that which none denyeth namely that a Beleever is dead to sin before Marriage-union between Christ and the Soul that is before the act of faith for Marriage-union is not without the act of faith on our part which also is acknowledged by them with whoÌ„ this discours argueth But it doth in no case affirm which must be carefully attended to that we are dead to sin before the grace of faith The death of sin is in order after the grace of faith in Vocation The infusion of faith and grace infers the death of sin the immediate effect thereof as the income of life expelled death in the Shunamites child 2 King 4. The Sum is That before our Marriage union with Christ I mean before in order of nature not in time there is first The grace of faith 1. The death of sin 3. The act of faith and this last according to your own grant before the act of faith is both the grace of faith and the death of sin Before the death of sin is the grace of faith Before the grace of faith nothing that is saving Obj. 2. Matth. 13.44 Selling all is placed before buying But by selling we are to understand parting with sin By buying believing Therefore there is a saving Qualification viz. Selling of all or parting with sin before faith Ans In answer to this Objection it will be convenient First to distinguish the terms viz. selling of all or parting from sin which may be applicable and useful for the resolving of sundry other occasional objections and afterwards speak to the Text. The souls selling of all or parting from sin is either before faith viz. Preparatory or Legal so called not always from the means namely the Law by which such a parting with sin is wrought but also from the state of the soul still continuing under the Law notwithstanding any Gospel-work And it is nothing else but such a measurable conviction of the impotency and unprofitableness of all lusts and carnal confidences which the soul before counted gain as that novv it letteth them all go as loss so far as it ceaseth to live upon them any longer Rom. 11.24 Philip. 3.8 Matth. 18.25 Luke 15.14 17. It is the same in effect with a lost estate This preparatory parting from sin is either external consisting in the conforming of the outward man unto the practise of known duties and the restraint of the outward man from knovvn sin Philip. 3.6 2 Pet. 2.20 Or Internal consisting in the legal restraint of the invvard man from sin for this Restraint being understood savingly and properly is in appearance only but not in truth whether to our selves or others together with such spiritual gifts and enlargements as are wrought by the common Gospel-work of the Spirit Or else the souls parting with sin is after faith viz. saving which is threefold 1. Habitual namely the death of sin or destroying of the body of death Rom. 6.6 Chap. 7.14 which is wrought by the infusion of the Spirit of life in Vocation herein the soul is passive it being the immediate effect thereof as the in-come of life was the expelling of death in the Shunamites child Or as the cessation of darkness is the effect of light coming into the air Here is the cessation of the reign of sin 2. Repentance viz. Evangelical part of which consists in sorrow for sin as sin and aversness from sin as sin in which the soul is active 3. Mortification which is a part of Sanctification wherein the soul is also active The Distinction premised the Text remains to be spoken to vvhich being a parable it is seasonable in the interpretation thereof to make use of that generally received and commanded Rule viz. That the principal Scope is to be attended the Metaphors not to be urged above what is consonant to other Scriptures where the same truth is taught in proper and simple terms Calvin Cartwright Junius Chemnitius Piscator Pareus in their Commentaries upon the place seem not to understand conversion to be the Scope of this Parable but rather that it intends the constancy of such who are already converted in the profession of the truth of the Gospel though they should be called to suffer the loss of all yea of life it self in testimony thereunto But be it supposed That Conversion is the Scope of this Parable and so the main intent thereof to be that the soul must part with all that maketh it preparatorily uncapable of believing before it can believe yet selling of all is to be understood of a preparatory not of a saving selling of all 1. Because Selling preparatorily fully answereth the Scope of the place 2. Because Selling savingly is the act of a living spiritual man vvhich none can be vvithout faith as selling civilly is the act of a natural living man Adde hereunto That it being supposed that by buying vve are to understand the first act of faith wherein the soul is active and by selling all a saving parting with sin which yet with due submission to better Judgements appeareth not to be the true meaning of the place yet even this interpretation concludes only a saving selling of all or parting with sin before the act of faith according to the sence of the distinction and as you may please to see therein which is not the matter here controverted but it doth not conclude any saving selling of all or parting with sin before the grace of faith which is the question The Sum of this Ansvver is The Text in that it is a Parable through our infirmity is the more apt to suffer by a mis-interpretation If it be taken in the first sence according to the Commentators above-mentioned it concerns not the question If taken in the latter sence whether selling of all be interpreted preparatorily or savingly it doth not conclude the question that is It doth in no sence hold forth a saving parting with sin before the grace of faith Obj. 3. Salvation is promised unto hungering thirsting poverty of spirit seeking repentance c. which are qualifications preceding faith therefore salvation may be promised to some qualification before faith Ans All Objections raised from these and the like promises vvhereof there are many in the Scriptures may receive a full answer by the right application of the distinction of qualifications into Preparatory or Legal vvhich go before faith And Saving or Evangelical vvhich follow faith intimated before in the beginning of the Answer to the second Objection Accordingly there is a Poverty Luke 4.18 Revel 3.17 A Hunger Luke 15.14 Isai 65.13 A Thirst Isai 65.13 A Seeking Luke 13.24 A Repentance Mark 1.15 Matth. 27.3 All without faith and in judgement of charity before faith viz preparatory poverty Poenitentia Legalis Poenitentia Evangelica Bucan loc 30. Poenitentia Interna salutaris Poenitentia Externa disciplinaris Spanh Exc. de grâ—â—â— Sect. 32. Sitis totalis indigentiae fruitionis complacentiae partialis Ames Coron Art 5. Recipiscentia
