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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34877	A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.	Cradock, Samuel, 1621?-1706.	1679 (1679)	Wing C6756; ESTC R15332	329,893	408

governing and over ruling their inclinations and actions and that both good and evil Under this head I shall first shew how the Providence of God is exercised upon the good inclinations and actions of men and Secondly How 't is exercised about sin and evil For the First of these observe these Rules 1. God assists and co-operates with men in the doing of all good * Aristotle doth in his Ethicks acknowl●dge that for a man to have a Soul virtuously inclin'd is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of God Tu●ly in his Second Book De Natura deorum sayes Nemo vir magnus sine aliquo afflatu divino unquam suit And the Learned among Christians say Orsus bonae voluntatis sunt Deo Voluntas tum libera est quando per gratiam est liberata he works in him both to will and to do that which is good Phil. 2.13 'T is from God that men have any heart or will or power to do any thing pleasing in his sight But Gods co-operating with and assisting man in the doing of good is not in any thing more remarkable then in the coversion of a sinner He savingly inlightens the mind he freely bowes and inclines the will he circumcises the heart as we find Deut. 30.6 he gives a new heart as 't is Jer. 24.7 He takes away the heart of stone and gives a heart of flesh he puts a new Spirit with them as 't is Ezek. 11.29 2. As to sin and evil God neither is nor possibly can be the Author or Approver of it Yet his Providence is exercised about it as may appear by these particulars 1. He permits sin Without his permission and sufferance it could not be in the World God is so good that he would never permit sin but that being Omnipotent he knows how to bring good out of it Now he may be said to permit sin in these respects First By way of Negation not giving grace to prevent it which he is not bound to do being a Debtor to no man or by not giving a People softning means or by denying his blessing on the means Deut. 29.4 Moses says of the hardned Israelites Yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day God is said to harden says Austin when he saftens not and to blind when he enlightns not He doth it not by imparting evil or wickedness but by not imparting grace 2. By way of privation by withdrawing upon provocation the restraining grace before given Time was when Pharaoh had a restraint upon him and while that lasted there were no violent hands laid upon Moses or Aaron by whose ministry all the Plagues were brought upon him But this is no sooner withdrawn from him but his cruelty vents it self and Moses is threatned with death if he came again into his presence 3. By presenting Objects which mans corruption makes a bad use of Thus Psalm 78 from 27 to 31. The Israelities abused their Quails which God so mercifully gave them to the pampering of their lusts and so brought his wrath upon them 4. By delivering them up to Satan to be by him blinded and misled because they refused to be guided by the good Spirit and word of God Thus John 13.2 We read that the Devil put it into Judas his heart to betray his Lord and Master 5. By delivering them up to their own lusts Psal 81.11.12 God sayes my People would not hearken to my voice and Israel would none of mee So I gave them up unto their own hearts lust and they walked in their own counsels 6. By way of punishment One sin is very often the punishment of another Thus Pharaoh when he saw that the Rain and Hail and the Thunders were ceased he sinned yet more and hardned his heart he and his Servants Exod. 9.34 And Austin speaks very pertinently to this purpose Expedit superbo ut incidat in peccatum God often suffers a proud man to fall into a shamefull sin to punish his pride and to bring him to a sober sence of himself 2. God limits sin and sets bounds to it Psalm 76.10 Surely the wrath of men shall praise thee the remainder of wrath thou wilt restrain Thus Gen. 31.42 He with-held Laban from his wicked purpose of hurting Jacob. He that sets bounds to the Sea sets bounds also to the sins of men 3. He makes sin it self serve to his own glory and so over-rules it that he brings good out of it Thus the unnatural usage which Joseph received from his Brethren God ordered to his high advancement and his Family's preservation Thus the Jews malice in persecuting the Disciples and sending them out of Jerusalem by Gods over-ruling tended to the propagating and dispersing of the Gospel Having thus shewed the extent of the Divine Providence to the several Beings in the World it remains now that I speak something of his special Providence which he exercises in a more singular way over his Church and People Which will plainly appear if we consider these particulars 1. Sometimes he hinders and prevents evil intended against them And this he does sometimes by weak means sometimes by strange means and sometimes without means See a remarkable instance of this 2 Chron. 