. Exod. 33. 20. 1 Cor. 13. 9. * Si rectè dicuntur tres Elohim etiam rectè dici possit tres Dii nam Elohim Latinè sonat Dii vel Deus Drusius de Quaesitis per Epistolam Epist 66. Vide Drusii Tetragrammaton cap. 6. Sic concidit gravis quaerela expostulatio viri Docti adversus libri cujusdam titulum De tribus Elohim Non enim voluit author libri illius voce Elohim propriè significare personas ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Dâ—vinis cum Scriptura apertè contrastet quae testatur Deum nostrum esse Deum unum Non sic erravit aut caecutiit doctus ille Theologus ut diceret doceret Tres esse propriè loquendo Elohim Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium ipse huc respicient et volens in libri quem de S. S. Trinitate scribebat titulo alludere cataâ—hreâ—i non infrequenti sed ordinaria Capel Davidis Lyra. Vide illius Diat de nomine Elohim cap. 7. 12. Rivet Grot. Discus Dialys Sect. 16. In Deo una substantia sed tres persone
him before reason gave direction Jâ—hn 11. 33. neither did they proceed any further if once reason and judgement commanded a stay and retreat whence they are called Propassions rather then passions because they are beginnings of passions to be staid at full and perfect leisure and therefore much lesse had they any power to transport judgement and reason it self Dr Field of the Church l. 5. c. 18. Iure pruientissimus Deus animis nostris indidit affectus ut sint quasi adminicula ad praeclaras actiones Quod enim ventus navigio â—d nobis affectus in quorum temperic animi nostri tranquillitas imò vitae hujus soelicitas consistit Ves. Instit. orat l. 2. cap. 1. Sect. 2. Tres affectus vel ut ita dicam tres furiae sunt quae in animis hominum tantas perturbationes ciunt interdum cogunt ita delinquere ut nec famae nec periculi sui respectum habere permittant Ira quae vindictam cupit Avaritia quae desiderat opâ—s Libido quae appetit voluptates Lact. Divin Inslit Epit. lib. de vero cultu l. 6. Gal 6. 14. Vide Dudleii Fenneri Sac. Theolog. l. 2. c. 2. The affections are specificated per actus objecta say the Schoolmen Two things perfect every faculty and grace when they take in the whole object and exercise perfect acts upon it Jam. 1. 4. Spiritual and eternal objects are of great compasse 2. When they act freely and fully on these objects answerable to the nature of them love God with all the heart soul strength it notes not only all the faculties but the intention of them Psal. 119. 20. The affections are 1. Disingaged from lusts and creatures to which they were wholly inthralled 2. Set upon God and the things that are above Lphes 2. 6. Col. 3. 3. 3. Grace composeth the affections that could never agree one with another before conversion hope and fear joy and grief humility and resolution were repugnant one to another but after conversion when the soul is most full of hope of heaven one is most afraid to displease God spiritual joy and grief sweetly agree Psal. 2. 11. Moderation and zeal Numb 12. 3. yet Moses was all on fiâ—e when God was dishonoured humility and resolution also accord none more humble nor yet more resoluâ—â— then Paul after his conversion 4. The desires are satisfied yet exceedingly inlarged Iehu's zeal and â—hab's mourning had not a holy motive Almost all the signs of a good man in Scripture are taken from the affections they love the Lord hate evil desire that which is good hunger and thirst after righteousnesse Christ takes content in the affections of his people Simon Peter lovest thou me See how she loves me much was forgiven Mary Magdalen because she loved much Psal. 86. 11. See Jer. 32. 39 Affectus uâ— optimè Thomas Aquinas disserit vel locum habent in facultate concupiscibili vel irasctbili In concupiscibili sedem obtinent sex affectus nam si offerat se res bona oritur ejus amor ac si absens sit desiderium cjus existit ubi verò iliud consecuti sumus gaudium exsurgit seu delectatio It idem si quid se obtulerit sub specie mali ejus nascitur odium quod amori opponitur si malum absit fuga seu aversatio ejus erit quae repugnat desiderio sin malum praesâ—ns erit exoritur dolor sinc tristitia quae gaudio adversatur At affectus qui in irascibili sedem habeant quinque numero sunt duo ratione boni tres ratione mali Nam bonum arduum quod irascibilis facultas respicit vel ejusmodi est ut aliquis se credat illud consequi posse atque exoritur spes vel tale est ut credat aliquis se id non valere adipisci ac nascitur desperatio Ratione verò boni ardui praesentis nulius in irascibili est motus quia quod quis jam obtinet ardui habere rationem defiit Ratione autem mali ardui tres exsurgunt affectus quia autem malum arduum est absens aut praesens Si absens vel refugimus est metas sive formido vel obviam ei imus est audacia Sin praesens sit fuerit ira qua exardescimus ad malum depellendum Voss. Institut orat l. 2 c. 1 Sect. 3. Vide Aquin. 