the passive voyce as being received by Christ before he makes mention of himselfe in the active voyce as having actively received Christ Receptie respeciu hominis est vel passiva vel activa Medulla l. 1. c. 26. Upon this Text Doctor Ames grounds that Spiritual and profitable distinction of a double receiving of Christ Passive and Active Passive whereby the Spiritual principle of grace is ingenerated Active proceeding from that ingenerated habit of grace and the operation of God fore-going and exciting thereunto we are received of Christ before we doe receive Christ Christ in working the grace of faith receiveth us by the act of faith we receive him Christ taketh the Soul before the Soul taketh him A third place to the same purpose is Ephes 2.1.5 And you hath he quickned who were dead in trespasses and sins even when we were dead in sins he hath quickned us together with Christ The infusion of the habit of Faith or Grace into the Soul is the quickning of the Soul until then the Soul is dead as a dead body so a dead Soul is passive in respect of its quickning or being made alive That the infusion of saving faith or saving grace is the infusion of Life appeares thus The Spirit of the Command and Promise viz. that infused grace which inclineth us to obey the Command and receive the Promise is Life the Image of God in Adam which consisted in a conformity to the Command was his spiritual life the spirit of Faith is the spirit of the Command 1 Joh. 3.23 this is his Commandement That we should beleeve on the name of his Son Jesus Christ that it is the spirit of the Promise is out of doubt Joh. 3.33 As the Image of God in Adam which consisted in conformity to the command was his Spiritual life so the Image of God created anew in the Soul is life either this is life or what can be life As the spirit of sinne is the spirit of death so by the rule of contraries the spirit of effectual saving grace is Spiritual life He that hath the Sonne hath life 1 Joh. 5.12 But every Beleever hath the Sonne From the nature of the grace of faith receiving of Jesus Christ as our Lord and Saviour being of the essence and form thereof as a natural principle of natural sense motion and action is natural life so a supernatural principle of supernatural sense motion and action is supernatural life But such a Principle is saving faith and each other saving grace No Life-lesse principle can enable the Soul to a Life-act it cannot be reasonably conceived how a Beleever as a Beleever should not be alive The summe is this text holds forth an Active-quickning Christ enlivening a dead passive Soul So from Scripture the Arguments follow First from the supernatural nature of the Habit of saving faith or of the habitual frame of the New Creature In receiving a supernatural Habit Theologi vocant habirum infusum per se quiaper se sua natusra postulat ita non alitèr fieri suarez Meraph Tom. post disp 44. sect 13 n. 6. or Principle the Soul is passive saving faith or the habitual frame of the New Creature is a supernatural Habit or Principle therefore in receiving saving faith or the habitual frame of the New Creature the Soul is passive Supernatural is that which exceeds the power of Nature and is received of the Soul by way of inspiration only as the gift of Prophecy or both by inspiration and infusion as the habits of grace such habits the Schools call Habits infused of themselves their very nature denying them to be otherwise attained either by acts or any created cause whereby they are distinguished from Habits infused by accident such as are the gifts of Tongues and the gifts of healing which though they are ordinarily acquired and gotten by acts of study and practise yet have sometime been infused as in the Apostles time In receiving that supernatural saving habit or principle before which the soul hath received no supernatural saving habit or principle the soul is passive But the grace of saving faith is such a supernatural saving habit or principle received before which the soul hath received no supernatural saving habit or principle Therefore in receiving the supernatural saving habit or principle of faith the soul is passive From the nature of the subject of saving faith which is wholly unable to confer any causative power towards the producing of such an effect In receiving a miraculous impression the soule is passive but the infusion of the habit of faith or principle of life in Vocation or Conversion is a miraculous impression Vocation is a miracle it being no lesse a miracle to raise a soul from spiritual than a body from natural death therefore in receiving the infused habit of faith the soul is passive notwithstanding God oft-times makes such use as he pleaseth of men in working a miraculous effect in them yet because in such works the whole efficiency alwayes flows from God and none from man Men are passive in receiving such miraculous effects or impressions Moses putting his hand into and plucking it out of his bosome Exod. 4.7 Naamans dipping himself seven times in Jordan 2 King 5.14 conferred no more power to the curing of their Leprosie nor the womans touching the hem of Christs garment Mark 5.28 29. to the healing of her issue of blood than if they had done nothing In receiving that saving power to do before which there is no such active saving power the soul is passive we cannot do any thing whilst we are but yet receiving power to do but in receiving the habit of faith we receive that saving power to do before which there is no such active saving-power