and consequently the Life to the Will of God the Mind of Christ for the same Spirit of Christ which dwells in Christ our Head dwells likewise in those that are the Members of the same Body and as the oneness of the Soul in Man makes that oneness of motion in all the Body and that Conformity that is in all its motions to the mind of the Soul so that oneness of the Spirit in Christ and his Members makes that Conformity of the Members of Christ unto the Mind and Will of Christ which is the uncreated Image of God This is Regeneration the birth of the Spirit the forming of Christ in us the Sanctification of the Spirit 2 Thes 2.13 2. That whereof before is spoken Love unto God which is always the Soul of all true Obedience The Soul finds the Goodness and Rectitude and Beauty of God and of all his Commands and therefore out of a Judicial Love it is sensible of the ingagement that it ows to God and therefore out of Gratitude it will as far as the strength of the Soul can reach obey the Commands which are so Righteous of her God that is so Gracious It finds that it was the Purpose of God he created us unto good Works Ephes 2.10 that as many as are in Christ ought to walk as he walked 1 John 2.5 That the Son of God died to destroy the works of the Devil 1 John 3.8 to purifie unto himself a People zealous of Good Works Tit. 2.14 That Christ hath ordained that his Disciples should bring forth Fruit John 15.16 That for this cause Christ died c. that from thenceforth they that live should not live unto themselves c. 2 Cor. 5.15 Now the true Love of God makes the Will of God to be his Will and the Glory of God his End if there were no Beauty in the thing commanded yet shall I dispute his Will that hath redeemed me shall I go about to disappoint him in the End of his Death for me ordinary Reason teacheth me to subscribe and yield Obedience to the Commands of God for they are all most Wise and most Just Commands and though I see not the Wisdom Usefulness and Justice of them yet the same Truth that tells me his ways are unsearchable and past finding out teacheth me to obey when I discern the Authority though not the Reason of the Command But if it were not so suppose I could be a loser by my Obedience I cannot lose so much as I have freely received from him that commands me When Abraham received a Son from the Goodness of God and God required him again Abraham obeys though his Obedience had left him as Childless as the Promise found him But the greatest Command that I can receive from my Saviour cannot return me to so bad a Condition as his Pity and Mercy found me in If he require my Riches my Liberty my Life yet he leaves me somewhat which without his Goodness I had lost and doth more than countervail all my other Losses even my Everlasting Soul When he requires these of me he pays me interest for them Matth. 19.29 But if he did not yet the Price of my Soul in ordinary Gratitude may deserve the life of my Body for what can a Man give in Exchange for his Soul Matth. 16 26. CHAP. XIII Concerning the putting off the Old Man and 1. What it is NOW concerning the putting off the Old Man two things are considerable 1. What this Old Man is 2. How we must put him off For the former it is nothing but that Ataxy Disorder and Corruption which by sin did fall upon our Nature It is not our Nature in its essentials for that is still good but the absence of the Goodness and Perfection of the reasonable Soul which consisted in the Conformity to the Will of God which is the Beauty and Perfection of every thing And from this disorder in the Soul proceeds the disorder in the Life and Actions And this Old Man hath a double strength and advantage uâ—on us 1. In it self the Corruption and Disorder is so universal that the whole Soul is bound under it it hath no supplies of its own to rescue it self for they are all corrupted it is therefore called a Dominion of Sin Rom. 6.12 a body of death Rom. 7.24 a Law of Sin bringing the Soul into captivity Rom. 7.23 2. Accidentally the Prince of the Power of the Air taking advantage of this confusion and disorder of the Soul gets as it were into it and so worketh in the children of disobedience Ephes 2.2 inhabits it as his Castle and useth the Faculties of the Soul as the Weapons wherein he trusteth became a Ruler of Darkness in the Soul Eph. 6.12 Is Judas covetous the Devil gets into that covetousness and acts it even unto the betraying of the Lord of Life Luke 22.3 Is Peter lifted up upon his Master's atâ—estation of his Confession the Devil gets into that Pride and he becomes a tempter of our Redeemer Matth. 6.23 Is a Man immoderately angry the Devil gets into that Anger and will turn it into Malice Ephes 4.27 The Prince of the World could get no advantage upon our Redeemer he had nothing in him John 14.30 but so much of the Old Man as remains in us such a party hath the Devil in us to entertain nourish and actuate his temptations We shall therefore consider wherein this Corruptition or Deficiency in our Soul consists It is in every part and faculty of the whole Man as may evidently appear by tne enumeration of particulars 1. In the Vnderstanding there wants Light Rom. 1.21 Their foolish heart was darkened Ephes 4.18 And from hence the imaginations become vain Rom. 1.21 and not only vain but evil and continually evil Gen. 6.5 pursues unprofitable Curiosities Acts 19.19 Lusts of the Mind Ephes 2.3 Fables and impertinent Questions Tit. 3.9 1 Tim. 1.4 vain deceit Colos 2.8 It wants a capacity to discern things of greatest concernment 1 Cor. 2.14 the best habits of the Understanding are corrupt The Wisdom of the World is not only Foolishness 1 Cor. 3.19 but Enmity to God is earthly sensual devilish James 3.15 These and the like are the Old Man in the Understanding for the Light being either out or dim the actings of the Understanding are irregular and it is one of the great works of Christ in our renovation to give us the Spirit of a sound Mind 2 Tim. 1.17 2. In the Conscience This is the tenderest part of the Soul the receptacle of that Light and Authority of God which he hath left in us to be our Monitor and his Vicegerent Rom. 2.15 And yet the Old Man hath mastered and corrupted this also puts it awry or out 1 Tim. 1.19 defiles the Mind and Conscience Tit. 1.15 sears the Conscience so that it is insensible and past feeling Ephes 4.19 And if the Conscience be so vigorous as not to be stifled by means of this
Of the Supream End of Man. Page 61 CHAP. V. Of the Means of attaining the Supream End of Man. Page 80 CHAP. VI. Of the Credibility of the Sacred Scriptures Page 99 The CONTENTS of the CHAPTERS OF THE SECOND PART CHAP. I. OF the Existence and Attributes of God. Page 117 CHAP. II. Of the Acts and Works of God and 1. Of his Eternal Counsel Page 123 CHAP. III. Of the Execution of the Eternal Counsel of God in his Works of Creation and Providence Page 145 CHAP. IV. Of the Providence of God in special concerning Man in order to his supream End. Page 150 CHAP. V. Of the Restitution of Man by Christ Page 169 CHAP. VI. Predictions and Types of Christ Page 176 CHAP. VII Of the Efficacy of the Satisfaction of Christ and the Congruity of it to right Reason Page 195 CHAP. VIII Of the great Work of our Redemption What it is How effected and for whom Page 201 CHAP. IX Of the Means which God hath appointed to make this Sacrifice of Christ effectual viz. Vnion with Christ and how the same is wrought on God's part Page 231 CHAP. X. How our Vnion with Christ is wrought on Man's part viz. By Faith Hope and Love. Page 243 CHAP. XI Why or by what reason the act of Faith worketh our Vnion with Christ and so our Justification in the sight of God. Page 262 CHAP. XII The Effects of our Vnion with Christ Page 268 CHAP. XIII Concerning the putting off the Old Man and 1. What it is Page 276 CHAP. XIV How the Old Man is to be put off and 1. by Repentance Page 288 CHAP. XV. Of Mortification and the Means thereof and 1. Of Meditation Page 295 CHAP. XVI Meditation of the Vnreasonableness of the Dominion of Lust Page 302 CHAP. XVII Of Prayer Page 324 CHAP. XVIII Of Watchfulness and first in respect of God. Page 328 CHAP. XIX Of