1a 2ae Quaest. 23. Art 1 2. Objecta passionum appetitus concupiscibilis sunt bonum malum absolutè objecta auteÌ„ passionum appetitus irascibilis sunt bonum malum cum quadam elevatione arduitate Aquin. 1a 2ae Quaest. 46. Artic. 3. The simple affections are 1. Love Hatred 2. Joy Sorrow 3. Desire Flight 4. Hope Despair 5. Fear Courage Pretium hominis amor Nerembergius A man is worth no more then his love Si terram amas terra es si Deum amas quidâ—i dicerem Deus es Aug. To love God is to become godly and to have the mind after a sort deified 2 Pet. 1. 4. To love the world is to become a worldling The Schools mention three kindes of love which indeed are rather three effects of love 1. Love of benevolence whereby one wisheth and so farre as he can procureth the welfare of the thing loved 2. Love of concupiscence by which it is carried with a longing to be united to the thing loved or to enjoy it 3. Love of complacency by which the soul is satisfied contented and made to rest in the thing loved when it doth enjoy it So when our hearts so cleave to God as the chief Good that we wish all Glory Honour Felicity to him and long to enjoy him and be satisfied so far as we have power or hope of enjoying him Two things draw out our affections towards good things 1. The good that comes by them 2. The good that is in them a wicked man may love good things for the good that comes by them a godly man for the good that is in them Two things draw out our affections against evil things 1. The evil that comes by them so a wicked man may be affected with the evil that comes by them Exod. 10. 17. Act. 8. 24. a godly man is affected with the evil that is in them he loves God and hates sin for it self Hos. 14. 1 2. 2 Sam. 24. 25. Luk. 15. 18. Zech. 12. 10. Jer. 31. 19. The love we owe to God is setling our hearts in the liking of him as the chief and in a manner the only good Deut. 6. 5. Matth. 22. 37. the main intent of that precept is to shew what love is appropriated to God we must not love any person or thing with all our hearts this is proper only to God There are two things in the precept 1. The extension of parts the heart soul minde strength 2. The intention of degrees our understanding must think of God our will cleave to him our love fear confidence delight must be carried out to
perferre nequeant Exclamant gemitus edunt vincuntur enim dolore quia deest illis inspirata patientia Lactant. de Iustitia l. 5. Vide plura ibid. Pax itaque corporis est ordinata temperatura partium Pax animae irrationalis ordinata requies appetitionum Pax animae rationalis ordinata cognitionis actionisque consensio Pax corporis animae ordinata vita salus animantis Pax hominis mortalis est Dei immortalis ordinata in fide sub aeterna lege obedientia Pax hominum ordinata concordia Pax domus ordinata imperandi atque obediendi concordia cohabitantium Pax civitatis ordinata imperandi atque obediendi concordia civium Pax coelestis civitatis ordinatissima concordissima societas â—ruendi Deo invicem in Deo Pax omnium rerum tranquillitas ordinis August de civit Dei lib. 19. cap. 13. Vide Thes. Theol. Salmur part 1. De perseverantia fidei The sure mercies of David Isa. 55. 7. * Quae promissiâ— non potest esse conditio nata ut quidam excipiunt quia condâ—tio esset nugatoria quasi diceret Dabo ut non recedatis si non recedatis ut perseveretis si perseveretis Rivet Disp. 11. de persev sanct Vide Croc. in Aug. confes Quaest. 4. c. 67. 2 Cor. 5. 14. Phil. 3. 7. We must deny our own natural wisdome in the things of God Prov. 3. 5. Christianity is a school sect of men that deny themselvs on religious reason See Luk. 24. 27 28 29. We should not only look to the setling of our particular assurance but also cast up our reckoning what religion may cost us Matth. 19. 21. Psal. 45. 10. Rom. 8. 3. 29. 15. 2 Cor. 8. 9. He denied himself for us in the joyes of heaven and in the glory of his Father See M. Hilders on Ps. 51. Lect. 74. M. Ball of the Cov. ch 11. D. Gouge on Ephes. 6. 14. One is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so It respects three several things 1. In reference to the act of any grace it implies truth opposite to hypocrisie prayer which proceeds not out of feigned lips truth in the inward parts Heb. 10. 22. Repentance Faith Love must be unfeigned 2. In reference to the object it takes it entirely thorowly without reservation loves God all in God his holinesse as well as his mercy hates all sinne and all in sinne Psal. 119. 6. 12. 7. 12. 8. 3. In respect of the motive or end singlenesse onenesse of heart Isa. 44. 