Therefore in receiving the habit of faith the soul is passive Vocation is compared to Circumcision of the heart Deut. 30.6 to Creation to powring out of the Spirit so is the habit of faith there called Tit. 3.6 to quickning or making alive As therefore the person circumcised was passive in Circumcision the creature in its creation the subject quickned in its vivification and the subject into which precious water is powred is passive in respect of the water powred thereinto So the soul in Vocation which is all these spiritually as being that work wherein the heart is circumcised quickned hath inherent saving grace created in it and powred out into it by the Spirit must needs be passive The contrary tenet makes us in the creation of faith to be our own creators in part An assertion as full of pride as empty of reason it makes us in part authors of our faith a high degree of spiritual facrilege against the glory of Christ and grace of the Gospel Obj. 1. The Soul before and in receiving of grace is active in respect of the use of means therefore not meerly passive Sol. Passive is taken either absolutely for that which is simply passive and
omnibus illis qui convertuntur alii enim graviâ—rem sentiunt perturbatione n alii vero leviorem sed omnes qui verè convert ntâ—r verè etiam humiliantur Ames for some feel a greater measure of trouble others a lesser But all that are truly converted are truly humbled Quest 3. Whether may it not come to pass through want of light either in the Ministery or our selves or want of due observation of Gods manner of working with the soul or of due care to keep the manner of his working in mind that a soul which hath in its measure been made partaker of preparatory work and sincerely converted may yet be unable distinctly to call to mind its former experiences of some principal part of preparatory work Ans Yes But then these three things will follow First Such a soul assents to and closeth with the substance of the Doctrine of preparatory work being made known unto it Secondly Such a soul assents to accepts of and walks in the practise of the humbling Doctrine of the Gospel concerning a Believer The holy Christ-exalting and soul-humbling Doctrine of the Gospel virtually containeth and evidently presupposeth the Spirit of Preparatory Work The Spirit of Dependance and Repentance from falls and wandrings which straying condition is called the lost condition of a believer Psal 119.176 doth in effect include the conviction of the lost estate of an unbeliever inability without recovering grace to rise from sin to obedience here being like our inability without converting grace to rise from death to life there That is called humiliation this humility In the Work of humiliation which is before faith the soul seeth that as it is nothing so it can do nothing without Christ Poverty of spirit in the regenerate Matth. 5.3 hath its proportion to poverty of spirit in the irregenerate Luke 4.18 Revel 3.17 Thirdly Such a soul must expect unsetlings and as it were an after-bondage before it cometh to be setled and attain assurance of its salvation Whereby God doth two things 1. Take off the Soul from its carnal confidences for the less measure of experience of a lost estate before faith the greater measure of carnal confidence and less measure of sensible dependance upon Christ after faith until this cure 2. God hereby provideth further for his own glory by causing the soul to magnifie the Law to condemn sin judge it self and exalt grace in such a degree as a kindly preparatory work disposed to Assurance of salvation presupposeth and the want of a kindly preparatory work until now eclipsed Many darken A Caution concerning fixing Conversion to such a time if not hide from themselves their experience of a preparatory work by unwarrantably fixing their conversion to such a time Whence notwithstanding upon just examination they cannot deny the substance of preparatory work to have been and the effects of saving grace to be in their souls yet they owning no work for preparatory work which was not wrought before nor any work for converting work which hath not been wrought since such a time they cause much unsetledness and uncomfortableness unto themselves 'T is the duty of all that live under the Gospel to be converted unto God and it is the duty of all that are converted to know they are converted but we are no where commanded to know the time of our conversion If upon better light then formerly we cannot find that to be conversion nor consequently that we were converted at that time which we were wont to reckon from yet if we find the works of God fore-going and accompanying conversion to have been Pemble Of the nature properties of grace and fâ—â—th and to be in our fouls it is our duty to bless God that we are converted and not groundlesly to afflict our selves about the time of our conversion To tell saith Master Pemble the month day or hour wherein they were converted is in most converts impossible in all of exceeding difficult observation though I deny not saith he but the time may be in some of sensible mark CHAP. VIII Whether there be any saving Qualification before the grace of faith viz. Any such Qualification whereupon salvation may be certainly promised unto the person so qualified THe Ensuing Discourse in answer to this Question 1. Explains the terms thereof 2. Recites various judgments concerning it 3. Propounds Arguments against ascertaining Salvation to any such qualificatioÌ„ 4. Endeavoureth to satisfie the more considerable Argnments of the contrary minded 5. Annexeth two Queries Qualifications are gracious Dispensations whereby the soul is in some measure rendred a more capable subject of faith or conversion and these dispose the soul thereunto The Explication of the more difficult terms of the Question either more remotely as the remainders of the Image of God in man after the fall which is called the grace of nature or more neerly as the common works of the Spirit by the Ministery of the Law and Gospel these last properly come under the name of common supernatural grace and are usually called