Watchfulness in respect of our Selves our Senses Words and Appetite Page 332 CHAP. XX. Of Watchfulness over our Affections and Passions of Love Anger and Fear Page 335 CHAP. XXI Of Watchfulness over our Hope Confidence and Joy. Page 343 CHAP. XXII Of Watchfulness over our Grief 1. In reference to God for Sin 2. In reference to Externals Page 353 CHAP. XXIII Of Watchfulness over our Will Conscience and Spirit Page 364 CHAP. XXIV Of the new Life or Sanctification and the necessity of it Page 379 CHAP. XXV Of the Means of Sanctification and 1. On God's part his Word and his Spirit Page 386 CHAP. XXVI Of the Means of Sanctification 2. On Man's part viz. Faith Love Fear Hope Page 392 CHAP. XXVII Of the Extent and Degrees of Sanctification Page 403 CHAP. XXVIII Of the Parts of Sanctification and 1. In reference to our Selves Sobriety Page 413 CHAP. XXIX Of Sanctification in reference to our Neighbour viz. Righteousness the Habit and Rule of it Page 435 CHAP. XXX Of the general Precepts of Righteousness given by Christ and 1. Loving our Neighbour as our self Page 447 CHAP. XXXI Of the second general Precept of Righteousness Doing as we would be done unto A Brief Astract of the Christian Religion Page 461 Considerations Seasonable at all Times for the Cleansing of the Heart and Life Page 475 A SUMMARY Of what is contain'd in this DISCOURSE OF THE Knowledge of GOD and of our Selves PART I. By the Light of NATURE Chap. I. Of the Attributes of God I. OF Knowledge what it is and how wrought Page 1 2 II. That there is a First Being and Cause of all things Page 4 What may thence be deduced concerning it Page 7 viz. 1. His Eternity Page 8 1. Without Beginning ibid. 2. Without Succession ib. 3. Without End. Page 9 2. His Immensity which includes His. 1. Exemption from Circumscription Page 10 2. Omnipresence ib. 3. Exemption from Succession or division of Parts Page 11 3. His Indivisibility in Opposition to 1. Divisibility ibid. 2. Multiplicity ib. 4. Simplicity Page 12 5. Perfection Page 13 Whence it followeth That he is 1. A most pure Act. Page 14 2. A substantial Act. ibid. 3. Ens vivens Page 15 4. An Intellectual Being Omniscient ib. 5. Ens Liberrimum Page 16 6. Ens summe Bonum ib. Whence arise these Conclusions 1. That he is perfectly happy Page 17 2. The supream End of all things Page 18 7. Most just Page 21 9. Immutable Page 24 Chap. II. His Acts Immanent and Emanant Page 25 1. Creation Page 27 28 2. Providence disposing all things to their several Ends. Page 31 In respect of 1. Himself Page 32 2. The things produced viz. ib. 1. Natural Page 33 2. Contingent Page 35 3. Voluntary Page 36 Ch. III. Of Man considerable in 1. What he hath in common with other inferiour Beings Page 40 2. His Eminence above them in his Soul 1. It s Substance which is 1. Immaterial Page 40 2. Immortal Page 41 2. Its Faculties Page 44 Page 1. The Vnderstanding which hath Page 1. A threefold Power 1. A Receptive or Passive Page 45 2. Retentive ib. 3. Active or discussive Page 46 Page 2. Several Acts and Habits as 1. Knowledge Page 46 2. Wisdom Page 48 3. Conscience Page 51 Page 2. The Will its motion in respect of 1. The Object Page 56 2. Principles Page 58 The immediate Cause of Man's miscarriage Page 1. His Vnderstanding Page 2. His Will. Chap. IV. The Supream End of Man I. What viz. a Good commensurate to the Soul and therefore 1. Immaterial Page 63 2. Immortal Page 64 3. Distinct from the Soul it self Page 65 4. A true and real Good. Page 66 5. An infinite and Vniversal Good. ibid. And therefore nothing but God himself Page 67 II. And how that may be that God can be the adequate Object of Man's Felicity Page 68 Chap. V. The Means to attain it 1. What naturally they were ib. 2. Whether still the same Page 84 1. The Defects in 1. His Vnderstanding ib. 2. His Will. Page 89 2. The Consequents Page 92 3. What now for his Restitution Page 93 1. Not any thing in Man or the Creature ib. 2. But by God 96. revealed in The Holy Scriptures 98. their Châ—p VI. 1. Credibility Page 99 2. Contents v. Part 2. OF THE Knowledge of God and of our Selves PART II. By the Sacred Scriptures Pag. 117. THE Contents of the Holy Scriptures concerning I. God 1. His Existence Page 117 2. His Nature and Attributes Page 118 3. Manner of Subsistence Page 122 4. Acts and Works Page 123 II. His Counsel which is 1. Eternal Page 123 2. Immutable Page 125 3. Free. Page 126 4. Wise ibid. Which is eminent in 1. Predetermining the means Page 127 2. So as they move according to their own Nature whether 1. Necessary Page 129 2. Voluntary Page 131 3. Contingent Page 133 3. Independent upon one another ib. 5. Irresistible Page 135 6. Vniversal ib. Two Difficulties How the Predetermination 1. Of the Acts of voluntary Agents can consist with the Liberty of
inconsistent with his Simplicity so that his Essence is his Goodness and his Goodness the same with his Essence which is also to be observed in all his Attributes though our Understanding cannot apprehend this Indivisible Being all at once but step by step And from hence it follows that whatsoever may be affirmed concerning his Essence may be likewise affirmed concerning his goodness viz. 1. That it is Infinite for so is his essence The Essential goodness of an Infinite Being must needs be Infinite and hence it is not capable of any increase or diminution and therefore the production of the Effects and the Communication of his goodness to them did neither add unto nor take from his goodness 2. That it is Perfect for that which is Infinite must needs be Perfect because it excludes any mixture of any thing that is not good 3. That it is Eternal that is evident for it is the same with his Eternal being Now from this consideration of the goodness of the first Being arise these Conclusions 1. That he is Perfectly and self-sufficiently Happy because in the enjoyment of himself he enjoys an Infinite goodness which is the same with his being and impossible to be severed from it Good is of its own nature the object of desire the desire and the object being severed breedeth pain and unhappiness the conjunction of good to the desire is fruition and if the good be proportionable to the desire of it then in the Union of that good to the desire there is a full rest and complacency Now the first cause is moved with an Infinite love as I may with fear say to that Infinite good which is most Essentially and Indivisibly the same with himself and consequently he hath an Infinite rest and complacency in himself and that without the contribution of any thing without him for he had the same boundless happiness in himself before the existence of any effect as he had after because he had the same measure of goodness and the same perfect fruition of it before any such production as after the productions of new effects are the emanations only of his Essence and produced no alteration in him neither did it dilate his Essential goodness or add a new degree of fruition of good to what he before had for he loved the productions of his Will in himself and for himself 2. That the First Being as it is the First Cause of all things so it is the Supream End of all things because he is the Supream Good and the only adequate object of himself So that in the production of any effect the effect that was produced or any thing without the First Being could not be the ultimate End for which it should be produced for his Will was and is filled with an Infinite Good viz. himself So that it was impossible he should take any thing into that Will which was not in order to himself He made all things for his own self And upon this ground it follows that nothing without him is an End to it self because he that is the First Cause of all things must needs be he that must be the Master and appointer of the End of all things so caused 3. From hence it follows that all the Goodness that is in the Creature is nothing else but the print or impression of that Goodness which is in the First Being though according to the different degrees of things the impressions are more or less genuine for it is impossible that any thing can be denominated Good but by a conformity in some measure to