that it commandeth otherwise it threatneth the curse but Faith requireth onely that we truly believe 3. The righteousness of the Law coming from our selves should set up Merit and put away Grace but that of Faith which is from God taketh away Merit and setteth up Grace As there is a double keeping of the Law 1. A strict and exact keeping of it 2. An Evangelical keeping of it that is when we desire and endeavor to fulfil the Law in all things So accordingly there is a double curse 1. A curse that follows the breach of the Moral Law that belongs to all mankinde till they be in Christ 2. An Evangelical curse that follows upon the Evangelical breach of the Law This is the curse of the Gospel which cannot be repealed and is more terrible then the curse of the Law Which curse consists in four things 1. A separation from Grace Goodness and Holiness 2. A seperation from the presence of God that is from the joy influence and protection of God 3. A curse on the outward estate wherein a man may be cursed in the midst of plenty 4. The eternal curse at the day of Judgement And in this fourfold curse we must note that men may be cursed though the curse be not executed Though no man can perfectly keep the Law yet is it of most excellent use these three ways 1. To humble us in regard of our miserable estate hereby discovered 2. To be a Rule of good life unto us 3. To be a Schoolmaster to bring us unto Christ driving us unto him as our onely Refuge to be made righteous by faith Gal. 3.24 God willeth us to desire in this life the perfect fulfilling of the Law for these Reasons 1. Because in those that desire it he will at length effectuate it hereafter 2. That we may now go forward in godliness according to Gods rule 3. That by this desire of fulfilling the Law God may exercise us in Repentance and Obedience This perfection is here two ways to be understood 1. As it is opposed to imperfections and wants and this is perfection of degrees whereby the Law is kept without failing in any thing Thus no man can keep the Law 2. As it is opposed to hypocrisie and this is called perfection of parts whereby what is outwardly professed is inwardly embraced so that as the outward part maketh a good shew the inward part is also right and sincere Thus David Josiah and others are said to be perfect and not otherwise and thus every regenerate man can and doth approve himself in some measure for perfect though amidst great weaknesses Again a man may be said to be perfect 1. Comparatively in regard of others that are more imperfect 2. In endeavor when a man setteth himself so much as possibly he can to keep not some but all and every of the Commandments of God Though the Law is impossible even to the regenerate in respect of God that is as touching the perfect inward and outward obedience of the Law yet is the Law thus possible to them and them onely 1. As concerning outward Order and Discipline 2. By the benefits of Justification and Regeneration both which we obtain by Faith 3. As touching the beginning of inward and outward obedience in this life 1 Joh. 5.3 and as concerning the imputation of Christs Righteousness Christ fulfilleth the Law three ways viz. 1. By his doctrine 1. By teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and understanding thereof Mat. 5.6 7. and by restoring unto it his proper meaning and true use as when he corrected the corrupt interpretations thereof by the Pharisees 2. By revealing the right way whereby the Law may be fulfilled 2. By his person 1. By paying sufficient punishment for our sins Rom. 8.3 By becoming accursed to the Law in suffering death upon the Cross for us 2. By his own Righteousness Heb. 7.26 By performing perfect obedience unto the Law doing all that the Law required Thus was he said to be under the Law Gal. 4.4 3. In men of 2 sorts 1. Elect in whom he fulfilled the Law two ways 1. By creating Faith in their hearts whereby they lay hold on Christ who for them fulfilled it 2. By giving them his own Spirit thereby reforming them unto the Image of God Rom. 6. 7. making them endeavor to fulfil the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect obedience indeed 2. Unbelievers in whom Christ fulfilleth the Law when he executeth the curse of the Law upon them for that is a part of the Law and the execution and enduring of the curse is one fulfilling of the Law The uses or ends of the Law viz. 1. Maintenance of Order and Discipline as well in the regenerate as unregenerate 2. That we may know that God is and what he is 3. The knowledge of sin 4. A preparing to fearful horror in the thoughts and consciences of the wicked 5. A mean whereby Repentance may be kindled and encreased in Gods children 6. A Level or Rule of living unto the faithful The principal uses of the Moral Law 1. The preserving and maintaining of Discipline both in the Church and without also 1 Tim. 1.9 2. The acknowledgement and accusing of sin in the regenerate and unregenerate Rom. 3.20 3. An instructing and informing concerning the true service and worship of God and this use of the Moral Law is proper to the regenerate Jer. 31.33 Psal 1.2 119.50 The less principal uses of the Moral Law 1. It is a Testimony of God that there is a God as likewise who and what he is 2. It is a Testimony of the excellency of mans Nature which was before the Fall and which shall be in the life to come 3. It is a Testimony of eternal life for in this life it hath not its end in us How far the whole Law is abrogated 1. As touching Justification because Judgement is not given according to the Law for that Judgement would condemn us but according to the Gospel 2. As touching constraint we are under Grace and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law for now the Law doth not wrest obedience from us as a Tyrant because Christ beginneth voluntary and free obedience in us by his Spirit The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained 1. To maintain the publike Assemblies of the faithful and their meetings together to serve the Lord. 2. That they might be shadows of good things to come to put them in minde of Christ and his sacrifice who is therefore called The Lamb slain from the beginning of the world Rev. 13.8 3. They were as the Sacraments of the Church and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come
4. Justifying this is the true faith and this saves Historical Faith being an Assent of heart to the Truth of Gods Word is twofold 1. Infused which is wrought in us by the illightning Spirit of God and staying it self upon his Authority immediately relying thereon 2. Acquired which is produced by the light of Reason Discourse and created Testimony This is that which may be found in Devils Again Faith is twofold viz. 1. Legal when we believe the Promises or more specially the Threatnings of the Law which we are bound to believe 2. Evangelical when we believe the Promise of the Gospel applying it to our selves For the right understanding of Faith what it is these things are chiefly requisite to be known and seriously to be considered viz. 1. The principal Efficient Cause thereof which is the Holy Ghost Eph. 2.8 2. The Instrumental Cause that is the Preaching of the Word and use of the Sacraments 3. The Formal Cause that is a certain Knowledge and a sure and full Considence in Christ 4. The Object of it that is whole Christ and his Benefits promised in the Word 5. The Subject wherein it remaineth of Place where it is which is the Understanding the Minde and Will 6. The Maner how it Justifies viz. As an Instrument 7. The Actions of it which are these principally viz. To Reconcile or Justifie To Pacifie the heart To Purifie or Sanctifie 8. The Final Cause thereof which is 1. The Glory of God 2. Our Salvation Saving Faith comprehendeth these three things viz. 1. Knowledge or the right conceiving of the necessary Doctrines of true Religion especially of those which concern Christ our Redeemer 2. Assent when a man knowing this Doctrine doth further approve of the same as wholesom Doctrine and the Truth of God directing us aright unto Salvation 3. Application when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins and for the Salvation of our Souls Or thus In Justifying Faith these six things are necessarily required viz. 1. A true understanding of Gods Word so far as is necessary to Salvation Rom. 10.14 2. An Inward Assent and Consent unto the Word Joh. 17.17 Rom. 7.16 Isa 1.19 3. A Profession of the Word and true Religion not for any sinister respect Rom. 10.9 10. 