preparatory works The Notion Preparatory is also carefully to be distinguished Works may be said to be preparatory either in respect of Gods ordinary Dispensation so those dispositions which qualifie the soul with a greater Ministerial capacity in order to conversion are to us preparatory in the judgement of charity in all and but in the judgement of charity in any Or in respect of Gods intention whence he purposeth such a work as a means to and a part of the way unto conversion afterwards to be wrought by him So in the Elect unto God they are are preparatory really but unto us only as they are also in the Non-elect in the judgjudgement of charity Because in that which is known they are alike and that wherein they are not alike is unknown Briefly Preparatory Work is so really or in the judgment of charity only To God really as concerning his Elect to man in the judgement of charity only as concerning any Notwithstanding because we know that such who are not elect are partakers of this common work and who are the Elect whom God will not forsake in this common work as justly he may do all we know not until faith and because we are to hope concerning all in whom we see them wrought and to endeavour in the use of means accordingly that God will not leave the soul here but that he will graciously proceed to the ingenerating of the grace of faith in his accepted time yet being ignorant of his intent we can but hope concerning any Hence to us they are preparatory in judgement of Charity in all whether Elect or Non-elect and not in judgement of Certainty in the Elect themselves before faith Saving Qualifications are taken either properly and formally for some effect of special grace such as are the gifts of the Spirit in Vocation Union and Communion all flowing from election having according to the revealed Dispensation of God
Antecedens fidem Recipiscentia Consequens fidem Med. Cap. 26. Num. 31. Quaerere in fide Quaerere sine fide Piscat preparatory hunger c. And there is a Poverty Matth. 5.3 An Hunger and Thrirst Matth. 5.6 A Seeking Matth. 7.8 James 1.6 A Repentance 2 Cor. 7.10 After faith viz. a saving poverty of Spirit a saving hunger c. To this effect Ames distinguisheth thirst into a thirst of total indigence Isai 65.13 And into a thirst of partial complacency 1 Pet. 2.2 The like both he and others teach concerning Repentance Wheresoever any of these or the like qualilifications are mentioned in the Scripture which Salvation ascertained by promise to the person so qualified such qualification or qualifications are saving not preparatory Let one instance throughout the whole Scripture be produced and evinced to the contrary Obj. 4. Matth. 18.11 For the Son of man is come to save that which was lost Here Salvation is promised to those that are lost but the lostness in this place mentioned precedes faith therefore this lostness seems to be some saving qualilification before faith Ans The words are not to be understood Collectively Christus hic loquitur de Ovibus suis h. e. de Electis Synecldâ—che integri of all that are lost but distributively of the Elect that are lost So Piscator expounds the place Christ here speaks of his Sheep that is of his Elect. So is the word Sinners to be understood Matth. 19.13 1 Tim. 1.15 And ungodly Rom. 4.5 Not as if Christ came to save all sinners or that God justifieth all ungodly but elect sinners and elect ungodly Christ maketh his Elect sensible of their lost and sinful estate before he saveth them God maketh his Elect sensible that they are ungodly before he justifieth them but neither doth Christ save nor God justifie all that are lost sinners and ungodly This text is to be interpreted distributively of the Elect lost not collectively of all nor personally of this or that man for who are these Elect cannot be known before faith Obj. 5. That hearing by which faith is wrought in the soul is before faith That hearing by which faith is wrought in the soul is a saving work therefore there is some saving work before faith Ans A Saving Work is taken Formally scil for that which is saving in it self though not for it self nor by it self as being for the kind thereof part of Eternal life and by reason of its necessary connexion with salvation in respect of the Ordination of God hath a promise of salvation made unto it Causally scil instrumentally for the means by which a Saving Work is wrought not for the Saving Work it self The Distinction premised the Minor scil that hearing by which faith is wrought in the soul is a saving work is denyed as labouring of an Equivocation in the word Saving which the question means formally but the Argument intends causally or efficiently Doctour Ames out of whom this Argument is taken never intended it to this purpose who as he affirms in the same tract elsewhere that other preparatory dispositions have not a certain and infallible connexion with salvation so in this very place affirms that that hearing of the word by which faith is wrought hath scil to us no necessary connexion with salvation Disp Theolog de Praep. peccat ad conver for who saith he can promise before hand that God will give faith thereby and concludes it therefore to be saving not formally but causally viz. instrumentally Obj 6. If in the conversion of a sinner there be a term from which namely sin and a term to which namely faith then there must be a departing of the soul from sin the term from which before it can attain unto faith the term to which Ans The In-come of grace to and the out-going of sin from the soul is not in strictness to be compared unto two things for sin is not a thing but a corrupt privation of a thing succeeding one another in the same place after the order of a local mutation properly where one of those things must give way by being outed from its place before the other can come in But the In-come of the Spirit of grace into the soul is after the manner of a habit succeeding in the room of its contrary privation and in such alterations of the subject the privation doth not first go out and the habit then come in but the in-come of the habit causeth the out-going of the