that which is the First Goodness That conformity is nothing else but that impression of Divine Goodness upon the Creature This impression of the Goodness of the First Cause upon the Creature is not by any transmission of any part of the Essential Goodness of the First Being into the Effect for that is incommunicable nor by any physical action of that Goodness upon another thing but the mere will of the First Mover Now we find a fourfold Goodness in the Creature 1. An Essential Goodness which is communicated with the very being of it thus every thing that is is Good in it self though relatively it may be evil because in that it is it is conformable to the First Cause who wills it to be This Goodness in any being is that by reason whereof every thing desires it self and is moved to its own preservation and is intrinsecal to the being of the thing 2. An Intrinsecal but not an Essential Goodness when a thing hath all those qualities or requisites in it self which are suitable and conducible to those acts and operations that belong to the degree of its being and the variety of the degrees in these qualities denominate it more or less Good thus were all Creatures in their Original perfectly Good though every kind had a several degree of Perfection yet every thing had a perfection in its kind This Goodness is likewise communicated from the First Being And the suitableness of those qualities in the creatures to the exigencies of their own conditions do most evidently manifest the impression of that Goodness that is in the First Being 3. Relative or Communicative Goodness viz whereby one thing is conducible or useful for the preservation or perfection of another thing and is therefore desirable or good for it for though the Essential Goodness of any thing being as indivisible is the Essence it self and therefore in that abstract notion is not capable of degrees yet there are degrees of perfection which a finite being is capable of and different degrees of perfection in several beings in their concrete notion as a Man is a more perfect being than a Beast a Spirit than a Man though one be as equal a being as the other This then imports four things 1. A Vacuity or absence of some Good whereof that being is receptible and consequently a receptibility of that which may supply it 2. A Motion or Desire of that being that hath this vacuity and receptibility unto that which may supply it and a desire of Union to it this it hath from the cause of its being for the cause of its being must needs be the cause of this appetite or motion to its farther perfection and this is sometimes so strong and active that it carries the creature by way of consequence to the destruction of that being which at present it hath to attain a higher being 3. A proportion between the Vacuity or necessity of the subject desiring to the thing desired as a Man to supply his Hunger desires not Cloaths but Meat and when cold desires not Meat but Cloaths because these hold proportion to that exigence that the creature desires to fill And hence it is that Temporal Good satisfies not a Spiritual substance nor a Spiritual Good satisfies a Carnal substance because they are not proportionable 4. An Activity in the Good desired to apply it self to the supply of that
exigence which desires it and to unite it self to it All these do infallibly evidence the Goodness of the First Being communicated to the second Being for who put into the Creature a Motion or desire to unite it self to that which might supply its want who framed a proportionable Good to that Vacuity and desire who placed that Activity in any thing to let out and unite that Goodness that is in it to that desire and Vacuity the very warmth of our Cloaths the nutriment of our bodies do bespeak an Infinite Rational Communicative Goodness that defined these correspondencies and hath taught the creatures those mutual motions for their own and each others Good while they themselves know not what or why they do it 7. From the former considerations it follows most evidently that he is most Just and that it is impossible he can be otherwise and this as it necessarily results from the admission of his Goodness for Justice is nothing else but Goodness in a rational Being indued with Will so it flows from this consideration that he is the First Cause of all things Nothing can be said Vnjust which is not contrary to the prohibition of some Law given by something that can exact obedience to it Nothing can give the First Being a Law or Rule but his own will and consequently he can do nothing but what is most Just because it is impossible that any thing else can be a Rule of Justice but himself not any thing without him for then he were not the First Being not his creature for over that he hath a most supream and absolute dominion How can that which receives his being his subsistence his rules of Justice from the First Being prescribe a rule to him by whom it is or exact the performance of it So that nothing can be the rule of Justice to him but his own will and therefore what he wills cannot be but Just because he wills it and as it is impossible for him to act but what he wills so it is impossible for him to will but what is Just because his will is the only rule of his Justice and though ex natura rei he might have willed what he doth not will yet that which he had so willed had been just yet de facto the act of his will being Eternal and immutable it is impossible any unjust thing should be done by him because impossible he should do contrary to his own will which is the only measure and rule of Justice And from this we may clearly evidence 1. That there is a most absolute unlimited Dominion and Power in the First Cause over its Effects and he is bound unto it by no other obligation but his own Will which though it doth manifest it self in all Mercy and Tenderness and Goodness and Wisdom towards it yet it is only because it is his Good will so to do 2. That therefore whatsoever Rule or Law the First Cause doth prescribe to his creature that is capable of a Law it ought unquestionably to be submitted unto for what soever he wills must needs be just inasmuch as there is no measure of Justice or Injustice but his will although we are not to look upon any thing required by the First Cause but flowing from a most Wise as well as a most absolute Will and so holding a proportion with the ability of that creature from whom it is required 3. From hence we find where is the Original of all Justice in the World it must all be resolved into that will of the First Cause and that in a double respect 1. In respect of Conformity for were there no precise Law given to rational creatures it is true there could be no Obligation yet a Conformity in the actions of rational creatures to the similar actions of the First Cause towards his Creature would be Comely and Just in a rational Creature and questionless as the irrational Creatures have certain Instincts planted in them by their first creation which though they are not properly Laws but Inclinations to Man as he came out of the hands of his Maker with the impression of his Image upon him had some conformity to the supream Justice without any reference to any Command which is not clean lost but even in Men without education doth strangely manifest it self in divers particulars 2 In respect of Obligation for there can be nothing imaginably Unjust without these two considerations viz. 1. A Law commanding or forbidding a thing under a pain whatsoever falls not within the command or Prohibition is permitted and cannot be unjust 2. A Power to exact an Obedience to that Law and to inflict the punishment that follows upon the breach of this Law. Otherwise the Law were ridiculous and vain Now as to the first without all question the First Cause in the first creation of reasonable creatures did by what way we know not give him a Law whereby he should live and which he traduced to his posterity as the Commands of the First Cause though in succession of time those grew weaker and corrupter every day than other These are those Jura Naturalia which have an influence into all the Laws of