4. An Approbation Joy Delight Love and affecting of this Word 5. A true and sound Application of Christ to our own particular selves Heb. 10.22 6. A continual Declaration of our Faith by the continual practice of good works Jam. 2.26 The order which God useth in working Faith viz. 1. He worketh on the understanding enlightning it by his Word as in all Fundamental necessary Points of Christian Religion so in these two especially 1. In the Misery of a natural man which the Law discovereth 2. In the Remedy thereof which the Gospel revealeth 2. He worketh on the Will and thereon also two especial Works viz. 1. In regard of mans Misery as to be pricked in heart grieved in soul for sin and wounded in conscience 2. In regard of the Remedy to desire above all things in the world one drop of the infinite Mercy of God and to give all to have Christ How the Holy Ghost worketh Faith viz. 1. By enlightning the minde that it may understand the Word 2. By moving the Will that it may assent unto the Word once understood 3. By putting an efficacy in the Law for though the Law be fit to humble a man yet is it no worker of Sanctification 4. By shewing the excellency and riches of Christ 5. By assuring us that these things are ours As in Faith there must be 1. The Understanding to apprehend Christ 2. The Will to accept and lay hold on him So therein are these things required 1. To know the Promises of Righteosness and Life Eternal by Christ 2. To apply the Promise with the thing promised which is Christ unto our selves How to apply Christ truly to our selves 1. Lay a Foundation of this Action that is in the Word and in the Ministery of the Word 2. Practice upon this Foundation that is to give our selves to the exercise of Faith and Repentance which stands in Meditation of the Word and Prayer for Pardon when this is done God gives the sense and encrease of his Grace When we resolve to Take Christ God gives us power and ability thereto but the rejecting of Christ is the greatest sin and none shall be so much laid to our charge at the Day of Judgement Let these Considerations move us to Take Christ 1. The Danger in not taking him 2. The Benefit in taking him 3. The Certainty of having him The things which must concur in the Will to receive take Christ viz. 1. There must not be Error Personae this excludes ignorant men that take not Christ indeed but in their own fancy 2. There must be the right Form of taking him as a renouncing of all things else This must be observed Christ must be taken onely and alone 3. There must be a compleat Will concurring to this Action which excludes all wishers and woulders 4. There must be a deliberate Will which excludes those that onely in a good mood would take Christ 5. The Will must be true and free excluding servile Fear in perillous Necessities or at times of Death c. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel which Position may be opened by the Answers made to these six Questions viz. 1. How this Righteousness of God saves Ans As Adams Unrighteousness condemns 2. How it is offered to us Ans By free gift as the Father gives his Land 3. To whom it is offered Ans To all that will accept it 4. Vpon what Qualifications Ans None as proexistent 5. How it is made ours Ans By Faith applying it to our selves 6. What is required of us when we have it Ans 1. To love Christ 2. To Repent 3. To part with all for him 4. To suffer for him 5. To do for him The reasons why the Righteousness of God is ours by Gift viz. 1. That no man might boast in himself but he that rejoyceth may rejoyce in the Lord. 2. That men may learn to depend upon God for it who will have no man challenge it as due for it is a meer Grace Rom. 4.16 3. That it might be sure to all the Seed even to Gentile as well as to Jew There is a double consideration to be had of Faith viz. 1. As it works As a Quality and so it hath nothing to do with Justification 2. As it Receives As an Instrument So it justifies and that not by altering the nature of sin that is by making sin to be no sin but by taking away the efficacy of sin that it doth not condemn us Daniels Lyons were Lyons still though God at that time took their fierceness from them
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
became obedient to the death even that ignominious death of the Cross and shall not we suffer an ignominious life by Poverty without making it more ignominious by Theft Usury is a main breach of this Commandment as being a Gain exacted by Covenant above the Principal onely in lieu and recompence of lending it and being thus considered it is quite contrary to Gods Word yet is it lawful sometimes to take above the Principal but with these conditions viz. 1. If a man take heed that he exact nothing but that which his Debter can get by good and lawful means 2. He may not take more then the gain nay not all the gain nor that part of the gain which drinks up the living of him which useth the Money 3. He must sometimes be so far from taking gain that he must not require the Principal if his Debter be by inevitable and just casualties impoverished and it be also plain that he could not make no not by great diligence any commodity of the Money borrowed Reasons why a man may sometimes take above the Principal viz. 1. That which the Debter may give having himself an honest gain besides and no man any ways endamaged that the Creditor may safely receive 2. It is convenient that he which hath money lent him and gaineth by it should shew all possible gratitude to him by whose goods he is enriched 3. It is often for the benefit of the Creditor to have the goods in his own hands which he lent whereby he is prejudiced by the forbearance and therefore may justly expect not exact reparation from the Rich not the Poor Lending is twofold viz. 1. Of Due which is the Loan of the Rich to the Poor when his Necessity compels him to borrow and for this a man cannot with good conscience take any encrease 2. Of Courtesie when one rich friend lends unto another this is left to a mans own liberty and discretion and hath not any particular Promise of Reward not in this case is all taking of Encrease simply condemned even for these Reasons in these cases 1. When the encrease is given onely in way of thankfulness for ingratitude is abhorred of all and the Law of Natures requires to do good for good and all Divines allow this kinde of encrease 2. When a man sustaineth damage by his lending he may receive encrease by way of Satisfaction for his loss 3. When a man is contented to adventure his Principal in the hand of him that borroweth it like as a man may receive hire for his Horse or other goods standing to the loss Exod. 22.14 Three general Rules set down by Paul Rom. 14. to direct us in all our actions that we commit not this or any other sin viz. 1. He is happy that condemneth not himself in the use of those things which he knoweth to be lawful This concerneth those that be strong 2. No man must do any thing with a doubtful Conscience for such a one woundeth his own Conscience and offendeth God though perhaps the thing be in it self good which he doth Rom. 14.23 Such a one doth many good things that do displease God which would please him if they were well and rightly done This Rule belongeth to the weak 3. Whatsoever proceedeth not from Faith is a sin committed against God and condemneth him that doth it forasmuch as without Faith its impossible to please God Heb. 11.6 And this Rule engendereth two others viz. 1. Whatsoever proceedeth from meer Naturals whatsoever cometh from the force of any free will in us is sin in the sight of God 2. All the Vertues and actions of the Infidels and Unbelievers though in the substance of the works and as they are the gifts of God they are not evil but good yet in the Judgement of God they are sins Corruption of judgement being also another main breach of this Commandment See to it ye Great Ones and know That Judgement is corrupted four ways viz. 1. Through Fear when we dread to pronounce Truth for fear of offending great persons So did Pilate wrest the Law and sin against his own Conscience for fear of Herod 2. Through Covetousness when we are corrupted by Bribes and hired for Money which blinde the eyes of the wise So did Felix gape after gain and look for Rewards Acts 24.26 3. Through Hatred and Malice for as Naboths Vineyard was Ahabs Sickness so he dealt corruptly with Michaiah because he hated him and could not abide him 1 Kings 22.8 27. 4. Through Favor and Affection when we seek to gratifie or pleasure our Kinsmen or Acquaintance as Pilate did to please Herod In this sense it is that the Lord will not have even the poor man countenanced in his cause Exod. 23.3 The sins forbidden in this Commandment viz. 1. Inordinate living whether it be in no set Calling or idly wherein by neglecting their duties such persons mis-spend their time goods and revenues 2 Thess 3.11 Gen. 3.19 1 Tim. 5.8 2. Unjust dealing in heart which is called Covetousness Mat. 15.19 3. Unjust dealing in deed which is either in bargaining or out of bargaining Unjust dealing in bargaining hath many branches viz. 1. To sell and bargain for that which is not saleable 2. All coloured forgery and deceit in bargaining as using forged cavillation Luke 19.8 or when men sell that which is counterfeit for good as Copper for Gold and mingle any ways bad with good making shew onely of the good Amos 8.4 5 6. by mixture of base things of little or no value with things of price in the sale thereof or by setting a counterfeit gloss on imperfect Ware by sophisticating any Wares or using false lights or slights 3. By false Weights and Measures This is an abomination to the Lord Deut. 25.13 14 16. Lev. 19.35 36. Amos 8.4 4. By over-reaching the Buyer by dissembling lying and extolling speeches when the Ware is unworthy or when the Buyer concealeth the goodness of the thing or the Seller the faults of it and blindefoldeth the Truth with counterfeit speeches Mat. 7.12 Prov. 20.14 5. By Factions when as two or three compact together by offering to buy what they intend not to deceive him that intendeth to buy indeed 6. When in buying and selling the people are oppressed as by raising the just price of things by inhancing the price by reason of a set day for payment by Ingrossing or Monopolizing any Commodity by becoming Bankrupt to be enriched by the damages and goods of other men 7. By not restoring that which was lent pledg'd or found Ezek. 18.7 by delaying any kinde of Restitution from one day to another Prov. 3.18 Psal 37.21 or by practising Usury Psal 15.5 Exod. 22.25 or by detaining the laborers wages Jam. 5.4 4. Unjust dealing out of bargaining is likewise manifold viz. 1. To pronounce false Sentence or Judgement for a Reward either proffer'd or promised Isa 1.23 This is the Lawyers and the Judges sin 2. To feed or clothe stout