20. Jam. 4. The comfort of all the Scriptures right to all the creatures benefit of all the Ordinances belongeth to the upright M. Harris The same boldnesse that innocency gives us before men sincerity will give us at the judgement of God * He is the same at all times when goodnesse is persecuted he is good when evil is in credit he is against it in all companies places he is the same in secret and publick because God is alwayes present and the same and so apprehended by the true hearted Revel 21. 3. See Mr Bridges Sermon entituled A vindication of Ordinances on Deut. 18. 15. D Hill on Eph. 4. 15. p. 18 19. M. Manton on Jam. 1. 19. pag. 153 154. M. Symonds Christian plea at the end of sight faith The Familists talk of living in God and upon God immediately they call Ordinances by way of scorn forms they are so if they be rested in but otherwise they are means of serving pleasing and obeying God M. Laurence his vindication of the Scriptures and Christian Ordinances See his Plea for the use of Gospel-ordinances In my first Book I have spoken of reading and meditating in the Word See Isa. 55. 20. Prov. 22. 17. Nehem. 8 3. We must hear the Word with faith Heb. 4. 2. that brings every truth to the soul with divine authority 1 Thes. 2. 13. Heb. 12. 25. and causeth the soul thence to receive it with assurance 1 Thess. 1. 5. and to submit to it See Job 5. ult Luk. 24. 15 30 Obedient hearing is made a sign of grace John 10. â—â— See Joh. 8. 27. A Song or Psalm is a composition of words in strict numbers fit to be uttered in a tunable voice or with an instrument David made many of these The word Psalme is usually limited to signifie a holy Song Fuisse in usua apud Christianos ab ipso exordio nascentis Eâ—clefiae ut in conventibus Ecclesiasticis Psalmodia primum locum haberet cognosci potest ex loco illo Apostoli 1 Cor. 14. 26. Item ex Tertulliano in libro de velandis virginibus extremo Bellarm. de bonis operibus lib. 1. cap. 14. That singing of Psalmes is a duty of the Gospel see Mr Cotton of Singing of Psalmes cap. 4. and M. Manton on Jam. 5. 13. and M. Fords Singing of Psalms a Christian Duty All the while the burnt-offering was in offering they bestowed themselves in singing and gladnesse as we sing a Psalm in the celebration of our Sacrament warrantably by this Mr Hildersam Heron. Singing of Hymns is by some counted an Ordinance that is any person of the Congregation exercising their own gifts should bring an Hymne and sing it in the Congregation all the rest being silent and giving audience M. Edw. See Dr Willet on Exod. 15. pag. 192. See 1 Chron. 15. 27 28. 17. 4 5. Baptisteria multae Ecclesiae retinent quaedam tollunt Organis pâ—eumaticis quaedam utuntur aliae non utuntur Nullae quod sciam ut Antichristianas Ceremonias damnant Crocius in August Confes. Quaest. 2. cap. 29. Hinc fracta illa Musica quae intelligentiam excludit abesse debet à sacris exercitiis pictatis saltem quae cum aliis habemus Ames Medul Theol. l. 2. c. 9. Hujusmodi Musica instrumenta magis animum movent ad delectationem quam per ea formetur interius bona dispositio In veteri autem Testamento usus erat talium instrumentorum tum quia populus erat magis durus carnalis Unde erat per hujusmodi instrumenta provocandus sicut per promissiones terrenas tum etiam quia hujusmodi instrumenta corporalia aliquid figurabant Aquin. 2a 2ae q 91. Art 2. ad 4 tum Musicae Organicae aec instrumentalis usus ita est permissus ac privatim inter Christianos indifferens ut multo satius sit publicè â—â— eo abstinere quam eam introducere aut continuare quia majus subest periculum quam aedificatio Rivet in Cathol Orthodox Talis debet esse Cantus qui intelligentiam verborum non impediat sed potius juvet Proinde quo modo probari potest illa fracta clamosa fragesa Musica in Templis qua ita canitur ut nihil penitus intelligas aut percipias praetâ—r harmoniam Musicam Zanchius in Ephes. 5. 19. Minimè omnium
and hooting at him out of disdain as accounting him undoubtedly a blasphemous impostor because pretending to be the Messiah from whom they looked for the restitution of their earthly Kingdom he was so farre from doing that as now he could not so they thought deliver himself from the hands of men Then Pilate sets him in balance with a seditious murderer and they require the murderer to be saved and him to be crucified renouncing him and denying him before Pilate as not the lawfull King of the Jews but a grand Impostor and will have no nay but with importunate clamours inforce the timerous Judge to condemn him Now is sentence solemnly pronounced upon him That for as much as he was a Seditious person a Traitor and one that went about to usurp the Kingdom against the Royal dignity of Câ—sars Imperiall Majesty therefore he should be taken by the Roman Officers and led to a place without the City where malefactors used according to the fashion of the Romans with their basest slaves to be nailed to a Crosse and so hang till they were dead No sooner was the sentence passed but that it began to be executed The souldiers seize upon him and having gotten him as