Men as to worship God to keep our Promises c. and when we come so far as to be perswaded that they are the Laws of God then it binds in a fear to offend because thereby we become liable to punishment which we are sure he hath Power and Right to inflict his Power being universal and unavoidable and his Right and Dominion over his creature absolute and uncontrolable Thus we find a plain Obligation in those Laws that are given by the First Cause and consequently admitting such a Law we have a clear Rule whereby to measure what 's Just and what 's Unjust and when I can resolve any thing into the Command or Prohibition of this Law I find my self bound in Conscience viz. under pain of Guilt to obey If I enter into a society and agree to be bound by the Laws that the greater number of that Society makes they make a Law here be now but two things that can bind me to observe this Law and consequently to denominate my disobedience thereunto Unjustice viz. The Power of the Society but that is but a thing extrinsecal I may avoid their power and then I am absolved and if external power were enough to denominate my disobedience Unjustice then if I could procure a power to overmatch theirs their obedience to their own Law were injustice The Promise and agreement to submit to that Law so made but what is that that binds me to keep my promise if nothing binds me to it then is not my disobedience any Unjustice for the obligation of the Law is resolved into my agreement and if nothing above me bind me to keep my agreement I have no obligation at all upon me therefore the Dominion Power and Justice of the First Cause is the only Bond
compass them yet a wise Statesman according to the convenience or exigence of the Publick can manage and order this Ambition and the Satisfaction thereof unto a higher End which the other never so much as dream'd of As we therefore divide all Beings and Causes into First and Second so we distinguish all Ends into the Ends of the First Cause and of Second Causes Touching the End of the First Cause we say it is twofold 1. That which is the End in respect of himself This is nothing but the Satisfaction of his own Will. As we must resolve the being of all things into the Will of the First Cause in point of Efficiency so in this respect we must resolve all things into that same Will in point of Finality and this is the most adequate and Ultimate resolution of all things they are because he wills them to be For the First Cause being absolutely and infinitely Perfect and Good cannot originally be moved by any thing without him that would import a Passibility viz. to be moved and impulsed to any thing by any thing without him and an Imperfection which might be supplyed by the acquisition of that End for which he works both these are necessarily to be admitted in any case where any End extrinsecal to the Efficient it self is admitted for 1. the End hath an impulsion or action upon the efficient and 2. it necessarily supposes a vacuity or emptiness quoad hoc which shall be supplied with that End acquired be it an End of Supplement or Delight Neither of these are possibly to be admitted in the First who is an Infinite Good commensurate to the Infinite measure of his own Will. The Final Cause then of all things is He wills because He wills His Glory is a consequence of his Work in the Work not the ultimate End of his Work because nothing that he made can contribute ought to his Glory or Happiness 2. In respect of the thing produced the ordination of every particular thing to its particular End either in order to it self or to some thing else or both the Intermediate Ends of all things being different according to their several natures and the several dispensations of the Divine will. That this may be so is evident upon the consideration of that Infiniteness of Wisdom Power and Presence of the First Cause which before is considered and that it must be so is likewise evident upon the consideration before expressed viz. that the Will of the First Cause is the Cause of all beings and operations in the World Nothing can be unless he wills it to be and this will must needs be extended to every individual thing and motion in the World for as well as any might evade the determination of his will all things might There be three degrees of things Natural Contingent and Voluntary Now the Means of carrying things merely Natural to their several Ends ordinarily is that Rule and Order which he hath set in things Natural and those Propensions and Inclinations which are planted in things to the observance of that Law. Now this hath a threefold reference to the First Cause 1. Of Position or giving for it is not imaginable that this Rule was taken up by the things themselves the Law of Nature and the Frame order and Course of thing according to that Law doth most necessarily conclude a Lawgiver and although the motion of the Law or Rule of Nature is for the most part uniform yet it doth in no sort follow that therefore it moved not from a voluntary Agent But though it infinitely speaks his Wisdom that did so foresee and order all things that one uniform Law or Rule should serve without any alteration for a change of a Rule imports Imperfection in the Rule and a want of foresight in him that makes it of those emergencies that induce such an alteration Now in as much as nothing could be but it was first in the Will of the First Cause and consequently in his Knowledg all those Propensions Rules and Orders of Nature which he hath put into things are exactly subservient to those purposes and consequently to the effects produced by it 2. Of Concurrence with it all things depending upon the First Cause as well in the support as in the Original of its subsistence 3. Of Subordination to it Hence it is that extraordinarily the Ordinary Rule of Nature is intermitted for though the most exact uniform Rule unalterable in the least point may nevertheless proceed from a Free Agent because the uniformity of the Rule proceeds not from it self but because the First Cause wills it to be so and yet hath exactly fitted it to the bringing about his Ends yet because Mankind is apt to mistake sometimes there is an intermission or interruption of that Course of Nature this Subordination likewise appears by the Direction and forming of it to special purposes wherein whiles the Second Cause moves according to the Rule of Nature that is set in it yet by the Concatenation and Conjuncture of other things which happily moved naturally thither some strange effect is produced beyond the reach of that Natural Agent as when an Artificer by conjuncture of several things together makes use of the natural motion of the Lead poise to work a circular or other strange motion in a Clock or Engine Now the Law or Rule of Nature as in divers other particulars so in these it most evidently sheweth it self to be nothing else but the Course that the great Master of the World hath put in things 1. Those Propensions that are in things for their own Preservation and Protection Hence those motions of Inanimate things as it were to their several homes and stations appointed by the First Cause Multiplication of their kinds Specifical Inclinations incident to a whole kind 2. The Subserviency of one thing to the use and exigence of another wherein for the most part the more Imperfect is still subservient to the more Perfect and all to Man. 3. The Disposition of things in those places and ranks as may be most usefull and as may best prevent that disorder and confusion which contrary qualities would produce as appears in the Elements in hurtful creatures 4. The Subordination of the particular Inclinations and Dispositions of any particular to the prevention of that which is contrary to the Law of the universe 5. The admirable Concurrence of things indued with contrary qualities and destructive each to other in tâ—â—â—onstitution of mixt bodies shewing a hand that tempers and overrules them in their operations and causalities 2. Contingent Effects In reality there is nothing in the World Contingent because every thing that hath bin is or shall be is praedetermined by an Immutable Will of the First Being But we therefore call a thing Contingent because either we find no constant Rule or determination of the immediate cause to the production of the effect or an effect resulting out of the conjunction of