14. from 9. to the 14. An Army of a Thousand Thousand Aethiopians came out against Asa and Verse the 11th he cried unto the Lord saying Lord it is nothing with thee to help whether with many or with few we have no power help us O Lord our God for we trust in thee and in thy name we go against this multitude O Lord thou art our God let not man prevail against thee So the Lord smote the Aethiopians before Asa and before Judah and they were overthrown Thus also 2 Chron 20. When the Children of Moab Ammon and Mount Seir came against Jeh●shaphat he proclaimed a Fast and cried unto the Lord. Vers 12. O our God we have no might against this great Company that cometh against us neither know we what to do but our eyes are upon thee Then upon Jahaziel came the Spirit of the Lord and he said unto the King and the People Be not afraid by reason of this great Multitude for the Battle is not yours but Gods To morrow go down against them you shall not need to fight in this Battle set your selves stand ye still and see the Salvation of the Lord. For the Lord will be with you And Jehoshaphat said unto the People believe in the Lord so shall ye be established believe his Prophets so shall ye prosper This done the Lord immediately sent a Spirit of division or strife among their enemies whereby those Nations falling out among themselves destroyed one another and sheathed their Swords in one anothers bowels See also to this purpose the whole 124 Psalm 2. Sometimes he moderates and takes off the rage of Enemies and makes them of Enemies to become Friends Thus when Esau

That requires works to be performed by our own strength and ability received at our creation whereby we were sufficiently inabled to do the things required of us But the Covenant of Grace requires works to be done by the assistance of the Spirit of Christ Phi● 4.13 I can do all things sayes the Apostle through Christ that strengthneth me Therefore the obedience of the Gospel is called the obedience of Faith Rom. 16.26 as following Faith and springing from it Repentance and Faith are not so in mans power now as Obedience was under the Covenant of Works And secondly it doth not require works for the same end For the Covenant of Works requires works as the way and means of our standing right before God But the Covenant of Grace doth not require works as the matter of our Righteousness and Justification before God but that thereby we should glorify God in this World be fitted for Heaven and should evidence and testifie our renewed nature 2. In the Covenant of Works there was no Mediator But in the Covenant of Grace there is Therefore the one is called Foedus amicitiae the other Foedus misericordiae 3. One sin broke the Covenant of Works but in the Covenant of Grace there is pardon obtainable for multiplied transgressions Isa 55.7 Let the wicked man forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon 4. The Covenant of Works gave unto man some occasion as it were to glory if he had stood But the Covenant of Grace cuts off from Man all pretence to glory in himself and engages him to give all the glory intirely unto God So saith the Apostle Rom. 3.27 Where is boasting then It is excluded By what Law of Works Nay But by the Law of Faith And 1 Cor. 1.31 The Apostle tells us Christ is made unto us Wisdom Righteousness Sanctification and Redemption He that glorieth let him glory in the Lord. So Eph. 2.9 By grace are ye saved through Faith and that not of your selves it is the gift of God not of Works lest any man should boast Having thus shewed the agreement and difference between these two Covenants I come now to speak more particularly of the Covenant of Grace Concerning which let us observe these things 1. The Covenant of Grace was for substance one and the same in all ages of the Church though diversly administred before and after the coming of Christ From Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to the end of the World the Covenant of Grace hath been one and the same without change or alteration Yet it was administred in a different manner under the Old and New Testament and thence it had the denomination of Old and New Covenant Yet both did agree in many things As Of the old administration of the Covenant of Grace of the new 1. They both lead to one and the same Mediator by and through whom the blessings promised are to be expected Christ at his Resurrection raised up together with himself many of the Saints who died under the former Covenant as we read Mat. 27.52 Whereby he shewed that the benefit of his Mediation Death and Resurrection did belong to them under the old Covenant as well as to us under the new But some will perhaps say that Christ is called the Mediator of the New Testament Heb. 9.15 Answ He is so in respect of actual and personal confirmation of it by his own blood which was not done in the old Covenant But he was Mediator of the old Covenant as may appear by the types that did prefigure him and