a Dove among Kites a Sheep among Lions they sport themselves with mocking deriding and abusing him by words and gestures of counterfeit honour which are the greatest dishonours thereby upbraiding him with folly that would needs make a King of himself To the place of crucifying they lead him bearing his own Crosse till he being spent with watching bleeding wearinesse and grief was no longer able to bear it then they compelled another whom they met to bear one end of it after him So being arrived at the dismall place of dead mens skuls they offer him the potion of malefactors wine mingled with myrrhe as it is thought to intoxicate his brain which he refusing they stretch his hands and legs till all his bones might be told and so nailing one hand to one horn of the Crosse the other to the other and his feet to the stump at the bottom they leave him hanging and that also betwixt two theeves with a scornfull superscription of his fault I. N. R. I. Ierusalem was chosen for the place of his suffering Ibi peractum est verum hoc summum sacrificium ubi reliqua legis sacrificia umbrae istius Ludovic Viv. de verit Fid. Christ. l. 2. c. 15. His soul was filled with unspeakable grief in the sense of the curse of the Law which there he bare and so vehement was his anguish that he cried out for thirst when they gave him the cold comfort of a little vinegar and gall with a scoff to make it relish the bitterer Let us see if Elias will come All the people wagge their heads at him the Pharisees they insult over him with Oh thou that didst destroy the Temple His poor mother and some friends stood by and lamented him till at the end of three full hours he mightily crying did give up the ghost into his Fathers hands So he died a most vile and shamefull death a most hard and painfull a most execrable and cursed death the death of the Crosse. The death of the Crosse was 1. A shamefull death Heb. 12. 2. 13. 13. Isa. 53. 12. A filthy death Alexander ab Alexandro so termeth it Mors turpissima Bernard Therefore Iulian called Christ the crucified or staked God And the Jews continue still in railing on Christ and cursing him and ignominiously call him Talui him that was hanged in which the Christians glory Gal. 6. 14. They teach their children to curse Christ. The Turks mock us at this day with our crucified God He died In medio latronum tanquam latronum maximus He was counted a malefactour by wicked men Matth. 26. 65. Good men lookt on him as an Impostor Luk. 24. 21. God lookt on him as a malefactour Heb. 9. 28. Tully saith Facinus est vincire civem Romanum scelus verberare quid dicam in crucem tollere It is a great offence to binde a Citizen of Rome a greater to beat him the greatest to set him on the Crosse. 2. It is a painfull death He endured the crosse Heb. 12. 2. Christs strong cries like womens in their travell argued strong pain Acts 2. 24. see Lament â— 24. Bruising hath pain Gen. 3. 15. Isa. 53. 10. He was nailed in the hands and feet the most sinewy and sensitive parts Psal. 22. 16. 3. It was a cursed death Gal. 3. 13. that is yielded himself to a cursed death for us so the Fathers glosse it It was a cursed death by the decree and appointment of God Deut. 21. 23. Christs hanging on the Crosse seems to be prefigured by the Heave offering of which the Law makes mention and the brazen Serpent Numb 21. 1. was a Type of Christ crucified Iohn 3. 14 15. 12. 32 33. The reason was That he might free us from the curse of the Law being made a curse for us Gal. 3. 13. The Prince of darknesse would not let so great an advantage passe without proving once more whether in this last hideous pang of death he might not prevail to have fastened some stain of sinne upon the pure soul of that immaculate and now dying Lamb of God He could not have fitly been said to have triumphed over them on the Crosse if he had not properly grappled and fought with them there wherefore assuredly the whole band of that hellish kingdom of darknesse was let loose upon our Saviour he having at once the Creator and the creatures men and devils against him and yet maintaining himself in perfect faith and patience might indeed make a full satisfaction to the Divine justice for the miserable disobedience of man Christ died for the reprobate five waies 1. By way of proclamation Remission of sins is proclaimed to thee if thou wilt beleeve Luke 24. 47. Act. 13. 38. 10. 43. 2. By way of obligation Thou art bound to beleeve that thy sins may be forgiven thee in Christ Mark 1. 15. Rom. 7. 2. 3. By way of obsignation 4. By way of generall merit Iohn 3. 16. 5. By way of special intention too for all that thou knowest Act. 8. 22. M. Fenners Hidden Manna That is an Argument of great fame but little credit used by the Arminians Quod unusquisque tenetur credere hoc verum c. That which every one is bound to beleeve is true But every one is bound to beleeve that Jesus Christ died for him Therefore it is true that Jesus Christ died for every one The first object of faith is not to beleeve that Christ died for us but that there is salvation in no other Act. 4. 12. To beleeve that Christ died for me is one of the heights of Religion Rom. 8. 33. Gal. 2. 20. Faith is grounded on the word assurance on experience A wicked man going on in sin is not