known of God is manifest in them for God hath shewed it unto them 2. The Law pronounced given to the Jews upon Sinai 3. The Gospel of Christ shewing us what is to be believed and what to be done When the great God comes to Judge the World he will judge it according to the several Dispensations of Light Rom. 2.12 For as many as have sinned without the law shall also perish without the law and as many as have sinned in the law shall be judged by the law There is light enough or neglect enough in the most ignorant Soul in the World to charge with Guilt enough for Condemnation though he never knew of the Law promulgated to the Jew or were bound by it As we there find the division of condemned persons unto such as sin without the Law and under the Law so we find another division 2 Thes 1.8 Taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ This seems to contain these two Rules whereby the Gentiles should be judged 1. Ignorance and want of Fear of God for such to whom the Gospel was not preached this was unexcusable ignorance and disobedience Rom. 1.20 2. Unbelief and Disobedience of the Gospel of Christ And though this be a high Truth that is not discovered by the Light of Nature yet being discovered it is an offence even against the Law of Nature not to believe it because a most high and absolute Truth 3. Not to love it and consequently obey it because the means to attain the most high and absolute Good. And as every Sin is an aversion from the chief Good either to that which is a lesser or no Good so it is impossible but the aversion from the greatest Good must needs be the greatest Sin even by the Rules of sound Reason Both these we find plainly set down John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him John 3.19 This is the condemnation that light came into the world and men loved darkness rather than light as if he should have said that it is the most reasonable and natural Principle for reasonable Creatures to entertain and obey that Rule which will conduct them to the highest Good and therefore the condemnation of such as neglect is most reasonable and the rather for that this proceeds not originally from Ignorance but from the Perverseness of the Heart in preferring Darkness before Light. So that as Infidelity is the cause of Condemnation John 3.18 So this want of Love of the Light is the great cause of Infidelity And though Man hath put himself in that Condition that he cannot come to Christ or entertain this chiefest Good except the Father draw him John 6.44 Yet this doth neither excuse him from sin or guilt because as in the first Man he willingly contracted this disability so he doth most freely and voluntarily affect it though he sins necessarily in rejecting the Light yet he sins voluntarily Now concerning those several places in holy Scripture that seem to infer the Vniversality of an intended Redemption John 3.17 John 12.47 1 John 2.2 1 Tim. 2.6 1 Tim. 2.4 1 Cor. 15.21 It may be considerable whether the intention of those places be that the Price was sufficient for all the World so that whosoever shall reject the offered Mercy shall never have this excuse that there was not a sufficiency left for him Or whether it be meant that Christ by his Death did fully expiate for all that Original Guilt which was contracted by the Fall of Adam upon all Mankind but for the Actual Offences only of such as believed that so as the voluntary sin of Adam had without the actual consent of his Posterity made them liable to Guilt so the Satisfaction of Christ without any actual application of him should discharge all Mankind from that originally contracted Guilt These disquisitions though fit yet are not necessary to be known it is enough for me to know that if I believe on him I shall not perish but have everlasting Life John 3.16 And that all are invited and none excluded but such as first exclude themselves CHAP. IX Of the Means which God hath appointed to make this Sacrifice of Christ effectual viz. Vnion with Christ and how the same is wrought on God's part 4. WE come to that Means which the Will of God hath appointed to make this Sacrifice Effectual for us God in his Eternal Counsel foreseeing the Fall of Man did from all Eternity covenant that the Eterval Word should take upon him Flesh and should be an all-sufficient Mediator between God and Man and to that End did furnish this Mediator with all things necessary for so great a Work Colos 1.19 For it pleased the Father that in him should all Fulness dwell Fulness of the Godhead Colos 2.9 For in him dwelleth all the Fulness of the Godhead bodily Fulness of Grace John 1.16 For of his Fulness we receive Grace for Grace Fulness of Wisdom and Knowledge Colos 2.3 In whom are hid all the treasures of Wisdom and Knowledge Fulness of Perfection Ephes 4.13 The measure of the stature of the fulness of Christ A Fulness of Life John 1.4 In him was life and the life was the light of men John 5.27 As the Father hath life in himself so hath he given to the Son to have life in himself A Fulness of Love Ephes 3.19 And to know the love of Christ passing knowledge All the Promises of God are in him and put into him as into a Treasury and bottomed upon him 2 Cor. 1.20 In whom all the promises of God are yea and Amen And this Plenitude of Christ was therefore in him that from him it might be communicated according to the Exigence of those for whom he was a Mediator for although the Plenitude of the Divine Nature was absolute and no way in reference to the Business of the Mediatorship yet the communication of that Plenitude to Christ as one Mediator was in order to his Office. And this Fulness of Christ was necessary to supply that Emptiness which was in Man by sin He stood in need of a sea of Love to redeem him and Christ was not without riches of Love and Compassion he had lost his Life The day that thou eatest thou shalt die the death and there was as well a Quickning as a Living Life in Christ to revive him Ephes 2.1 Those who were formerly dead in trespasses and sins hath he quickned Colos 3.4 When Christ who is our life shall appear Man had lost the whole Image of his Creator Christ who was the express Image of his Father re-imprints it again by forming himself in us Colos 3.10 Renewed in knowledge after the image of him that created him Ephes 4.24 Put ye on the New Man which after God is created in righteousness and true holiness The nature of Man is corrupted and Christ hath a
and Happiness to them that believe on Christ the Soul resteth and trusteth in the Truth and Power of God in Christ for it 2. In that the Faith of both had a termination in Christ though theirs more indistinctly and confusedly in respect that the same was not so clearly revealed unto them In that Promise to Abraham In thee shall all nations of the earth be blessed wherein the Gospel was preached to Abraham Galat. 3.8 Abraham did see Christ and rejoyced John 8.56 And so for the rest of those ancient Fathers Rom. 10.4 They drank of that spiritual rock that followed them and that rock was Christ Now the Effects of Faith are of two kinds 1. In reference to God our Justification God having of his free Goodness exhibited the Righteousness of Christ and his Satisfaction to be theirs that shall truly know it and rest upon it Rom. Chap. 3 4 5 c. Galat. 2.16 2. In reference to us Peace with God Rom. 5.1 In him that is our Peace-maker Humility because the Righteousness whereby we are justified is none of ours Rom. 3.27 Where then is boasting worketh by Love Galat. 5.6 2. Hope is but modally or objectively distinguished from Faith for the same spiritual Life which is wrought in the Soul and brings Light with it when it looks upon Christ with Dependance and Recumbency is called Faith when it looks upon the fulfilling of these Promises yet unfulfilled with Expectation and Assurance is called Hope They are but the actings of the same spiritual Life with diversity only 〈◊〉 to the diversity of Objects Hence they are many times taken for the same thing Heb. 11. 