in respect of the vertue and efficacy of his blood which was to be shed which did take away the sins committed under the old Covenant as to them that truly believed in him Hereunto agrees that in Heb. 13.8 Jesus Christ the same yesterday and to day and for ever that is as to the vertue of his death 2. The same condition is required under both administrations namely Repentance and Faith in the Messiah 'T is true many of the Jews under the old Covenant sought Righteousness by the works of the Law and not by Faith in the Messiah but this was their error and sin It was not the true Doctrine of that Covenant 3. Under both there was the same Law and Rule of Life to walk by viz. the Moral Law Jam. 28. This Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal or a Kingly Law because it hath a Kingly and authoritative power over all Mankind 4. They both propound the same Salvation God would not have called himself the God of Abraham Isaac and Jacob if they had not been saved Neither would the place of Rest ha●e been called Abrahams bosome if Abraham himself had not had part in that place of Rest But some will object Heb. 8.8 9. Where 't is said the New Covenant is not as the Old I answer We must distinguish betwixt the substance of the Covenant and the manner of its dispensation In respect of the dispensation the new is not as the old though it be as to substance As Rebecca vailed and unvailed was the same woman and yet not the same The same in person not the same in habit and attire That which brought the blessing to Abraham was this that he believed on that seed which was to spring from him looking for Righteousness and Life by him So then the old Covenant spoken of in the old testament and the new which is now published in the Gospel are for substance one and the same without any essential difference between them But though they thus agreed yet in many things they differed As particularly 1. The old administration of the Covenant of Grace was more burthensome the new is more easie this the Apostle plainly intimates Acts 15.10 Now therefore why tempt ye God to put a yoke upon the neck of the Disciples which neither our Fathers nor we were able to bear And Gal. 4.3 Even so we when we were children were in bondage under the elements of the World There were required under the old Covenant Circumcision costly Sacrifices and Oblations tedious journeys to Jerusalem at the three solemn feasts restraint from many liberties which we enjoy under the new 2. The one was more dark the other is more clear Eternal life was not so clearly discovered in the old Testament as it is in the new 2 Tim. 1.10 Yea Christ himself and his offices and benefits were then but darkly revealed Hence the Gospel is called the revelation of the mystery kept secret since the World began Rom. 16.25 not that it was absolutely hid or kept secret but comparatively in respect of the more clear and plain discovery of it afforded to us in these dayes Hence that of our Saviour to

suffered for our Salvation descended into Hell rose again the third day from the Dead And Ruffinus tells us that though the Oriental and Roman Creeds had not these words in them that Christ descended into Hell yet they had the sense of them in the word Buried By which it appears that the first intention of putting these words into the Creed was to express the burial of our Saviour and the descent of his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus invisi●●lis sic ●eddidit v●tus I●enai interp●●s into an invisible place namely the Grave The Aquileian Creed is the first that we read of that mentioned both his burial and descent into Hell But Ruffinus thinks they intended by both expressions one and the same thing though others by mistake as it seems did from the latter expression conclude that our Saviours Soul did actually and locally descend into Hell But we have shewed before what little ground there is for that opinion But there are some who by Christs descent into Hell will not allow should be meant his burial only for then say they there will be a tautology in the Creed which that in so short a symbol the composers of it would be guilty of is hard to imagine Others therefore to obviate that objection say by his descent into Hell is not to be understood his burial but his continuance under the power of death for some time though it was very short For death had no long dominion over him Rom. 6.9 This I acknowledg to be a true and safe sense But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a permansion or continuance for some time in the state of the dead does not to me appear However let every pious and judicious person follow his own Judgment herein especially seeing as the learned Vossius tells us The Fathers did not hold this descent of Christ into Hell for an Article of Faith Patres hoc dogma de descensu animae Christi non habuere pro capite sive ut nunc loqui solemus pro articulo fidei Vnde id videas prope in omnibus symbolis omitti ut in ipsius synodi Nicenae symbolo ubi profecto non