bound to beleeve that Christ died for him Adams disobedience is generall and universall not in power alone but in act too it maketh all sinners The obedience of Christ hath a potentiall universality and is sufficient to make all righteous but actually it justifies the faithfull only Dr Hampton on Rom. 5. 19. Every man is bound upon pain of damnation to beleeve in Christ according to the first degree of faith Iohn 3. 18. that is by a true and lively assent to beleeve That Jesus is the Saviour of all that truly beleeve in him and having this faith thou art bound to beleeve that he is thy Saviour that he died for thy sins and rose again for thy justification but every individual person is not bound to beleeve that Christ died for him for then the greater part of men should be bound to beleeve untruths so some answer it Others say that all generally have the offer of Christ to whom the Gospel is preached Act. 13. 38 39. yet Christ died not alike for all as the Arminians hold but for the Elect more especially so as not only to save them if they beleeve but also that they may beleeve and so be saved Iohn 17. 2 6 9. Acts 13. 48. Phil. 1. 29. Vide Davenant Dissertat de morte Christi Mori pro aliquo propriè est morte sua aliquem à morte liberare seu mori alicujus loco ut ipse vivat 2 Sam. 18. 33. Rom. 5. 6 8. 2 Cor. 5. 15. 1 Joh. 3. 16. 4. 9. Act. Synod nation Dordrecht Artic. 2. exam Vide plura ibid. Testatur Scriptura Christum pro omnibus mortuum nusquam autem pro singulis nec disertis nec aequivalentibus verbis Quamobrem Omnes in hac propositione aut not at gentes pariter Iudaeos Rom. 3. 9. aut not at varia hominum genera ut 1 Tim. 2. 5. aut denique omnes singulos fideles ut 2 Cor. 5. 14 15. Id. ib. p. 133. Vide plura ibid. Ponit enim aliquando Scriptura pro omnibus multos Gen. 17. 4. 22. 18. Aug. de Civit. Dei l. 20. c. 23. Now after his death follow two things more for his further humbling viz. his burial and his descending into hell For his burial the Scripture is plain in it Matth. 27. 59 60. Luke 23. 53. and there are good reasons for it 1. To fulfill the Scripture Isa. 53. 9. 2. To shew that he was truly dead for none but those that are dead use to be buried and Pilate would not grant that he should be buried untill by diligent search he found that Christ was dead 3. To bury sinne Rom. 6. 4. 4. That his resurrection might be the more evident to which the manner of his buriall belonged for therefore was he laid in a new sepulchre in which none yet ever lay least they should say that he rose again not by his own vertue but by the touch of some other there buried 2 King 13. 21. 5. To sanctifie our burial and sweeten the grave to us 6. That he might conquer death in his strongest hold Iob 17. 13. It was an honour to be buried of so worthy a man and with such store of ointment but to be put prisoner into the dungeon of death the grave and to seem to be swallowed up of death by giving so farre way unto it that it might also bear him as it were captive into its strongest hold this was an abasement Had our Saviour rose again so soon as the souldier had run him through the midriff with a spear or so soon as Ioseph had taken him down from the Crosse and then shewed himself in glory in an instant all his enemies would have been dismaied and he should have put them to confusion but in tarrying so long afore he rose till he might be laid in a Tomb as other dead men are he even yielded himself as it were for a space to the flouts of his enemies this was to abase him yet lower then dying Now for Christs descending into hell there is a deal of quarrelling about it in so much that one saith It is a kinde of descent into hell to reade the Controversies about it This Article is grounded on most evident words of Scripture Psal. 16. 10. Acts 2. 25. St Austin might justly say Quis ergo nisi infidelis negaverit fuisse apud Inferos Christum And all men agree in this as Bellarmine de Christo l. 4. c. 6. hath well observed that Christ some way descended into hell but the question saith he is altogether about the exposition of this Article for the whole difficulty lieth in the word Hell The Word Scheol is taken four waies in Scripture 1. For the grave Psal. 16. 10. 2. For the place of the damned Luke 16. 23. 3. For the torments of hell 1 Sam. 2. 6. 4. For extream humiliation or abasement Isa. 14. 15. In like manner saith Altingius to descend into hell is taken four waies 1. To be buried Gen. 42. 