〈◊〉 the substance of things hoped for Ephes 4.4 One Hâ—pe of your calling Galat. 5.5 We through the Spirit wait for the Hope of righteousness by Faith Rom. 8.24 We are saved by Hope 1 Pet. 1.4 Begotten again unto a lively Hope And the Fruit of this Hope must of necessity be Joy Reâ—â—ycing in Hope Rom. 12.12 And such a Joy as at once takes off the vexation sorrow and anxiety that the greatest Affliction in this world can afford and likewise the fixing of the Soul with over much Delight upon any thing that it here enjoys because it looks beyond both upon a Recompence of Reward that allays the bitterness of the greatest Affliction 2 Cor. 4.17 18. Heb. 11. and allays the Delight of the greatest temporal Enjoyment Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt Purifies the Heart John 3.3 He that hath this hope purgeth himself even as he is pure that is winds up his Heart to such a Condition as is suitable to his Expectation 3. Love This is that first and great Commandment Deut. 6.5 Matth. 22.37 And therefore is the fulfilling of the whole Law Galat. 5.14 Rom. 13.8 Because it puts the only true and active Principle in the Heart which carries him to all true Obedience It is the highest Grace 1 Cor. 13.13 And that wherein consisâ—ed the Perfection of Humane and Angelical Nature because it was not only his Duty but his Happiness It was his Duty because the chiefest Good deserved his chiefest Love even out of a Principle of Nature and his Happiness because in this regular motion of the Creature to his Creator God was pleased to exibit himself to his Creature and according to the measure of his Love was the measure of his Fruition And in the Restitution of his Creature God is pleased to restore this quality to the Soul Gal. 5.22 The first fruit of the Spirit is Love 2 Tim. 1.7 The Spirit of Love 1 Tim. 1.14 with Faith and Love 2 Thes 2.10 receiving the Love of the Truth Ephes 4.15 speaking the truth in Love Jude 21. keep your selves in the Love of God now this Love is wrought by a double means 1. By the Knowledge of God as he is the Best and Universal Good and therefore it is impossible that there can be the true Knowledge of God but there must be the true Love of God 1 John 4.8 He that loveth not knoweth not God And this is an Act grounded upon a rational Judgment which even by the very Law and Rule of Nature teacheth us to value and esteem that most which is the greatest Good. 2. By the Knowledge of the Love of God to us The absolute Goodness of God deserves our Love but the communication of his Goodness to his Creature commands it The former doth most immediately work upon our Judgment and so is a love of Apprehension the latter upon our Wills and so is a love of Affection and yet both upon right Reason for as the Law of Nature teacheth us to love the Chiefest Good so the same Law of Nature teacheth us to love those most that do us most Good and consequently love us most Now when God by his Spirit sheds abroad his Love into the Heart and we once come to know the Love of Christ passing Knowledge Ephes 3.19 The Soul even out of a natural ingenuity being rescued by the Spirit of God from that malignity that sin and corruption had wrought in it cannot chuse but return to God again that hath done so much for so undeserving a Creature And therefore this was the great Wisdom and Goodness of God in sending Christ in the Flesh to die for us when we were Enemies and in revealing that Goodness of his therein that in a way proportionable to the conception and operation of our Souls we might understand the greatness of his Love to us 1 John 3.16 Hereby perceive we the love of God 1 John 4.9 In this was manifested the love of God Ephes 2.4 But God who is rich in mercy for his great love wherewith he loved us even when we were dead c. God commandeth his love to us c. All which being brought to a Soul that hath life in him must needs work Love to God again 1 John 4.19 We love him becâ—use he loved us first As it is the Love of God that gives us Power to love him for it is the first cause of our Happiness and consequently of our Love to God wherein consists our Happiness so it is the immediate cause of our Love to him When the Soul is convinced of so much Love from so great a God to so poor a Creature in very Ingenuity and Gratitude it cannot chuse but return an humble and hearty Love to his Creator again Methinks the Soul in the contemplation of the Goodness and Love of God might bespeak it self to this effect So immense and infinite is the Goodness and Beauty of thy God that were thy Being possible to be independent upon him he would deserve the most boundless and infinite motion of thy Love unto him But here is yet farther infinitude added to an infinitude he gave thee thy Being from nothing which was an infinite act of his Goodness and Power unto thee and doth and may justly challenge the highest tribute of Love
will discriminate between the Man and his Fault and whiles it is angry with the Man yet it hates him not it will hate the Injustice of the Man and destroy that but not the Man it may be he hates me without a cause his Fault cannot justifie mine God hath given him a Being and is the only Lord of it and that Being of his is good and deserves my Love to preserve it his offence is the only object of my hatred and cannot give me a Commission to destroy the Subject It is true that in order to my preservation I may do such a thing as may be prejudicial to him that hates me with such moderation that the evil I do him must not exceed the evil that otherwise I might suffer by him for this is agreeable to right Reason But this must be without the least grain of Revenge so much as in my thought For all Revenge hath in it somewhat of Irregularity The great God to whom Vengeance alone belongs Rom 12.19 that is absolute Lord of his Creature and therefore can owe him nothing yet punisheth not by way of Revenge as a party injured but by way of Justice as the supream Judge that inflicted that Penalty that was annexed to his righteous Law when he gave it Nothing that one Creature could do to another could be said to be Unjust were it not that it is against the Law of this supream Law-giver and Judge and therefore Retribution in me that am injured is an act of Revenge in God an act of his Justice and when he inflicts his Punishment though in respect of me that suffered it is his Revenge yet in respect of his Law that is broken it is but his own Justice The Lusts of the Flesh There are certain Natural Propensions in us for the preservation of our temporal being and kind those are planted in our Nature by the God of Nature as well as in the nature of sensitive Creatures and are in themselves good when acted according to that Rule which God hath given unto us Those Rules are such as either are adequate to the Sensitive Nature viz. That they should be acted with due proportion and to the end for which they are so implanted in our Nature or such as are applicable to them in respect of that higher degree of Being that is in our Nature viz. that they should be acted with subordination to the dictate of right Reason And when either of these fail even these natural Propensions do become Lusts of the Flesh and fight against the Soul for they are not in their place and consequently breed a disorder in the Soul. This is easie to be seen in the consideration of both of these defects The Appetite of Eating and Drinking is no Lust but a Propension incident to our Nature for the Preservation of the Compositum But when a Man shall act it beyond its due proportion eat or drink to Excess or when a Man shall use it to a wrong End to eat or drink because he will eat and drink placing the end of his Appetite in the use of it now he transgresseth the first Rule he makes his Belly his God and his Appetite becomes a Lust Again if a Man shall give way to his Appetite though in a due proportion or to a due end yet if upon rational Circumstances a greater Good shall be thereby lost or a greater Evil thereby incurred then this Appetite becomes a Lust because it is out of its place and wants its due subordination to right Reason as when my eating or drinking shall scandalize my weak Brother for whom Christ died 1 Cor. 10.28 and thereby bring a greater loss to him than good to my self Again if either the Providential Dispensation of God or his Command be against it it makes the exercise of that Appetite to become a Lust because it wants that subordination to right Reason for it is the most uncontrollable Principle of Reason to bear an universal subjection to the Command and Will of God Thus when God by the course of his Providence called to fasting then to find slaying of Oxen and killing of Sheep the Appetite becomes a Lust Again when God forbad the eating of the Fruit of the Tree of Knowledge of Good and Evil then Adam's eating becomes a Lust and consequently a snare unto him for his sensitive Appetite was out of its place it should have been subordinate to his Reason but it was above it And these Excesses of the fleshly Appetite are expressed by several Expressions in the Word of Truth sowing to the Flesh Galat. 