Joh. 6.63 4. The Word and the Ministery of the Word are as instruments which the Lord is pleased to use in this blessed work Jam. 1.18 The Difference betwixt Regeneration and Creation viz. 1. In our Creation Christ was onely a Worker but he is the very Matter of our Regeneration we are of his Flesh Eph. 5.30 2. The Relation that then was betwixt Christ and Man was Creator and Creature but here the Relation is Head and Body We are members of his Body Eph. 5.3 so that the Bond is now much nearer 3. The Being which then we had was from Adam but the Being which now we have is from Christ being flesh of his flesh Eph. 5.30 4. That Being was but Natural this is Spiritual for that which is born of the Spirit is Spirit Joh. 3.6 5. Man might then wholly fall from that estate wherein he was as indeed he did and yet Christ remain as he was Now it cannot be so for the Saints fall not totally and finally O the Riches of Gods Mercy who might justly have left fain Man as he did the evil Angels The Difference between one and the same work in the Regenerate and Unregenerate being sin in the one not in the other and that for these Reasons viz. 1. Because the Regenerate are reconciled to God the Unregenerate are not 2. The Regenerate work to the Glory of God the other quite contrary 3. In both of them the work is imperfect but the one is covered by Christs Righteousness the other not 4. The work of the godly is joyned with a beginning of Obedience but the work of the ungodly with Sin reigning Of Regeneration or the New-Birth there be four degrees viz. 1. The birth of a pure and holy Minde hating Sin and loving the Law Rom. 7.16 2. A stirring and moving in holy Duties which is a ceasing to do evil and a learning to do well doing the Duties of Piety towards God and of Love towards Man Psal 34.12 3. An earnest desire of Food whereby this new life may be maintained 1 Pet. 2.2 4. A growing up towards mans estate in Knowledge and Holiness 2 Pet. 3.18 The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost 1. By creating in the Minde a Saving Faith which unites a man unto Christ and as a hand applieth Christs Purity that is his Obedience to the Heart Acts 15.9 2. When a man is in Christ the Holy Ghost purgeth and purifieth the Heart inwardly by mortifying all the Corruptions in the Minde Will and Affections and by putting into it inward Holiness whereby the Image of Christ is renewed Joh. 15.2 We may know whether our selves be Regenerated by the signs thereof or these fruits of the Spirit 1. A true touch of Conscience for our sins both Original and Actual 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions 3. An earnest desire or true Spiritual hunger and thirst after Christ and his Righteousness testified by our constant and diligent use of those means the Word Prayer and Sacraments wherein God gives Grace and assurance of Mercy 4. An unfeigned turning unto God from all sin by new Obedience having a constant purpose of heart not to sin and a godly deavor in life to please God in all things X. COnversion is a change or mutation of a corrupt Minde Life and Will into a good stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen on which ensue Good Works or a life directed according to all the Commandments of God This Conversion of a sinner is not the change of the Substance of a man or of the Faculties of the Soul but a renewing and restoring of that Purity and Holiness which was lost by Mans Fall with the abolishment of that Natural Corruption that is in all the powers of the Soul This is the work of God and of him alone who doth it not first in one part then in another but the work both for the beginning continuance and accomplishment is in the whole man and in every part at once specially in the Minde Conscience Will and Affections yet this Conversion is not wrought all at one instant but in continuance of time and that by certain measures and degrees though in the very first act and degree of Conversion the sinner is both justified adopted and incorporated into the Mystical Body of Christ Now we must know That man willeth not his own Conversion of himself by Nature either in whole or in part but by Grace wholly and alone because of the want of that Original Righteousness which was in man by Creation as also now by reason of his proneness and inclination to that which is evil and to nothing that is truly good Gen. 8.21 Rom. 8.7 for all Natural Free-will of man in things Spiritual is directly excluded Phil. 2.13 yet mans Will hath a work in doing that which is good not by Nature but by Grace for when God gives man power to will good things then he can will them and when he giveth him a power to do good then he can do good and he doth it for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit yet is there a Supernatural co-operation by Grace enabling man when he is to be converted to will his Conversion 1 Cor. 15.10 Thus we see that man willeth his Conversion in the act thereof but yet it is God that worketh that will in him it is not of himself as the blasphemous Idolaters affirm which here offering it self to our consideration may not be thought any great digression to speak a word or two thereof This liberty of the Will is a Power Right or Ability proper unto a reasonable Nature to will any thing to chuse or refuse any object represented unto it by the Understanding and to move it self by her own proper motion without any constraint or violent compulsion from any external cause Free-will before the Fall was a fitness or aptitude in man to chuse good or evil after the Fall in man unregenerate a proneness onely to chuse evil in the Regenerate a mixt aptitude partly to do good partly evil in the Glorified to will good onely Now the state of the principal Question about Free-will is this Whether as man averted himself from God and corrupted himself so on the other side he be able of his own strength to return to God and to receive Grace offered by God and to amend himself And further Whether the Will of man be the first and principal Cause why some are converted others persist in their sins as well of the converted as not converted others are more others less good or evil some after one maner some after another doing good or evil Now the erroneous Adversaries to this Question answer it thus That so much Grace is both given of God and left by Nature to all men that