38. 2. To come into the place of the damned Numb 16. 33. 3. To feel the torments of hell 1 Sam. 2. 6. 4. Extreamly to be abased Matth. 11. 23. I shall rehearse four severall expositions of this Article and deliver my judgement at last First Some Interpret it of the inward sorrows of Christs soul which were very great as the Scripture testifieth Mark 14. 33 34. and as appears by Christs prayer thrice repeated to his Father that the cup might passe from him by his agony and bloudy sweat Luke 22. 24. By his words uttered upon the Crosse and lastly by that testimony of the Apostle Heb. 5. 7. The word Hell is often put Metaphorically for great and grievous troubles here suffered Psal. 18. 5. 116. 3. Psal. 86. 13. Ionah 2. 2. But this exposition can in no wise stand with the order and series of the Creed for since there is mention made of Christs descent into hell after his death and burial it cannot be understood of that which happened before his death They which expound this Article thus give this reason thereof The former words Was crucified dead and buried do contain say they the outward sufferings of Christ. Now because he suffered not only outwardly in body but also inwardly in soul therefore these words may be so interpreted But this reason is invalid for neither is it true that by the first words only bodily torments are expressed but those of the soul also are meant for Christ was wounded for our transgressions bore our iniquities and made his soul an offering for sin And by the words of David and Peter whence this Article hath its foundation and originall it is most evident that these words ought to be understood of that which Christ suffered after death For the word Hell is not to be taken otherwise in the Creed then in those places of Scripture whence the Creed is taken but it is manifest to any one
really wrought by the Spirit of God 1 Cor. 12. 13. 4. Because there are real effectual comforts and graces derived to us from hence Rom. 6. 4. Phil. 3. 10. Secondly It is not an essential Union 1. Because the Union is mystical not personal the two Natures in Christ are essentially united because they are made one person it is a Union of persons our persons are united to Christ yet not a personal Union we make not one person but one body with Christ and not one body natural but mystical 1 Cor. 6. 17. 2. Those that mingle and confound the persons make the mystical Union higher then the personal the personal Union did not confound the Natures make the man God Object The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature Answ. We must not apply that to Union which is proper to Communion Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body Head and Members is Christ mystical the parts are of the body but not the body There is a great deal of difference between the Divine Nature as it was in Christ and as it is in us Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head we are only partakers of the Divine Nature the God-head dwels in him personally in us spiritually 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature This Union between Christ and us is 1. Real though he be in Heaven we on earth because the same Spirit that dwels in him dwels in us it is not only notional nor moral as betwixt friends 2. Mutual I am my Beloveds and my Beloved is mine and total whole Christ God and man is ours and the whole man soul and body must be his Psal. 45. 10. therefore we are said To eat his flesh Drink his bloud 3. Spiritual Christs Spirit is communicated to us and abides in us 4. Operative where Christ dwels by his Spirit he casts out Satan and takes possession of the soul and furnisheth it with his graces repairs his Image in us communicates his life to us gives us strength to bear crosses 5. Intimate Iohn 17. 21. Cant. 8. 12. it was not enough to say My vineyard but my vineyard which is mine 6. Strong and inseparable Death dissolves marriage not this Union Rom. 8. 34 35 36 37 38. It brings us nearer Christ by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day This Union with Christ is one of the deep things of God one of the great mysteries of the Gospel Ephes. 5. 30 32. Our Saviour in his preaching began with the Doctrin of Repentance Mat. 4. 17. then went to that of Sanctification in general in the fifth sixth and seventh Chapters of Matth then he proceeds to the Doctrin of Faith sixth seventh and eighth Chapters of Iohn and lastly to his Union with the Saints fourteenth fifteenth and sixteenth Chapters of Iohn There are three mystical Unions not to be understood by a creature 1. The Mystery of the Trinity wherein three distinct Persons make but one God Deut. 6. 4. 2. Wherein two distinct Natures make one particular person so there is one Christ 1 Cor. 8. 6. 