privation as we see in knowledge and ignorance in the soul sight and blindness in the eye light and darkness in the air life and death in the body Death did not first go out of the body of Lazarus or of the Shunamites child and then life come in nor doth darkness first leave the air and then light come in but the in-come of life was the expelling of death In actibus voluntatis instantaneis mutatio duntaxat reperitur non autem motus propriè dictus Actus eliciti fiunt sine motu per mutationem duntaxat instantaneam Twiss de permiss 52. Cr. 3. dig 9. Sect. 24. and the coming in of light the expelling of 〈◊〉 and so of the rest The alteration of the subâ—â—â— from a term from which unto a term to which is 〈…〉 way of local mutation or by way of a haâ—◠〈◊〉 in stead of the contrary privation The Objection holds in alterations of its first kind but not in the alterations of the second of which sort is the alteration in question Obj. 7. Matth. 11.28 Come unto me all ye that are weary and heavy laden and I will give you rest Here rest seems to be promised to the qualifications of being weary and heavy laden which precede faith Ans Be it so that weariness and being heavy laden in this place spoken of precede faith though all seem not so to understand it yet we must distinguish between the invitation of the weary and heavy laden to come and the promise made unto the weary and heavy laden if being invited they do come The invitation is made to the qualifications weary Quibus verbis promitâ—it se refocillaturum non omnes qui pecc tis omnisti sunt sed omnes qui peccati onus sentientes ad ipsum veniunt Hoc autem non faciunâ— nisi Electi qui à Patre trahuntur Piscat de praed S. 63 and heavy laden the promise to coming In which words saith Piscator he promiseth not that he will ease all that are heavily laden with their sins but all who feeling the burden of their sin come unto him but this none do but the Elect which are drawn of the Father To this place very probably Doctour Preston looked in that speech The promise is not made to preparation but to coming The invitation is absolute to all so qualified living under the call of the Gospel the promise is conditional to those so qualified if they come Obj.
to be our duty to believe as that the fault of our unbelief lyeth wholly upon our selves Sol. For the better removing of this objection there is need of a threefold Distinction 1. Distinguish between unbelief and unbelief not cured 'T is easie to conceive how a Physician may be the cause why such a disease is not cured of which disease it self he is no cause Unbelief considered in it self is simply a sin Therefore God is no way the Cause or Authour of it 2. Distinguish of unbelief not cured unbelief not cured is considered either Negatively for a meer absence of faith where the rule requireth it not to be and therefore is unblamable so it is in those that never heard of the preaching of the Gospel Or Privatively for the absence of faith where the rule requireth it to be so unbelief is looked upon in those that live under or hear of the Gospel 3. Distinguish between a Physical and a Moral cause A Physical cause is such a cause as though without it the effect cannot be yet it is no ways bound to produce such an effect thus the absence of the Sun is the cause of the night A Physician is the cause why that disease remains uncured which he can cure but is not bound to cure A Chyrurgion the cause why the issue remains unhealed which he is not tyed to heal Thus the King not giving a pardon is the cause why the offender is executed whom no Law obligeth him to pardon A Moral cause is such a cause wherein the Agent stands by duty bound concerning the producing or not producing of such an effect so as by omission of what is commanded or commission of what is forbidden there is a guilt incurred so mans will is moral therefore the blameable cause of unbelief Gods Will is the Antecedent not the Cause of unbelief the abuse of mans free-will in the fall is the cause of unbelief Unbelief not cured considered Negatively is in respect of the Will of God a physical and unblamable effect of a physical and unblamable cause but mans will being a moral cause unbelief in this sence cannot be the effect thereof Unbelief not cured privatively considered is in respect of God as a blamable Consequent of an unblamable Antecedent in respect of the will of man it is a blamable effect of a moral and blamable cause In Adam having received povver whereby vve might not have sinned vve sinned freely Unbelief is the effect of our sin in Adam God together vvith the Object of Faith tenders us means so far sufficient to the begetting of faith as leaveth us without excuse We love our unbelief and resist this means of believing John 1.11.5.41 Our contumacious opposition to the command of believing is the effect of our love to unbelief 'T is then but Justice in God to leave us to our unbelief in so doing he doth us no wrong being free to have mercy upon whom he will The Difficulty of believing The Difficulty of believing appeareth in three things 1. in the Special enmity of the heart against this duty 2. in the Eminence of the Principle requisite to the creating of faith 3. in the Greatness and largeness of the obedience of Faith 1. The Special enmity of the heart against believing appeareth thus there is no obedience that God and Christ love better 1 John 3.23 Or that the Spirit laboureth more in John 16.9 No obedience that either Satan or man oppose more Satan opposeth none more For as the Spirit of truth leadeth unto all truth but into none more then this So the Father of a lye opposeth all truth yet none more then this Men that finally resist believing in Christ by so doing do the will of the Devil do shevv him to be your Father John 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do Vide Zanch. de peccat Angelorum lib. 4. c. 2. Theologitam nostri quam Pontisscis probabile aducunt Christum positum esse non modo in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum hominum sed etiam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum etiam Angelorum Twiss de Elect. l. 