VVorking Grace whereby we are delivered from the Dominion of Sin and are renewed in Minde VVill and Affections having received power to obey God 4. Co-working Grace whereby God conferreth and perfecteth the Grace of Renewing being received And without this Grace following the first is unprofitable 5. Persevering Grace whereby after that we have received the Grace of Renovation we do also receive a will to persevere and continue constantly in that good which we can do even by this gift of Perseverance The Object of Conversion is 1. Sin or Disobedience from whence we are converted 2. Righteousness or New-Obedience whereunto we are converted The subject or matter of conversion viz. 1. In the Minde and Understanding a right judgement concerning God his VVill and VVorks 2. In the VVill an earnest and ready desire purposing to obey God in all his Commandments 3. A good and reformed Affection Mans Conversion consists of these two parts viz. 1. In mortifying the Old Man that is to be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them 2. By quickning the New Man that is to live to God through Christ and an earnest and ready desire to order thy life according to Gods will and to do all good works The Causes of Conversion viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost 2. The Instrumental Causes or Means are first the Law then the Gospel the next Instrumental Cause is Faith 3. The Furthering Causes are the Cross and Chastisements as also Punishments Benefits Acts of Providence and Examples of others 4. The Formal Cause is the Conversion it self and the Properties thereof 5. The chief Final Cause is Gods Glory the next and subordinate end is our own good and the Conversion of others When thou art converted confirm thy Brethren How the true Conversion of the godly differs from the false Repentance of the wicked 1. In their Grief the wicked are grieved onely for the punishment ensuing not for that they offend and displease God the godly are specially grieved that God is offended 2. In the Cause the wicked repent by reason of a despair and distrust so that they more and more offend God but the godly repent by reason of Faith and a confidence they have of the Grace of God and Reconciliation in the Mediator 3. In the Effect for in the wicked New-Obedience doth not follow Repentance which always accompanieth the Repentance of the godly so that the Repentance of the wicked is no true no sound no saving Repentance The former part of Conversion is called Mortification and that for these Reasons viz. 1. Because as dead men cannot shew forth the actions of one that is living so our Nature the Corruption thereof being abolished doth no more in such sort shew forth or exercise her evil actions For Mortification is by the grace and operation of the Spirit a decay and perishing of the deeds of the flesh which are evil Actions and carnal Affections 2. Because Mortification is not wrought without grief and lamenting and for this cause Mortification is called a Crucifying consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God and in a patient bearing of the Cross of Christ The latter part of Conversion is called Quickning viz. 1. Because as a living man doth the actions of one that is living so Quickning is a kindling of new Faculties and Qualities in us 2. In respect of that joy which the converted have in God which indeed is such as words are not able to express nor any heart conceive but his who hath it Quickning comprehendeth those things which are contrary to Mortification 1. A Knowledge of Gods Mercy and the applying thereof in Christ 2. A Joyfulness thence arising for that God is pleased and New-Obedience is begun 3. An ardent or earnest endeavor or purpose to sin no more arising from Thankfulness and because we rejoyce that we have God appeased or pacified towards us a desire also of Righteousness and of retaining Gods love and favor being now converted from sin which next comes to be spoken of XI SIN in its proper nature is an Anomy that is a want of Conformity to the Law of God The nature of sin lies not in the action but in the maner of doing the action and sin properly is nothing formally subsisting or existing for then God should be the Author of it but it is an Ataxy or Absence of goodness in the thing that subsisteth whereupon it is truly said in Schools In peccato nihil positivum whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word that it may be done is sin Original Sin is the Corruption of the whole man and chiefly of the Soul of man and is not onely an absence of goodness but also a real presence of an evil property and disposition and this infection of Nature doth remain yea in them that are Regenerated For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them yea so as to make them do as evil actions as the worst of men for this is a true Rule A man that excelleth in Grace may sometimes excel in ill-doing but he allows not himself therein nor is it properly he that does it but sin that dwelleth in him as the good that evil men do it cannot be said that they do it Gods Spirit may be there to help them to do much but the Spirit dwelleth not there so a man may do good and not be good On the other side things though commanded yet in the unregenerate become sins it is sin when a wicked man giveth Alms because it proceeds not from Faith and Love yet the Moral actions of the unregenerate are not to be omitted by us because in them they are sin but we must avoid the sin and perform the action avoid not the works of Hypocrites but the hypocrisie of their works Thus is sin the Corruption of a Nature created good of God but not any Creature made of God in man for it is onely an accidental Quality or natural Property of man corrupted but no substantial Property nor of the nature of man simply as he was first created Solomon hath drawn the picture of Sin to the life in the Description of an Harlot the Fawns Flatters Pleases Delights but in the end Destroys it speaks to us in Joabs language to Amasa 2 Sam. 20.10 and his kisses are as mortal or in Jaels language to Sisera Judg. 4.18 5.26 27. but the Butter in the lordly Dish will not balsum the wound it gives All sin is like the painted Harlot or the beautiful forbidden Fruit he that sucks the Honey-comb of sin sucks the Poison of Asps it is a golden Hook baited with all the Glory of the World All sin is foul filthy unclean infectious contagious and loathsom in the sight of
Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.
fruits and effects thereof viz. 1. It converted happy and blessed Angels into cursed and damned Spirits for the Devils by Creation were good Angels as Powerful Wise Quick Speedy Invisible Immortal c. as any other Angels equal in every respect but inferior in no respect to the very best Angels Now when they fell they lost not their natural Substance and essential Properties thereof no more then man lost his when he fell For as man remained to be not onely Flesh and Blood but also a Living yea and a reasonable Creature after his Fall So the Devil remained to be a Spirit Invisible Immortal Quick Speedy c. as before onely the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible are Their Power Malice Subtilty Sedulity and Speed for where Malice is strengthned by Might Might whetted on by Malice both Malice and Power guided by Craft Craft and all stirred up by Diligence Sedulity and Speed the Enemy is prevalent Be wise therefore Watch and Pray stand fast in the Faith Yet know that the Devil is not able to do whatsoever he will for this is proper onely to God whose Power is Infinite but the Devils Power is a created Power and therefore limited within bounds of a Creature yea he is not able to do any thing simply above or directly against that course which the Lord hath ordained unto his Creatures which is commonly called The course of Nature for God hath tied all his Creatures thereunto and hath reserved onely for himself who is the sole Lord of Nature power to alter it as pleaseth him But the extraordinary power of the Devil consisteth in this That he can do any thing that is within the compass of Nature and may be effected by Natural means as the violent moving of the Air causing of Tempests and Storms Thunder and Lightning troubling the Seas the causing of Earth-quakes throwing down Buildings rooting up Trees entring into Bodies both of Men and Beasts casting them into Fire and Water grievously vexing and tormenting them inflict sore Diseases on them possess them make them Lunatick Deaf Dumb Blinde stir up Wrath Pride Covetousness Lust and the like Passions in men He knows the dispositions of men and accordingly layes baits for them he can darken their Understandings and cause much Anguish in their Soul and Conscience he can inrage Man against Man Kingdom against Kingdom Subjects against Princes Princes against Subjects and so cause whatsoever mischief can be caused which the whole World may witness by too woful Experience As touching the Nature of Devils they are Spiritual Substances they were created Spirits and Spirits they still remain to be their Fall hath not altered their Substance but the Quality of it for else could not that Nature and Substance which transgressed be punished Grosly therefore do they erre who Think and Teach That they be nothing else but bad Qualities and evil Affections which arise from our Flesh If because they are Spiritual things they should be no Substances but onely Qualities then neither should the Souls of Men nor good Angels be Substances for these are termed Spirits Eccles 12.7 Heb. 1.14 Spiritual things may be as truly and properly Substances as Bodily things And as for the Devils the Actions which they perform the Places where they are the Power wherewith they are endued and the Pains and Torments which they suffer evidently shew that they are plainly and truly Substances And we may know that in Hell there are both degrees of Torments and degrees of Devils for there is one Head of wicked Spirits called Beelzebub or The Devil who hath innumerable wicked Angels ministring unto him as may be gathered Matth. 