6.8 making provision for the Flesh Rom. 13. ult warring after the Flesh 2 â—or 10.3 walking after the Flesh Rom. 8.2 2 Pet. 2.10 viz. when a Man makes it his Business to study the desires of his fleshly Appetite and to fulfil it And the disorder that is wrought in the Soul by this misplacing of the sensual Appetite Ephes 4.19 Who being past feeling have given themselveâ— over to lasâ—iviousness to work all uncleanness with greediness Galat. 5.17 The Flesh lusting against the Spirit 1 Pet. 2.11 Fleshly Lusts warring against the Soul Rom. 1.24 given over to vile Affections Rom. 6.19 yielding your members servants to uncleanness Rom. 7.23 A Law in the Members â—arring against the Law of the Mind and bringing it into captivity It is a sad thing for any Man to think that such a disorder should be in the Soul that the nobler part born to rule should be a Captive and a Slave to the inferiour part of Man much more when that noble part shall become a willing Vassal and Prostitute to that part of Man which is no higher than a Beast and not only so but improve its own Ability Wit Skill and Power to make that part of our Nature below a sensitive Creature The Beasts as hath been observed before though their sensual Appetite be their highest Faculty and so moves not in a subordination to any higher Power yet they move conformable to the End for which those Propensions were implanted in them But when the sensual Appetite in Man hath captivated his Reason which should be her guide and ruler it is made the worse by her Prisoner and now its motions are not only absolute and without controll of Reason excentrick to that very natural Rule given to the motions of the same sensitive Appetite in the very Sensitives themselves And the reason is partly because the Wisdom of God hath given a kind of natural Law or Boundary to those Propensions in the Sensitives because they have no higher Power in them to regulate them but to Man he gave a higher Power to order and manage this sensual Appetite which Power having lost his sovereignty the sensual Appetite doth not only want his Bounds but also having corrupted and displaced that higher Faculty is again corrupted by it and made by her captive and at length by Custom the reasonable Soul becomes only an Instrument to contrive
make us more humble more thankful more watchful then they may justly make us more confident because then the Love of God comes in with his Blessings And then are External Blessings arguments of the Love of God when they teach the Soul as well to love God as to trust in him 2. When a Man shall argue a personal and special Love of God by the presence of External Priviledges when there wants sincere Obedience Jer. 7.4 10. Trust ye not in lying words saying The Temple of the Lord c. and therefore God sends them to the Example of Shiloh Ibid. Verse 12. And the reason why this must needs be as well a deceiving Inference as displeasing to God is because in truth in such a case the Soul placeth her ultimate confidence in these things and robs God of part of that Confidence which belongs unto him 3. When a Man shall argue the Love of God to him from his External Performances of those things which God commanded Isa 1.11 Amos 5.21 This hath this double Error in it 1. A grossly mistaken Apprehension of the Will of God which is most just as if the God that judgeth the Heart and measures all the Actions of Men by their Hearts should be pleased with the Shell of Duties and Obedience whereas the things that are so done as they are in themselves without the Heart but indifferent Actions and so cannot be pleasing so they are but hypocritical and false and must needs be displeasing 2. A sharing of our Confidence between God and our selves de quo infra 4. When a Man shall argue the Love of God as an Effect and Price of his Obedience and Sincerity towards him The Error in this is that in truth a Man makes himself his Confidence for he that trusts in the Love of God because he thinks he hath purchased or procured the Love of God doth in truth resolve his Confidence into himself Therefore look upon the best Dress of thy Soul thy Humility thy Faith thy Love thy Sincerity thy Obedience not as Causes of the Love of thy God or the Price or Purchace of it but as Effects and Evidences of his Love to thee Look upon thy Sincerity Love and Obedience to God as the fruit and sign of his Love that will make thy God thy Confidence not as the Purchace or Price of his Love for that will make thy self thy Presumption were they thy own thou owest them and infinitely more to thy Creator and therefore canst not deserve by them But alas they are not thine own his Love as it is the Motive of thine so it is the Cause of it and of all that can be acceptable to him 5. When a Man from well grounded Arguments of the Love of God to his Person shall conclude the Favour of God to his Actions without measuring of them by his Will. This was the Error of Josiah's Confidence 2 Chron. 35.21 22. he hearkened not to the words of Necho from the mouth of God and fell 6. When a Man who hath a sound ground of the Love of God unto his Person shall yet go along in any known or unrepented Sin. Such sins by any that hath entred into Covenant with God have more Malignity and Presumption in them than the very same sins committed by others because committed against more Light and against more Love and the Merciful God is yet a Jealous God and one that accepteth not Persons his ways are equal and uniform Ezek. 18.25 If the best of Men walk contrary to him it must of necessity be that he walk contrary to them and therefore he hates with the same hatred a course of sin even in his subject as well as in his enemy And the same sin that puts a Stranger unto God in the Condition of an Enemy puts a Subject in the Condition of a Rebel and therefore though he will not utterly take his loving kindness from them he will visit their transgression with the rod and their sins with stripes Psal 89.32 will hide his face from them Deut. 31.18 a frequent expression of God's withdrawing the Actual Communication of his Love and Presence even from his own Psal 30.7 Psal 74.9 11. Psal 69.17 What ever be the Purpose of God concerning thee be assured of this that so long as thou art in a course of sin against him though his Counsel concerning thee be not thereby interrupted yet till thy returning to him and repenting of thy sin the Actual Fruition of thy interest in him is interrupted thou art actually in the same condition if not a worse than before thy first Covenant with thy Creator and hast as little cause of Confidence in his Love now as thou hadst then And as the Act of thy Love to God is most apparently interrupted by this thy practice of a known sin till thy return so thou mayest most justly conclude an interruption of the Act of his Love to thee till thou return though that return of thine is the fruit of that Love which was still in him though thou didst go along in the frowardness of thy ways when God hides himself by reason of sin thy Instruction thereby is to seek him out otherwise that which