4. p. 1. To this purpose there is a good use to be made of Zanchy's Discourse concerning the Revelation of Christ's Incarnation and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Personal union the Doctrine of the grace of Christ ncarnate being that truth or at least contained in that truth whereof Christ speaks John 8. in which the Devil abode but hated not from the beginning Many Divines are conceived probably to think That Christ was not only set for the fall and rising again of many men but for the fall and standing of the Angels Man opposeth no truth more John 5.40 And ye will not come unto me that you may have lise What is said of the Jews Rom. 11.28 is true of all As concerning the Gospel they are enemies A formidable curse vvhereby the soul is smitten with an enmity against the Gospel of Blessedness The Gospel of Christ is a Doctrine of Contradiction Luke 2.34 Behold this child is set for the fall and rising again of many in Israel and for a signe that shall be spoken against A stumbling stone Rom. 9.32 A rock of offence 1 Pet. 2 8. A Doctrine of foolishness 1 Cor. 1.23 If he shall be in danger of hell fire that saith unto his brother Thou Fool What danger shall he be in that upbraideth the Gospel vvith foolishness They put it viz. the Word of God i. e. the Doctrine of the Gospel from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.46 They do not only not go to fetch it but being brought to them they put it away from them The Covenant of Works we could much better close vvith then vvith the Gospel any other Gospel command then that of believing any other person to be believed in then Christ Jesus John 5.43 I am come in mine own Name and ye receive me not if another shall come in his own Name him will ye receive any other way rather then the way of the Gospel Jer. 2.36 Why gaddest thou so much to change thy way Acts 22 4. I persecuted this way unto the death Grace likes no vvay to life so vvell Nature dislikes none so much We are not by nature so averse to the Turkish Alcoran as we are to Christs Gospel 2. The Eminency of the Principle requisite unto the creating of faith The Apostle excellently sheweth Ephes 1.19 20. And what is the exceeding greatness of his Power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Where this truth is held forth 1. By a Gradation Power his Povver the greatness of his Povver the exceeding greatness of his Power 2. By a Comparison the Povver which God puts forth in the Work of faith being compared unto
not subjectively that is such as remain ungodly when they are justified The Text saith not he reconcileth enemies according to the sense of those words in the former place He justifieth the ungodly But If when we were enemies we were reconciled to God by the death of his Son mark the time of this Reconciliation was the time of the death of his Son not the time of our Conversion much more being reconciled we shall be saved by his life that is If while we were enemies in respect of our nature and state we were reconciled in our head i. e. our Reconciliation was actually purchased by and acknowledged at the death of his Son how much more being reconciled in our selves by the slaying of the enmity of nature through the infusion of grace and the changing of our estate in respect of our persons and actions through faith in Christ shall we be saved by his life he that hath done the greater with greatest difficulty he will do the lesse having overcome and triumphed over all difficulty past and proceeding being without all difficulty in respect of what is to come This exposition is agreeable to the Analogie of faith strengthens the Apostles arguing from the greater to the lesser and any shorter interpretation seemeth to straighten those words We were reconciled to God by the death of his Son Thus Dr. Amos and Dr. Twisse understand this place Medulla l. 1. c. 20. Twiss de permiss l. 2 cr 4. digr 10. Sect. 4. and Calvin seemeth very well to allow thereof nor doth Piscator dissent there-from as appeareth in his citation of this Text disputing with Vorstius There is remission of sins that is actually procured before we do beleeve Cham. Nobis persuasissimum est Calv. in loc Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16 Medulla c. 24. 27. remissa esse peccata antequam credidimus Christ is first justified that is acquit of our sins and we justified in him Perkins There is a kind of previous application of Redemption to us in Christ The sentence of our Justification was pronounced in Christ our head rising from the dead Ames Transactio inter Deum Christum fuit praevia quaedam applicatio ad nos Sententia haec fuit in Christo capite nostro à mortuis jam resurgente pronunciata There is saith Mr. Rutherford Rhetorf exc 1. c. 2. a Justification in the mind of God Eternal and a Justification in time terminated in the conscience of the beleever Obj. But if it be yeelded that the grace of Justification be before Faith it will follow that in justification by faith there is nothing really and possitively wrought in the Soul but only a manifestation of what was before Ans Not so in the justification of a sinner there is that which is real and positive both on Gods part and on the Beleevers part on Gods part 1 An actual imputing of the righteousnesse of Jesus Christ to the Beleever 2 A transient judicial act of God whereby he declareth the sinner to be justified for the righteousnesse sake of Christ received by faith terminated in the Conscience of the Beleever upon the Beleevers part there is 1. An actual relying upon the righteousnesse of Jesus Christ 2. A renouncing of our own righteousnesse Obj. But if we yeeld a being of Iustification how doth the condition of an elect person justified by faith differ from his condition yet an unbeleever in respect of his Iustification Ans God hath absolutely decreed to justifie them before they doe beleeve their persons are beloved from eternity Jesus Christ hath actually and absolutely procured their justification before faith God hath accepted this Meritorious satisfaction of Christ before faith God never imputes the sins of the world of the elect to