25.41 where Hell is said to be prepared for the Devil and his Angels And it is not unlike that they are more in number then all the men upon the Earth for where can any man be in this Life but some wicked Spirit will be ready to tempt him to sin And though the Evil Motions arise from our own Corruption yet the Devils help is never wanting to bring them into Action which confutes the folly of our common people who never dread the Devil but when he appears unto them in some horrid shape they think he is never neer them but when they see him but it is far otherwise and there is more Reason to fear his Temptations then his Appearance for this is not so terrible to the Sight as his Temptations are hurtful to the Soul And this fearful Fiend this cursed Spirit this damned Devil had not been at all had it not been for Sin 2. It occasioned Adams Fall by his disobedience whereby himself and all his Posterity forfeited that Happiness wherein they were created and incurred a most fearful punishment which is Threefold viz. 1. In this Life as the painful Provision of the things of this Life proneness to Diseases shame of Nakedness pains in Childbirth trembling of Conscience in the Soul care trouble hardness of Heart and madness Deut. 28.28 Subjection to the power of Satan Damage to the Temporal estate Deut. 28.29 And the loss of that lordly Authority which man had over all the Creatures 2. Temporal death or a change like unto it Rom. 6.23 3. After this life eternal destruction from Gods exceeding glorious Presence Presume not to commit that Sin in secret which thou wouldst not before men for all secret Sins hidden to men are known to God for these Reasons viz. 1. Because it is impossible that any thing in Heaven or Earth should hide us or our works from his knowledge 't is not the darkness of the night nor the secrecy of the place nor the politique contrivance of any act can conceal us from his Knowledge and Omnipresency his All-seeing Eye Psal 139.9 10 11. 2. Because it is the Office of God and an essential Property attributed unto him to be the Searcher of hearts Gen. 6.5 1 Chron. 28.9 Jer. 17.10 Thus he saw the secret Sacriledge of Achan the Hypocrsie of Ananias and Sapphira and the Treachery of Judas In Original Sin consider 1. The Cause which is Adams Fall partly by the subtile Suggestions of the Devil partly through his own Free-will and the propagation of Adams corrupted Nature to his Seed and Posterity 2. The Subject thereof which is the Old Man with all his Powers Minde Will and Heart 1. In the Minde Ignorance of God and his Will 2. In the Will Rebellion against the Law of God 3. The Effects thereof they are 1. Actual Sins 1. Inward as ungodly Affections 2. Outward as wicked Looks prophane Speech and ungodly Actions 2. An Evil Conscience which bringeth the Wrath of God Death and Eternal Damnation To the Sin of Adams Fall there were three things concurring viz. 1. Gods Permitting not by instilling into him any evil or taking from him any ability to good but by suffering Satan to tempt him 2. By
Fury These Symptomes give it to be a Spiritual Frenzy caused at first by Spiritual Pride and now attended on by desperate Presumption If the Cephalick Vein of Ignorance were speedily opened and an infusion taken of Humility and Knowledge to the weight of their Zeal probably the Cure would follow Others have the faculties of their Souls so chain'd and manacled to Carnal Objects as that they cannot exercise them about Holy Duties but are quite dead to Good Works and wholly forget the Duties both of their Publick and Private Callings otherwise then relating to a Carnal Interest yea are so Spirit-bound that they cannot hear a Sermon without nodding to the Preacher that they must take a nap or two nor say their Prayers but between sleeping and waking begin them in a Fog and conclude them in a Dream In this Spiritual Lethargy if the still voyce of the Gospel be but Cradle-Musick the Thunder of the Law should be the Graves-Expositor It is within the Bill of Mortality to finde some who having lost the Function of Vital Graces all checks of Conscience all sense of Sin all motions of the Spirit lie gasping for Spiritual Life while the breath thereof is checked by Customary sinning This is a Spiritual Apoplexy onely the Spirit of God can restore that Soul But to lose the use of some special Grace for a time the operations of this or that gracious Quality is a most common defect incident to the soundest of Gods Servants now to suffer an eclipse of his Favor anon the Motions of his Spirit then the comfortable sense of Assurance sometimes to be wavering in the Faith at other times to be nigh swallow'd up in Doubtings are all the Symptomes of a Spiritual Palsie He that is thus affected must give himself unto Prayer That God would fix and stablish his Heart confirm his Faith and cause the influence of his Love to revive his Hope sealing it up unto full Assurance To commit the Sins we would not is the Epidemical Disease of the most Regenerate and we are all naturaliz'd unto daily failings This is a Spiritual Epilepsie or the Falling-sickness hereditary thence the more difficult to be cured yet the Righteousness of Christ well applied will do it if as thou fallest thou rise again by sound Repentance and so keep to the strict Dyet of New Obedience But if a Soul be suddenly taken with strange and violent Fits of some desperate Sins who formerly had been unaccustomed thereto acquiescing all his time under the silence of a calm Conscience and now rusheth into horrid acts of the grossest Enormities Conclude that Soul in a Spiritual Convulsion the very Heart must be let Blood by sound Repentance till the Corruption of the Inner-man the evil Affections and vicious Inclinations which held a candle to the Devil to level his Temptations be all discordiated Let the dark Understanding that discerns not Spiritual things the Mystery of Salvation Excellencies of Christ or Beauties of Holiness take Bartimeus for his Guide and pray fervently for Spiritual Eye-salve that Christ would touch and unseal his judgement but if his Eye offend him or any Lust as tender to him as the Apple thereof Exoculation is the Remedy prescribed Matth. 5.29 And he who hath an Imposthume in his Ears when God talks with him in the language of his Mercies or his Judgements of his Word his Spirit or his Works wants an Ephatha But seldom are his Lungs Ulcerless whose Heart is not in Charity yet let not such unsheath the Razor in his mouth and possibly the Disease may not be mortal Or say the Soul is imposthumated by corrupt Affections through a long continuance of slimy distillations and unclean thoughts from the heart to the obstruction of the Spiritual Breath whereby the Graces languish and the Vitals thereof decay Is not this a Spiritual Hectique a Consumption in the highest degree Must not that Soul be cleansed from all filthiness both of the Flesh and Spirit and make a constant use at every Spring to sin and fall from Grace the Diet-drink of Repentance Adde to this the Restorative of Faith whose principal Ingredients are Gods Promises and Christs Righteousness then keep to the strict Diet of a Gospel-Conversation and by the Mercy of God through the Merit of Christ that Soul shall recover Pantings of the Heart after a full Meal of Spiritual Dainties or upon a full stomack after some plentiful Feast of Heavenly Manna is no strange Malady in the childe of God If those pantings proceed from a fulness of the Spirit and not from an emptiness of Grace if they are after Christ and his Righteousness not after the World and its Vain-gloriousness it s then a blessed Malady and the Cure is mortal in this case trouble not the Physitian But if those pantings of the Heart be through too much vacuity of Grace occasioned by worldly Cares or carnal Grief whereby follows a loss of Appetite to that Food which came down from Heaven thereby rendring the stomack unapt for digestion of Spirit-savoring Meats In this case such things as callifie and corroborate the Heart are not improper Let therefore thy Prayer be as Frankincense thy Humility as Camomil thy Faith as Mastick thy Penitence as Wormwood of each a like quantity in this Distemper will afford an excellent Plaister to apply to the Heart Obedience to the sixth Commandment is a soveraign Remedy against a Spiritual Plurisie and if thou spit Blood the Rule Paul prescribes the Romans Rom. 12.18 is very proper for thy Constitution Also Envy Pride and Ambition are very Tympanous Maladies which in time engender a Spiritual Dropsie but Charity Humility and Self-denial will evacuate those flatuous Humors Likewise Abstinence is the onely Cure after a Surfet of sin to which adde Fasting and Prayer But if thou art troubled with the Stone I mean in the Heart Remember who was Davids Key-keeper who wert thou all Adamant can filiarize thee unto Abraham The immoderate heat of any Lust which hath its origination from the Heart will in time spread it self by the Faculties into the whole Soul and impede the operations of Grace This is a Spiritual Feaver whereof there be divers kindes If this be thy Malady whether a Burning-Feaver through the violence of some strong Temptations Satans fiery Darts or through the Inflammation of some inordinate Lust or whether a Putrid-Feaver through the foul corruptions of Nature and filthiness of sin or whether a Quotidian-Feaver whereby the whole course of thy life is but as one fit of sin or whether a Tertian or a Quartan-Feaver wherein through the intermission of the opportunities and occasions of sin thou enjoyest some intervals of a better disposition though no health or whether a Hectique-Feaver whereby a sinful slame is kindled not onely in the meer Natural Qualities and Inferior Inclinations of the Minde but also in the more Noble Faculties and higher Region of the Soul which through the habitualness of that equal Heat in