praeteriissent si dogma hoc agnovissent Quippe eo nihil magis valuisset ad refellendum Arrium siquidem is negabat Christum habuisse animam ac Divinitatem ei pro anima fuisse aiebat Nec hujus meminit confessio fidei synodi Illyricae nec meminere Concilia duo Occumenica Constantinopolitanum Chalcedonense Sic ergo statuimus Orientales per descensum Christi ad inferos primitus intellexisse id quod Occidentales vocarunt Sepulturam Et errore quodam factum esse ut cum prius qui unum dicerent alterum praeterirent ambo postea caeperint conjungi Sane temporibus Ruffini id est circa annum quadringentesimum ipsa ecclesia Romana erat contenta meminisse solius sepulturae Aquileiensis vero Ecclesia habuit quidem utrumque in symbolo suo sed si ex Ruffini mente judicandum unum idemque ambobus significari arbitrabatur Ruffini verba in expositione symboli haec sunt Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque Orientis in Ecclesiis habetur hic sermo Vis tamen verbi eadem videtur esse in eo quod sepultus est Errore etiam illa duo conjungi judicium est doctissimi Schindleri sic in Lexico suo scribentis in voce Sheol Sheol significat Sepulchrum Gen. 44.29 deducetis canos meos i. e. canitiem meam vel me canum ex senectute in Sheol id est in terram quatenus est mortuorum receptaculum 1 Reg. 2. v. 6. 9. Neque sinito canitiem ejus descendere cum pace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi Gehennam non possumus intelligere nec enim hec poena a Judice terreno infligitur sed plane sign atur Sepulchrum statusque mortuorum SECT VII Of our Saviours Resurrection The third day he rose again from the Dead OUr blessed Lord and Saviour as we have shewed was crucified put to death and buried We come now to shew that the third day after his burial He rose again from the Dead And here several particulars will fall under our consideration 1. We shall shew That it was prophesied of the Messias that he should rise from the dead 2. That Jesus our Lord did so rise as was foretold 3. We shall produce the proofs of his Resurrection 4. We shall shew the principal cause of his Resurrection 5. The time 6. The ends for which he arose I begin with the First namely that Christs Resurrection was prophesied of and foretold And this may appear from Acts 2.31 Where the Apostle shews us that David seeing this before spake of the Resurrection of Christ that his Soul was not left in Hell neither did his flesh see corruption Christ himself did foretell it Mat. 17.22.23 The Son of man shall be betrayed into the hands of men and they shall kill him and the third day he shall be raised again And John 2.19 Destroy this Temple viz. of my Body and in three days I will raise it up Christ had so plainly and so often foretold his Resurrection that the Chief Priests and Pharisees could say to Pilate Sir we remember that this Deceiver said while he was yet alive after three days I will rise again And the Apostle Paul professes Acts 26.23 that he said no other things then what Moses and the Prophets did say should come viz. that Christ should suffer and that he should rise from the Dead And as Christs Resurrection was prophesied of so it was typified and prefigured 1. By Isaac Gen. 22. who was bound and laid on the Altar and as good as dead in his Fathers account yet Abraham received him from the dead again in a figure Heb. 11.19 that is in a figure of Christs Resurrection 2. By Jonas Matth. 12.40 as Jonas was three days and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth 2. Jesus Christ our Lord did so rise as was foretold The Lord of Life was buried on that day on which he was Crucified and his body was in the grave some part of that day and all the next day and some part of the day following And very early on the first day of the week he arose The Apostles to whom he shewed himself alive after his passion by many infallible proofs gave witness of his Resurrection Acts 1.3 He being seen of them forty days and speaking of the things pertaining to the Kingdom of God And our Saviour himself after his Resurrection said to his Apostles Luke 24.39 40. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me have

Resurrection of the just John 6.39 And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day verse 40. And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 1 Thes 4.14 For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with Him Verse 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep verse 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the trump of God and the dead in Christ sholl rise first Let us now consider what improvement we should make of this doctrine 1. Let us take heed of erring about this doctrine Let us take heed of the leven of the Sadducees who said there was no resurrection Acts 23.8 There are two sorts of persons that exceedingly erre about this doctrine 1. Those that affirm that there is no other Resurrection but that which is Spiritual viz. that of the soul from the death of sin This was the error of Hymenaeus and Philetus 2 Tim. 2.17 18. They