them unto Condemnation having already imputed them unto and being satisfied for them by Christ All which notwithstanding the condition or state of the Elect before faith is the same with the condition of those who are not elected we are the children of wrath even as others Ephes 2 3. guilty of sinne before God and therefore in respect of their estate obnoxious to Condemnation even as others Though their Justification be absolutely Vide Retorf ex 1. c. 2. and actually procured before Faith yet they are not justified until they doe beleeve now and not until now is their state changed now and not until now doe the effects of Gods displeasure cease towards them by vertue of the Promise He that beleeveth shall not come into condemnation now and not before are their persons accepted in themselves and consequently their actions capable of being accepted hence Albeit the justification of the Elect is absolue ely procured before they doe beleeve yet they have no consolation nor peace of Conscience till they doe beleeve Obj. Yee see how that by works a man is justified and not by faith only Jam. 2.24 Sol. That James agreeth with Paul concerning the Doctrine of Justification is evident in that the same Scripture Gen. 15.6 cited by Paul Rom. 4.3 is cited and acknowledged to be fulfilled by James 2.23 and the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for righteousnesse That Proposition of Pauls We are justified by faith without works and that of James We are justified by works and not by faith only are distinct but not opposite Propositions for Iames referreth not to the manner of our Justification of which Paul speaks but to the nature of justifying faith against such as boasted of such a faith as justifying which was without works Paul disputes against the Legalist Iames both against the Legalists and Libertines Paul sheweth the manner of Justification by faith Iames the nature of justifying faith Pauls conclusion is that We are justified by faith without works Iames's conclusion is that Faith without works doth not justifie Justificamur Effectivè à Deo Approhensivé à fide Declarativè ab operibus Prideaux lect 5. de Justificatione The objection also is further satisfied by distinguishing of Justification Justification is either of our persons before God so Faith only justifies or of our faith before Men so works justifie that is they declare our faith before men to be unfeigned I will shew thee my faith by my works Jam. 2.18 By works was faith made perfect ver 22. Obj. We are justified by faith Rom. 4.9 Faith is a work therefore we are not justified without works and consequently not by faith only Ans How Faith justifieth hath been spoken before that faith doth not justifie as a work is evident Rom. 4 5. But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse God makes high account of that faith which accounts of its object as the matter of our Justification God makes no account of that faith which we account of as a work in the matter of our Justification the Beleever
that is best prepared is not digested without yet is digested with time and the labor of nature The Seed which the husbandman soweth with pains the Earth receiveth not without patience 'T is the Prerogative of God 't is not in the power of man to communicate understanding without study and diligence Though it be in Gods power to give yet according to his ordinary Dispensation he doth not give knowledg unto man without labor and prayer but he giveth unto his a spirit by meditating day and night to search into the deep things of God Who refuseth ripe fruit because it groweth higher then can be had without climbing or the treasures hid in the Earth because they cannot be had without digging And who knoweth but that these poor sheets may find a place with some others especially in the houses and hearts of them of whose house I am out of whose heart they cannot be whilst I am That I may not be as one altogether dead to those whom I should have been glad to have lived and dyed with yea whom I should have been glad to have lived and dyed for My absence from them hath named this Wilderness Gersom their acceptance hereof shall so far name it Ephraim It is with God that knoweth the heart of exiles to comfort exiles 'T is not with me as with Hortensius who though he was weak in writing yet was he able to speak Nor as with Albericus who though weak in speech was able in writing but being contious of my infirmity in both I have added the latter to supply in some measure if God so please the defect of the former Sometimes Pauls writing is more weighty then his speech and some of Christs words after his death were more effectual then in his Life Hence I have desired to sow Seed both by Pen and Tongue present and absent Alive and dead Not knowing whether shal prosper most either this or that or whether they both should be alike good Good Books help both the understanding and memory They are both Teachers and Registers like steeled looking-glasses that do not only reflect but continue reflecting the Image to the beholder Segnius irritant animes demissa per auros Quam quae sunt oculis Subjecta sidelibus The speaker hasteth on and cannot wait the leasure of the hearer but the writer is always at hand attending the capacity of the Reader What is sayd of the poor with a little alteration may be applyed to written Treatises Books you have always with you you may receive good from them when you will Solomon admonisheth not to write superfluously Paul encourageth to write profitably Eccle. 