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
when the proper gifts or blessings of the faithful are augmented with perpetual encrease in the godly or converted Rev. 22.11 4. By Consummation or full accomplishment when the godly shall be glorified at the second coming of our Lord. We ought to desire that the Kingdom of God may come for these Reasons specially 1. For the glory of God or in respect of the first Petion because that we may sanctifie and hallow his Name it is required that he Rule us by his Word and Spirit 2. Because God will give his Kingdom onely to those that ask it The wants we are to bewail taught us in this Petition concern either our selves or others 1. We must lament and mourn for our own miserable estate by Nature whereby we are the servants of Sin and so in bondage and thraldom thereto Joh. 8.34 And the best of us do but weakly yield to Christs Scepter and where Sin raigneth there the Devil hath dominion 2. We must bewail the sins of all the world in the transgression of Gods Law whereby God is dishonored his Kingdom hindred and the Kingdom of Darkness furthered We must therefore bewail that there be so many hinderers of Gods Kingdom as namely the Flesh to infect the World to allure the Devil to seduce Antichrist to withdraw the Turk to withstand and the Wicked to trouble men that should be Subjects of this Kingdom Pray therefore Thy Kingdom come The helps which further Gods kingdom and are to be desired of us viz. 1. The Preaching of the Gospel and all other divine Ordinances whereby Gods Kingdom is erected and maintained that they may be where they are not and may be blessed where they are vouchsafed and herein for godly Magistrates and faithful Ministers 2. That God would enlighten the eyes of our mindes that we may see the wonders of his Law that so the Lords ordinances may be blessed unto us 3. That we may be wholly subject unto Christ and that of Conscience not onely in our outward behavior but in minde heart will and in all our affections that we may grow in grace and in the saving knowledge of Christ Jesus 4. We must desire to be dissolved and to be with Christ in the Kingdom of glory for this end that we may make an end of sinning and become more obedient Subjects unto Christ yea wholly ruled by him though for the good of others we must be content to live 5. That both by the hour of death and by the coming of Christ to Judgement this Kingdom in us and all Gods chosen may be accomplished that Satan being trodden under our feet and the power of death destroyed God may be all in all 1 Cor. 15.28 6. That Christ would come in Judgement when all things shall be subdued unto God and all his obedient Subjects shall be fully glorified This we may desire in heart though we must leave the time to Gods good will and pleasure still waiting for it by faith in his Promise 7. That God would enlarge his Sanctuary here on earth gather his elect more and more and still defend and maintain his Church in every place in the world when these desires affect our souls then do we truly say Thy Kingdom come The duties to be practised by us that Gods Kingdom may come viz. 1. We must labor for true humiliation and conversion else we cannot enter into the Kingdom Matth. 8.3 Joh. 3.5 nay otherwise we do but mock God by saying well and doing nothing 2. We must be careful to bring forth the fruits of Gods Kingdom which are Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 3. We must hence learn to be contented in all estates of this life whatsoever the hope of this Kingdom which we here pray for must swallow up all the sorrows that earthly calamities can bring upon us Luke 12.32 4. We must all labor in our places and callings to bring one another into this kingdom one neighbor another and one friend another Ezc. 18.30 5. Hence we must learn every day to prepare our selves to dye for by death our souls enter into the glory of this Kingdom which we pray may come unto us whence appears the monstrous hypocrisie of the world whose practice flatly contradicts their prayer Of this Petition 1. The Supplication is for the continuance of Gods gracious Providence over his general kingdom and of all good means and furtherances of his special kingdom his Church 2. The Deprecation is against all impediments and lets of Gods general kingdom as Anarchy Tyranny wicked Laws c. and against all hinderances of his special kingdom as Toleration of Idolatry Heresie Ignorance Idleness Infidelity Impenitency Hardness of heart c. 3. The Thanksgiving is for the Lords exercising his kingdom in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beams of his Word enlarging his kingdom for worthy Magistrates and faithful Ministers for Faith and all Spiritual graces In this glass we read the superstitious vanity of ignorant souls The rotten hypocrisie of formal Professors The cursed Rebellion of prophane worldlings The Antichristian Tyranny of Idolatrous Papists All which as we tender the Soveraign Power of Christs Scepter the Prerogative of his Royalty and the eternal happiness of our own Souls let us carefully avoid as by making it the language of our hearts so the loyalty of our whole lives to practice Thy Kingdom come A new-hatch'd old-laid Heresie appears That here on Earth yet full One thousand years Christs Kingdom is to come and triumph shall With all his Saints in Pomp Majestical Fond Dreamers Call ye this Terrestrial Which figures that which is Spiritual Raign in our hearts O Lord Protect augment Thy Church This is thy proper Regiment Cast down thine Enemies Compleat the sum Of thine Elect So let Thy Kingdom come §. 7. Thy Will be done in Earth as it is in Heaven THis Petition in order followeth Thy Kingdom come to shew That where Gods kingdom is set up his will is endeavored after and preferred always and not our own will It depends indeed on both the former Petitions for Gods Name is hallowed when his will is done and his kingdom comes when by doing his will we testifie our selves his obedient Subjects Wherein we desire that we and all the people of God upon earth may as readily obey Gods will as the Angels and Saints in heaven So that this Petition is propounded in a Comparison the former part whereof respects the grace of Obedience which we pray for the other the right maner of performing it wherein we must note That this particle As doth not betoken the degree but the kinde of doing Gods will which is the beginning of performing Gods will with continuance and encrease thereof not the Consummation perfection and full accomplishment thereof which yet we are to desire here that at length we may obtain it which though it be impossible in this life yet are we
three respects 1. By right of Redemption because he hath ransomed us from our sins 2. By the right of Conquest for he hath subdued the Devil who had us in his power Heb. 2.15 3. By the right of Spiritual Marriage because he is to the Church as the Husband is to the Wife So likewise Christ is our Head in three respects 1. In respect of his perfection because he is both God and Man and in gifts as touching his Humane Nature exceedeth all creatures Col. 2.9 2. In dignity order glory majesty power and authority which in his Humane Nature glorified he now openly sheweth forth and declareth Heb. 1.2 3.6 3. In respect of his Office for he is over every member of the Church he ruleth governeth quickneth nourisheth and confirmeth them We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joyned unto him and also are knit together amongst our selves as the members to the Head and one with another 2. Because we are quickned and guided of him and from him as the Fountain we draw all good things so that except we continue in him we have not eternal life in us 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church Jesus is called Messias or Christ or Annointed 1. Because he was appointed of his Father from everlasting the Mediator that is the chief Prophet Priest and King of the Church Joh. 7.28 2. In respect of the gifts of the Holy Ghost which were poured on him thick abundantly and most perfectly Joh. 3.34 The Anointing of Jesus signifieth 1. The ordaining of the Son of God to the Office of the chief Prophet Priest and King of the Church 2. The especial communicating of the gifts of the Holy Ghost necessary for this Office 3. Gods approbation and prospering of this