acknowledged no other Resurrection but the renovation of the mind which passes upon a man in this life Now this Spiritual Resurrection is limited only to true Believers but the Corporal belongs to all that are in the Graves of whom our Saviour says John 5.29 They shall all come forth some to life and some to damnation which cannot possibly be meant of the Spiritual Resurrection and therefore there is another besides that 2. Those that say the same numerical body that died shall not rise again but some new airy body not flesh and blood bones and sinews as ours are made up of But this is a great error For 1. If the same bodies do not arise then 't is not a Resurrection but a new Creation I acknowledge 't is not necessary they should arise with every parcel and particle of flesh they ever had or had when they dyed but they shall rise with so much of their bodies as shall make them the same numerical bodies that died As a man in the Wars if he lose an arm or a leg yet we say and say truly he is the same man still that he was before So the dead shall rise with so much of their bodies as shall when reunited to their souls make them the same persons they were before 2. Our Saviour sayes all that are in the Graves shall come forth that is surely the same bodies that lay there and not other bodies for them Rev. 20.13 'T is said the Sea shall render up its dead surely not new bodies but the old bodies that were buried there 3. The Bodies of true Believers as well as their Souls are united to Christ and thereby made the Temples of the Holy Ghost as the Apostle assures us 1 Cor. 6.19 And can you think Christ will lose any one of his members he assures us to the contrary John 6.39 r 40. 4. The Apostle tells us this corruptible this mortal shall put on incorruption and immortality 1 Cor. 15.53 Therefore the same bodies that are now mortal and must die shall be raised And indeed the Apostle plainly shews all along in that excellent discourse of the Resurrection that he intends that the same body that dyed should rise again 5. It seems most agreeable to the Justice of God that it should be so viz. that the same numerical body that was the souls instrument either in good or evil actions either in works of Righteousness or Sin should partake with the Soul also in its rewards or punishments shall they that beat down their bodies and bring them into subjection or suffer Martyrdom in their bodies for the cause of Christ be rewarded in other bodies than those that thus suffered Or shall that body and flesh of a wicked man which was so great an instrument of his soul in sinning against God and dishonouring of him and hurting others be dissolved into dust and shall another body be framed for that miserable soul to suffer with it those exquisite torments that the damned must suffer for ever Surely this cannot be Therefore it seems most agreeable to the Justice and Providence of God that every one should receive either reward or punishment in his own body which he had here in this life 6. Christ hims●lf did rise with his own body viz. with that body that had been crucified And others that had slept in their Graves did come forth thence at our Saviours Resurrection and surely they came forth with those very bodies that slept there and not with new bodies Matth. 27.52 53. * We have here the first fruits of the resurrection to confi●m our faith And so much of the first use 2. Let us labour to strengthen our Faith in the belief of this Article And in order hereunto let us consider 1. This Article was that which many faithful Christians were ready to suffer Martyrdom for and to seal with their own blood 1 Cor. 15.29 else what shall they do or what shall become of them that are baptized that is that suffer Martyrdom * For so the word to be Baptized signifies sometimes as Mark 38. and the praepos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for Acts 9.16 See Apost hist page 182. for the dead namely for professing to believe the Resurrection of the dead And why stand we in jeopardy every hour viz. of the like Baptism for the same profession either from pers●cuting Sadducees who allow no Resurrection or from the furious Jews who deny Christ to be risen 2. This Article is a great foundation of a Christians hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead For if in this life only we had hope we were of all men most miserable 1 Cor. 15.19 3. This Doctrine tends much to the illustrating the infinite wisdom power justice and mercy of God 4. It teaches us how much we owe to our Lord and Saviour who hath redeemed our bodies as well as our souls and will save our bodies as well as our souls 3. If there will be a Resurrection let us not bewail the death of our pious friends with too much sorrow or concernment Their bodies are but laid up for a glorious Resurrection 4. The consideration and belief of the Resurrection should strengthen us against the fear of our own death As God said to Jacob Gen. 46.3 4. Fear not to go down into Egypt for I will go with thee and bring thee