3. When two distinct Natures and Persons are united by one Spirit so there is one Church Cant. 6. 8. How to know whether I am united to Christ. I have then received the Spirit of Christ 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit lives by the Spirit is led by the Spirit Two Rules to know that Christ is then first A Spirit of Mortification he 1. Helps thee to subdue thy darling sins 1 Iohn 3. 8. 2. Helps thee to overcome thy secret spiritual sins the power of natural conscience may keep under grosse sins but what power have you to subdue contempt of God impenitency hardnesse of heart pride envy Secondly Christ is also a Spirit of Sanctification 1 Pet. 1. 2. 1. In renewing the inward man That which is of the Spirit is Spirit 2. In transforming the outward man 1. He is willingly ignorant of no truth 2. He lets it break forth into practice 3. Layes out whatever is dear to him for Christ as Nehemiah Esther Benefits which flow from our Union with Christ 1. Reconciliation God looks not upon us as enemies Luk. 2. 14. 2. Union with the holy Trinity God the Father Christ dwels in God and God in him 1 Thes. 1. 1 2. The Spirit he is said to abide in them and they in him 3. He hath an interest in all Christs relations Iohn 17. I go to my Father and your Father my God and your God this gives boldnesse and accesse to the throne of Grace 4. The Promises come to be yours by your union with Christ 2 Cor. 1. 20. they are made with Christ and with you in him he is Primus foederatus say some yet others say Christ is Mediator of the Covenant but not a party with whom the Covenant is made I will forgive their iniquities c. this they say is not made with Christ who knew no sinne Besides they urge that it is expresly said I will make a new Covenant with the house of Israel c. And all spiritual priviledges 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse 5. We are presented to the Father through Christ he not onely presents your services but persons Exod. 12. 29. Heb. 7. 24 28. Eph. 1. 6. Phil. 3. 9. The end or intendment of this Union 1. To be the highest exaltation to his people that their persons are capable of the Angels are not so united to Christ as the Saints they are his servants not his members 2. That this might be the foundation of all Communion betwixt Christ and the soul he is the head we the members by vertue of the hands union with the head are all living operations He is the foundation we the building He the stock we the branches He the Husband we the Spouse by vertue of this conjunction he looks for duties from us there is a living in him a bearing fruit in him and we for priviledges from him we partake with him in his Righteousnesse Victories Graces Inheritance Directions to preserve our Union or Conjunction with Christ He is united to us by the in-dwelling vertue of his Spirit 1 Cor. 12. 13. 1 Iohn 3. 24. 4 13. and by faith Iohn 1. 12. 1. Do not grieve Gods Spirit Ephes. 4 23. Delicatares est Spiritus sanctus Tert. if he counsel rebel not 2. Maintain thy faith beleeve strongly against all doubts and apprehensions of thy own unworthinesse the Spirit comes by faith Gal. 3. and it is kept by it faith is the bond of union on our part as the Spirit on Gods 3. Use the
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
like Paracelsian Physick if it do not cure it will kill 4. None do lose such high services Matth. 7. 22 23. they do not the work of the Gospel with a Gospel-spirit and out of a Gospel principle 5. Satan will insult and triumph over none so much as Gospel-sinners Matth. 12. 43 44. 6. The worm of conscience will not feed so fiercely on any Mar. 9 43. when he compares his former hopes with his present irrecoverable condition because no sinners had those helps nor were raised to those hopes Ponder on your own sins what they are and what they have deserved Look on original corruption the foul sea of all wickednesse which is called a body of sinne Rom. 6. 6. A Law in our members Rom. 7. 23. Consider that thou hast a naughty nature whereby thou art averse from God and goodnesse and extreamly prone to all sin Psal. 51. 5. Isa. 48. 8. all men in every part are under the guilt and power of it Rom. 3. 16 23. 2. Humble thy self Labour to be base for this though thou hast not committed such foul sins as others yet if God should leave thee to thy self and thine own evil heart thou wouldst soon be as bad as the worst 3. Call to minde likewise the grosse actual sins thou hast committed before or since thy calling Wast not thou given to all manner of pollution before the Lord gave thee knowledge of him and since thy calling 4. Consider thy continual daily slips and infirmities thy sins of omission and commission how apt thou art to be angry impatient thy carnalnesse in good duties and distraction in the performance of them thy forgetfulnesse of God and thy later end 5. Consider also whether there be not some unknown secret fault that thou hast not yet repented of and pray to God to discover it to thee Lastly Call to minde what sins thou hast committed since the last Sacrament and bewail them Meditate also on the sufferings of Christ for these grosse sins and daily iniquities His great abasement Psal. 22. 