thou callest thy Confidence may be thy Presumption and may cause the Wrath and Jealousie of thy Creator to smoke against thee because thou hast blessed thy self in thy Heart saying I shall have peace though I walk in the imagination of my heart Deut. 29.19 Every motion of the Heart to God if it be right is conformable to the Mind of God throughout When thy Life is sinful and thy Heart not humble suspect thy Confidence to have more of thy Corruption than of Grace in it Take heed to thy Joy. Regularly as is the object or measure of thy Love such is the object and measure of thy Joy Joy is nothing else but a result of the Soul in the fruition of what is loved yet though thou hadst a watch over thy Love before thou enjoyedst have a stricter watch over the temper of thy Spirit in thy fruition Look to the object of thy Joy thy evil Heart will rejoyce will glory in thy sin in thy shame unless thou hast a watch upon thy Heart folly and mischief will be thy Joy Prov. 10.23 Prov. 15.21 the fall of thine Enemy will be thy Joy and the Lord will see and it will displease him Prov. 24.17 thou wilt make Excess Impurity Oppression Cruelty Injustice Pride thy Joy and thy Delight Thy Affections are blind and mad and must be led Examine the object of thy Joy and consider beforehand whether there be not in it more cause of grief than of delight But suppose thy fruition deserve some delight God hath blessed thee with a good Wife which the wise Man calls the Crown of her Husband Pro. 12.4 with a numerous and hopeful Issue which the wise Man calls the Crown of Old Age Prov. 17.6 with a Good Name which the wise Man calls a
4.19 We love him because he first loved us this even natural ingenuity would challenge of us 2. A Love of Prudence as I may call it which is the only tolerable Self-Love in the World to love God because the fruition of his Favour and his Presence is our best Advantage as a most suitable Good. By this thou mayest easily find what should be the Object of thy intensest Grief Sin in others Psal 119.136 Rivers of waters run down mine eyes because they keep not thy Law But especially Sin in our selves that and only that can deserve our intensest Sorrow as the only thing that is contrary 1. To the Purity the Glory the Will of him that is the chiefest Good. Is he the chiefest Good then certainly whatsoever is contrary to his Purity Glory or Will cannot chuse but be the chiefest Evil and consequently the object of thy Hatred and of thy Grief Is thy Conformity to his Nature and Will the necessary consequence of thy Love unto him that then that spoils that Conformity to him cannot chuse but be thy Sorrow thou lovest him because he is Good and that Goodness in him which is the cause of thy Love must of necessity imprint upon thee a desire to have the like ground of Loveliness in thy self and this thy sin disappoints thee of 2. Contrary to that Gratitude that even natural ingenuity teacheth thee to return to an ordinary Benefactor Consider that great God whom thou hast offended hath freely given thee thy Being the greatest Gift that is possibly conceiveable and with thy Being hath given thee the Copy of his Mind and Will a most Reasonable and Just Command in the Obedience whereof consists thy Perfection and Happiness If he had given thee a rigorous and severe Law taking in the whole compass of thy Being or such a Law wherein thou couldst bave seen nothing but the Absolute Will of thy Creator yet the Debt thou owest thy Creator could not be satisfied with such a performance And now for thee to offend such a Law of such a God that hath given thee thy Being Again consider that when thy Maker could not by any imaginable Rule of Justice owe any thing to the exactest Obedience of his Creature yet such was his Goodness that he made himself a Debtor even to his own Creature entring into a Covenant of Life with him thereby to encourage his Obedience and this for no other cause but because his Mercy endureth for ever For can a man be profitable to God Job 22.2 And for a Man to sin against so much Condescension of an Infinite God to his own Creature Again consider when against so much Mercy and Love thou hast offended thy Maker and even by thy own Contract as well as by the Just and Universal Right that God had over his Creature hast forfeited thy Being to thy Creator yet he took not the advantage of it remitted thy Forfeiture and sent a Sacrifice in thy stead of his own providing with a message of a fulness of Love with a new Covenant of more easiness to perform and of more comfort in the performance with a Pardon for thy Sin and with a Reward for anothers Righteousness and when thou wert an enemy and dead in sins and trespasses sent his Son to his Creature to beseech Reconciliation and his Spirit to give thee Life to accept it and to seal thy acceptation of it with an earnest and an assurance of Life and Glory that by that Spirit and through that Son of his hath given thee Access unto his own Majesty a discovery of that Glory to the which thou art called Certainly these are the highest ingagements of Gratitude that are possible to be put upon a Creature and do therefore challenge even from natural ingenuity the highest Return thou canst make though it be infinitely short of what thou doest owe And yet after all this cross the Will of thy Creator that hath done so much for thee to forget the Love of thy Saviour and to crucifie him again to grieve that Spirit of Love and Purity that comes to cleanse thee and fit thee for thy Masters use and to seal thee to Life and Immortality to dishonour that Name by which thou art called to pollute that Conscience which thy Saviour hath washed with his Bloud to deface that Image and Superscription of thy Creator which he was imprinting upon thy Soul to prefer a base unworthy perishing unprofitable Lust or Vanity before the Honour of such a God the Love of such a Saviour the perswasion and importunities of such a Spirit before thy own Peace Perfection and Happiness to vex and oppress and despise the Patience and Bounty of him that hath done all this for thee and gives thee yet an hour of Life to consider of it and a Promise of Grace and Pardon after all this if thou canst but mourn over thy Sins thy unthankfulness thy unworthy and disingenuous dealing with thy God. Lay the weight of these and the like aggravations upon thy hard and stony Heart and bruise it into Tears of Blood for thy unkindness to so merciful a God. Thou canst not exceed in this Sorrow it is a Sorrow that springs from the Love of God in the Soul a Sorrow that will cleanse thy Soul a Sorrow that will bring thee to thy Maker a Sorrow that hath a Promise of Acceptation goes along with it a Sorrow that is mingled with Comfort even the presence of a Saviour and a Sorrow that shall end in a fulness of Joy. Sorrow for sin as for a necessary cause of misery may end in desperation because it ariseth from love of our selves but sorrow for sin as for an ununthankful return of so much Love from God cannot because the Love of God is under that Sorrow and the spring of those Tears is a spring of Life and Comfort 3. Contrary to that Good which we lose by it 1. Our Conformity to the Mind and Will of God is our Perfection and the nearer our Conformity comes to his Will the more perfect is our Being Sin which is a violation of that Will of his spoils and disorders this Conformity and so it interrupts that inherent Good which otherwise would be in us 2. As it destroys our Conformity to the Will of God and so spoils us of our inherent Good so it interrupts that â—ommunicative Good that Influence of Life and Comfort which we have from God It removes us to a greater distance from him it displaceth us from that Position in which and by which the Goodness of God should be derived and conveyed to us we are by it out of that Covenant that Promise which God hath made with his Creature we are by it without the comfortable Presence of God without that Confidence that we might otherwise have in him out of the Assurance of his Providence and Protection It makes our Souls in the midst of all Fruition of outward Blessings full of doubtful Anxieties Fears and