Office Isa 53.10 Now we must not here understand Christs Anointing as if it were a Typical Ceremonial or Sacramental Anointing but real and Spiritual that is he received the thing it self which was prefigured and signified by the Ceremonial Anointing which was the Holy Ghost Psa 43.97 Heb. 1.9 Christ as touching his Office was Anointed of God to be 1. A King by his Divine Power delivering us from the Tyranny of our Enemies Devil Sin Death Making us Subjects to his Kingdom Ruling us and his whole Church By the Scepter of his Word By the Power of his Spirit 2. A Prophet by declaring all the Will of God unto us by his word giving us the Holy Spirit to understand consent to and obey it 3. A Priest by making an Atonement by offering up himself once for all by offering on the Cross his Body and Blood for us to God the Father that he might make satisfaction for our sins Christs Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations from the beginning of the world 2. To defend and preserve this his Church in this life against all both inward and out ward foes 3. To make his Church partaker of the blessings of his Kingdom and to adorn her being raised up from the dead with everlasting glory and bliss 4. To overcome and rule his Enemies by his might and power and at last to thrust them down into eternal torments The Office of Christs Prophetical function for which he is called The Word viz. 1. To open and declare unto men God and his secret Will of saving Believers by and for him shewed unto him immediately of God himself 2. To refine and purifie the Law and Worship of God from corruptions Mat. 5.6 7. 3. To open the Promises of the Gospel concerning himself to be born to suffer and to dye concerning Remission of sins our Reconciliation unto God and of Salvation and Everlasting life 4. At length also assuming and taking to him Humane Nature to teach as by his voyce the will of God concerning us and towards us and to confirm this Doctrine of Miracles 5. Not onely to give Oracles and Prophesies to open the will of God by Prophets and to teach and expound it himself but also to ordain and institute the Ministery of the Word and Sacraments that is to call and send Prophets Apostles and other Ministers of the Church and to furnish them with gifts necessary to this Ministery Joh. 20.21 6. To give the Holy Ghost Mat. 3.11 7. To be through his own and others Ministery effectual in the hearts of the hearers that is to open and lighten our mindes by his Spirit that we may understand his voyce Luke 24.45 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts that is to move our will to yield assent and obedience to those things we learn and know Eph. 5.25 The four principal parts of Christs Priesthood 1. To teach men both outwardly by his voyce and the voyce of his Ministers and inwardly by the efficacy of his Spirit 2. To offer himself a Sacrifice and a Ransom full sufficient and acceptable unto God for the sins of the world 3. To make continual Intercession for us to the Father 4. To apply his Sacrifice unto all those for whom he prayeth Again the distinct parts of Christs Priesthood may be these two 1. Satisfaction which consisteth partly in suffering partly in obedience 2. Intercession in that he is become our perpetual and perfect Advocate that thereby God might be appeased and we reconciled unto him the fruit whereof is that we are Cleansed from the guilt of sin Redeemed from the wrath of God Ransomed from the curse of the Law Justified before God Delivered from the burthen of Ceremonies Freed from fear of condemnation How the Church of Rome doth endeavor to overturn both the Regal Priestly and Prophetical Office of Christ 1. His Regal Office by making the Pope the Head of the Church and giving him power to make Laws to binde the conscience as Gods Laws do 2. His Priestly Office by their Massing Priesthood wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead 3. His Prophetical Office by saying the Scriptures are imperfect without Tradition in giving liberty to the Pope to make new Laws and to expound the Scriptures as Supreme Judge These things they teach and therefore that Church is not worthy to be counted a Member of Christs Church How Moses is said to write of Christ 1. Because he recounteth the Promises concerning the Messias to come In thy seed shall all Nations be blessed Gen. 12.3 God shall raise you up a Prophet Deut. 18.11 A Star shall rise out of Jacob Numb 24.17 2. He restraineth the Promise concerning the Messias unto certain persons of whom he was to be born by which afterward the Promise of the Messias was more and more renewed and revealed 3. The whole Levitical Priesthood and
and turn unto God Ezek. 18.13 4. Our Repentance must be speedy and always so long as we live Matth. 24.13 Revel 2.10 No man ought to defer his Repentance on this ground That Christ was merciful to the Thief at his death Luk. 23.43 For 1. That one example is recorded that none should utterly despair 2. Onely that one that none should presume 3. It cannot be proved that he put off his Repentance to that day 4. It is not safe to make an extraordinary Action as this was a patern For Christ did miraculously work on that thief to give in that moment of his Humiliation an evidence of his divine Power Reasons why we ought to hasten our Repentance viz. 1. Because we are uncertain of the means not knowing whether God will offer the same to morrow or no. 2. Because we are most uncertain of our lives 3. Because the longer we live having not repented we get the greater measure of sin Sin by custom becometh stronger and our selves the weaker thereby to repent thereof 4. Otherwise we provoke Gods wrath against us and cause him to remove the means from us We must witness our Repentance by acknowledging our particular sins and trespasses for these Reasons viz. 1. Because Repentance onely made generally and confusedly is never true but a common and hypocritical Repentance of one resolved and setled to continue in sin and not yet touched with a true feeling thereof Indeed for unknown sins which we in weakness and ignorance commit the Lord accepteth a general confession and acknowledgement which no doubt may be said of the poligamy or marrying of many Wives and other daily infirmities provided we daily renew our Repentance for all known sins and lead the whole course of our lives penitentially 2. Because we must make a particular account to God at the hour of death not a general one of gross sins onely but a particular one of all specials also The true signs of sound Repentance viz. 1. Care to avoid all sin as well as any one not for fear but love not because man but God commandeth a diligent care study and endeavor to amend what is amiss and to labor to practice the contrary Vertue 2. Impatience till we have cleared our selves and made our peace with God for committed sins and a purging of our selves of other mens sins with a clear Conscience in all things 3. A holy Indignation or Anger against our selves and the sins we before took pleasure in either in our selves or others 4. Fear because it is sin fearing to offend God because of his Mercy a filial fear to sin to displease God or to hazard his favor 5. Desire or fervent affection to God to Spiritual things a longing after the Grace of God a thirsting after Christs Righteousness and the sincere Milk of the Word 6. Zeal for God and his Worship which makes us not to perform it perfunctorily a knowing Zeal after Gods Glory a holy Contention or Emulation to exceed in Piety 7. Revenge when we are holily revenged of our selves for our sins by the contrary Vertues a holy Revenge judging and condemning of our selves for our sins in our selves or others by our occasion Motives to true sound Repentance viz. 1. The Commandment of God himself so often urged and repeated Jer. 13.12 8.6 18.11 This was Johns Proclamation in the Wilderness Mat. 3.8 This Doctrine was preached to our Parents in paradice was afterward figured out by Circumcision before the Law and by Purification after the Law Isa 1.16 2. Such as Repent not lie under the bondage of Satan they are as Captives and Prisoners bound to obey his Will and to do him Service 2 Tim. 2.26 3. Such as dye without Repentance remain for ever without Remission and Forgiveness they are lost and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 4. The Threatnings denounced and executed upon the Rebellious and Disobedient are made Examples and Admonitions unto us Gods Vengeance justly faln upon others should serve to amend us 1 Cor. 10.6 5. The Certainty and Suddenness of the last and general Judgement What maner of persons ought we therefore to be in holy Conversation and Godliness 6. We must be all led to Repentance by the unspeakable Fruits that follow it as Pardon of Sins Reconciliation with God Peace of Conscience Hearing of our Prayers and in the end Blessedness in the Heavens Ezek. 33.11 7. The Exellency of it which appeareth 1. In the Antiquity of it being the first Sermon in Paradice 2. In the Continuance of it having always been in the Church and shall be to the end 8. The Profit of it which may appear in these five things viz. 1. It freeth us from the Snares and Subtilties of Satan 2 Tim. 2.25 26. 