6 7 14. to 19. v. Isa. 53. 3 4 5 6 7. to the 11. v. He was born like a beggar lived like a beggar the Devil tempted him he was falsly accused betrayed by one of his Disciples denied by another forsaken by the rest He was amazed with fear and incompassed with sorrow Mark 14. 34. Two of the most tormentful passions was in an agony and did sweat drops of cloddy bloud in such abundance as it fell to the ground was condemned mocked spit upon whipped with rods after the manner of the Romans crowned with thorns laden with the Crosse nailed on it stretched and retched in all his joynts He suffered much in his body but his chief sufferings were in his soul Isa. 53. 10 11 12. He took our soul as well as body and came to redeem it that being the chief part Quicquid induit Christus obtulit He suffered 1. As a publick person as the second Adam Rom. 5. 14. 2. For our sakes and benefit Isa. 53. he is said six times to bear our iniquities 3. Not only for our good but in our room Heb. 7. 22. not onely nostro bono but nostro loco 1 Tim. 2. 6. Mat. 20. 28. for otherwise he should have suffered no more then other men the Martyrs suffered for the good of the Church Col. 1. 24. 2 Tim. 2. 10. 4. He took upon him the burden of our sins by way of imputation 1 Pet. 2. 24. 2 Cor. 5. 21. Smite on your brests and say For my worldlinesse anger all these evils befell my Saviour Lord for thy mercy sake in Christ pardon and heal me Shall I pollute my body with uncleannesse when Christ suffered so bitter things Shall I ever be angry again O Lord by thy grace I will not Let me have thy power to kill these sins See the strictnesse of divine justice and the dreadfulnesse of Gods wrath God spared not his own Sonne and when his Fathers wrath lighted on his soul he was much troubled and the great evil of sinne it caused Christs humane nature to be â—â—raid Matth. 26. 38. The desert of sinne is seen in Christs suffering 1. In respect of the person who suffered for it Gods only Son who never provoked him Iohn 3. 16. Rom. 8. 31. 2. In respect of the penalties he underwent for sinne it made him to cry sweat and pour out strong supplications Isa. 53. 10. The Law shewed the filthinesse and evil of sinne by the many Sacrifices and aspersions of bloud which it required but they were of beasts and their bloud but the Gospel shews the demerit of sinne more fully and how odious it is to God since Christ must die to expiate it and also the abundant love both of the Father in delivering his own Sonne to death for the salvation of sinners Iohn 3. 16. 1 Iohn 4. 9 10. Rom. 8 32. and of Christ in taking upon him our nature and in exposing himself to so much misery here on earth and at last to an accursed death for us Phil. 2. 7 8. We are to remember Christ in the Sacrament 1. Because the Lord will have in the Sacrament of the New Testament the great end of the Passeover to be accomplisht Exod. 12. 14. 2. That we may answer the goodnesse of Christ to us he hath us alwayes actually in remembrance Exod. 28. 21 29. 3. Because if we have any benefit by this Sacram nt God must remember Christ for us 4. Upon our actual and affectionate remembrance of Christ depends all our benefit by this Sacrament We have dispatched the examination of our sins in the next place our graces are to be examined The graces that must be tried and examined are our Knowledge Faith Re 〈…〉 Love and hungring after Christ the truth growth or wants of them 〈…〉 examined The truth of them 1. Knowledge The words examine shew forth discern and judge all betoken knowledge We must get Knowledge 1. Of the Law of God 2. Of the Doctrine of Redemption by Jesus Christ. 3. Of the Nature Necessity and Use of the Lords Supper We must know our estate by nature and by grace 1. Because otherwise we cannot be thankful to God for his benefits as we ought 2. In the Sacrament Christ is offered and the Covenant sealed By nature we are dead in sin and bondslaves of Satan by grace we come to be children of God and heirs of salvation We must know what the elements and actions in the Sacrament signifie That the bread signifies the body of Christ and the wine his bloud that the breaking of bread betokens the crucifying of Christ that the giving of the bread and wine notes the action of God the Father offering Christ to all and bestowing him effectually upon every worthy receiver the receiving of the bread and wine signifies our receiving and feeding upon Christ by faith 2. Faith is required in those that come worthily to the