2. It preventeth the Judgement of God in this Temporal life Jonah 3.4 10. 3. It procureth the Mercies of God Temporal Spiritual and Eternal Mal. 3.7 Ezek. 18. 4. It freeth us from Death Spiritual and Eternal 5. It saves our Souls from Death and hides a multitude of Sins Jam. 5.20 9. The Necessity of it because without it we may perish for ever Luke 13.5 3. The means to attain unto repentance viz. 1. A careful diligent profitable and constant Hearing of Gods Word Acts 2.38 41. 2. To beg it at the hands of God by Prayer for it is the gift of God onely Ezek. 36.26 Duties required of us after we have repented viz. 1. We must pray to God to uphold us that we may not fall again into our former Sins and Transgressions 2. We must labor to convert others and be a means for the beating down of Sin in them and for the raising of them up to Newness of Life XIV OBedience is that whereby a man being endued with Faith and Repentance doth accordingly to the measure of Grace received endeavor himself to yield Obedience to all Gods Commandments from all the powers and parts both of his Soul and his Body And this is called New-Obedience because it is a Renewing of that in man whereto he was perfectly enabled by Creation This Obedience much consisteth in observing the Works of Christ which we must not understand of doing them according to the rigor of the Law but of a purpose and endeavor to keep them For this is a Priviledge belonging to all that are in Christ That God accepteth their wills and endeavors of Obedience for perfect Obedience it self whereupon they who have but little knowledge if they have care to get more knowledge make conscience to obey that which they know shall also have the Reward promised for true Religion stands not in Knowledge but in Obedience and this is true Obedience to make Conscience of every sin in our own persons to take heed of the infection of sin in others and to abstain from the appearance of evil and all this not for a day or a year but from time to time in all I say all our
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more
and being exhorted will not hear being admonished will not obey being reproved will not repent As for them that are without the Lord will judge them the Church hath nothing to do with them 1 Cor. 5.12 13. For those that were never of the Church cannot be cast out of it being never of the number of the Faithful And here also know That one person may not be Excommunicated for another but onely the party offending Now if any man be truly ingrafted into Christ indued with Faith in Christ and Repentance from dead works being a Member of his Body in Deed and in Truth Excommunication shall hurt him nothing at all in regard of that Spiritual Union or Communion forasmuch as the Sentence so given is in that particular void and frustrate And though a man justly deserveth to be Excommunicated through his sin and to be separated from the Communion of Saints yet Excommunication is not the first and chief cause thereof but his own sin and the continuance in it seeing it doth not sever him from God but declareth him to be severed through his impenitency as the Priests under the Law putting out the Leprous did not defile them with the Leprosie but pronounced them to be defiled or like the sentence of the Law which is but declared onely by the Judge upon the Malefactor So it is impenitency obstinacy and perseverancy in sin that separates a sinner from the Church Excommunication is onely the Declarative sentence thereof Ecclesiastical Discipline is the Order in the Church instituted by God especially for these two ends viz. 1. That the Ministery of God may be preserved and that all things may be done in the Church decently and in order 2. That the Conversation of every one may be looked into that such as have given offences may be amended and according to the degrees prescribed by Christ The order which the Church doth use in the exercise of her power may be comprehended in these three Verses of the eighteenth Chapter of Matthew viz. 1. If thy Brother trespass go and tell him his fault between thee and him alone if he hear thee thou hast won thy Brother Matth. 18.15 2. If he hearken not unto thee let him be again privately admonished by thee taking one or two others with thee Mat. 18.16 3. If he will not vouchsafe to hear them tell it unto the Church if he refuse to hear the Church also let him be unto thee as a Heathen man and a Publican Matth. 18.17 In Excommunication there are three Judgements to be considered viz. 1. Of God when he doth hold any obstinate Sinner guilty of his offence and so guilty of condemnation 2. Of the Church after that God hath holden him guilty for the Church is onely to pronounce and to declare him so to be not absolutely but with condition of Repentance 3. Of God again whereby he ratifies that in Heaven which the Church hath done on earth The Power of Ecclesiastical Discipline is very necessary in several respects viz. 1. In respect of the Commandment of God 1 Cor. 5.5 2. In respect of Gods glory which would be much impeached if without difference the wicked and blasphemers go in the number of Gods children 3. Lest the Sacrament of the Lords Supper be prophaned by the wicked and that be given them in the Supper which is denied them in the Word 4. For the safety of the Church which shall be punished if she permit willingly the prophanation of Christs Ordinance 5. For avoiding offence in the Church that others be not corrupted 1 Cor. 5.6 6. For the safety of sinners that they being often admonished may return to Repentance and be received again into the Church 7. For avoiding of offence among those that are without and that the Name of God may not be blasphemed nor evil spoken of nor they who are not as yet Members of the Church kept from coming into it nor the Covenant of God despised nor reproached 8. That from the sinners themselves punishments may be averted because the wicked approaching to the Lords Table eat their own damnation The difference between Church-Discipline and State-Government viz. 1. The power committed unto the Church dependeth on Gods Word the Civil power is armed with the Sword 2. In the Church Judgement proceedeth according to Gods Laws in the Civil State according to Civil Laws 3. The Church punisheth the obstinate with the Word of God yet so as it pierceth unto their Consciences The Civil State punisheth the obstinate onely with corporal punishments 4. Oftentimes the Discipline of the Church hath place where there is none for Civil Judgement and the Civil Government oftentimes hath place where there is none for Church Discipline 5. The Judgement of the Church hath degrees of Admonition before it comes to punish but the Civil Judgement proceedeth to punishment without it 6. The Church does often reverse and retract her Judgement and Punishment if there come Repentance but it is otherwise with the Civil Magistrate Touching Excommunication observe these four things from Matth. 7.6 viz. 1. The Foundation thereof it is an Ordinance of God for all obstinate enemies of God by Christs Commandment must be kept from holy things A man living in the Church may be worse in practice then an open enemy and such an one was Ishmael who for mocking Isaac the Son of the Promise was cast out of Abrahams Family that is out of the Church of God Gen. 21.10 11. For Abrahams Family at that time was Gods visible Church 2. The End thereof which is to preserve the holy things of God from pollution contempt and prophanation even the Word Prayer and Sacraments which wilful Enemies would trample upon as Swine upon Pearls And herein we may see the abuse of this Ordinance when it is made for Politique and Civil Respects 3. Who must execute this Censure of the Church namely they to whom the disposing and keeping of the holy things of God is committed that is The lawful Ministers of the Word and Sacraments but without the Exercise of this Censure which God hath given unto the Church they cannot keep those holy things pure which God hath committed unto them 4. How far this Censure of the Church reacheth and extendeth against obstinate and wilful Enemies namely to the debarring of them from the use of the Saints Communion in Prayer and Sacraments Indeed if the party be excommunicated for some particular Crime and there be hope of his Repentance because he doth not maliciously persist by wilful obstinacy in his sin and contempt of the Church then although he be excluded from Communion with them in the Sacraments and Prayer yet he may be admitted to the hearing of the Word because that is a means to humble him for his sin and to bring him to Repentance which is the end of all Ecclesiastical Censures The Censures of the Church are of three sorts all of them having their proper time and place and use and