12.12 2 Tim. 4.13 'T is with books as with meats he that refuseth eating as the cure of an unwholesome or unreasonable diet acts the part of a murtherer not of a Physitian He is not a man that distinguisheth not between good and bad He is not a wise man that discerneth not between excess and nothing The Pen-men of corrupt Books must hold up their hands as highly guilty of the evil of the times and superfluous Books do but add to the heap of vanity and vexation of spirit These lose precious hours those lose more precious souls By way of Apologie for this Treatise I shall only say the wise mans admonition I have been conscionably awful of and have aimed at Edification The use of Books is to communicate pertinent truth the excellency of Books is to do it Substantially clearly briefly Abuse takes not away their use nay such books are the cure of evil books The opening of Titus lips is the means to stop deceivers mouths the light of the book of the Gospel consumes the Magicians books to ashes Tit. 1.11 Acts. 19.19 one pin must be forced out by another After forgiveness begged in the Blood of Jesus for what is mine herein Pardon I crave of all pardon and acceptance as I hope for from some so especially from your selves to whom as I could bequeath no greater legacy so then from whom whence could I encourage my self with better expectation for YOU are OUR glory and joy forget not the emphasis in the word OUR Ministers compared with other Christians have little to joy in in this world 'T is not with the Ministers of the present as with the Ministers of late times nor with exiles as with the rest nor with your exiles as with some others Let this our or if you please your condition for therein you have been both partakers with us and supporters of us be your provocation A receiving encouragement whereof is the constant remembrance that you are our companions in this Patmos wherein many of you were before divers of us You know the hearts of strangers for ye are strangers The Lord who in rich grace hath not only Sanctified the tongue of the Preacher but also the pen of the Scribe unto the edification of his So bless all our labours that both Speaker and Hearer Writer and Reader may rejoyce together in that day that they have not run in vain This is the prayer of Your Servant for Jesus sake JOHN NORTON Ipswich in N. Eng. Octob. 7. 1652. To the Judicious Christian Reader THe Penning and Reading of godly Books is a singular improvement of the Communion of Saints as whereby we enjoy sweet and gracious conference with the Saints though unknown to us though absent in place distant in time yea many ages before us and so partake in the Communion of their most precious Gifts as if they were present with us or as if we had been of long acquainted with them which maketh me sometimes to wish that though I cannot nor dare not say that Spiritual Gifts are buried when they are only dispenced in a Pulpit for in a Pulpit they are set upon a Candlestick and give light to all that are in the House of this or that particular Church yet where God giveth an eminent measure of light fit to shine forth to a Nation or to a world of Churches That such Gifts might not be confined to a Pulpit but as clusters of ripe Grapes passing under the press are fit to be transported to all Nations So such Gifts and Labors passing under the Press may be fitly Communicated to all Churches It is indeed a true word which the word of truth hath spoken Eccles 12.12 Of making many books there is no end and much reading is a weariness to the flesh But yet some books there be of which I may say as Fernelius and other Physicians speak of their Pills There are Pillulae sine quibus that is sine quibus esse nolo so there be some libelli sine quibus some books sine quibus esse nolo And this is one of them without which I would neither be my self nor wish thee to be Though most books be accommodated to Popular capacity and they do most good extensively yet there had need to be some which speak accurately that
because they are but parts of a whole Hence it followeth that the hamane Nature was not before it was assumed The second person in the Trinity in assuming it created it and in creating it assumed it he did not create it without but within his person Obj. If the humane nature of Christ hath not a created personally then Christ as man is wore imperfect then other men who are persons Deest personalius non propter defectum sed propter perfectionem Daver in Col. 2.9 Of the personal union Deitas sustentat humanitatem tanquaÌ„ suaÌ„ et propriam et iâ—â—i dat subsistentiam Daven in Col. Ans The humane Nature of Christ is without a created personality not for the defect of any thing requisite unto its perfection but for the addition of the personal union which far excelleth all created excellency it is without a created personality that it may be made partaker of an increated personality The assumption of the humane Nature into the increated subsntence of the second person of the Trinity is the personal union The Word was made flesh and remaining what he was began to be what he was not The Incarnation is the miracle of miracles a document to beleevers a testimony against unbeleevers Isai 7.14 None can declare Christs generation Isai 53.8 Neither can any declare his Incarnation his Name is secret Judg. 13.18 Wonderful Isai 9.6 A name that no man knoweth viz. perfectly but he himself Rev. 19.12 The Trinity is the greatest the Incarnation is the next mysterie And without controversie great is the Mysterie of godliness God was manif st in the flesh c. 1 Tim. 3.16 Concerning God and Christ we may fitly use those words though there spoken in another sence Prov. 30.4 What is his Name and what is his Sons Name if thou canst tell The divine Nature Parkins on the Creed i. e. the increated person supplyed and always supplyeth the place of created personality giving subsistence to the manhood in Christ Mr Perkins yet acknowledging that amongst all the Works of God there cannot be found another example hereof in the world illustrates the subsistence of the humane Nature in the divine by the plant Missel or Misselto which having no root of its own both lives and grows in the stock or body of the Oak or some other tree In that the person of Christ is increated but one and that one person subsisteth in both Natures hence it followeth 1. That Christ though he assumed the nature of man yet the manhood assumed was not a person otherwise there would be two persons in Christ 2. That the Body of Christ the matter whereof was the sanctified Seed of the Virgin Mary was compleatly Organized and inspired with a reasonable Soul from the instant of its conception besides the ordinary course of nature otherwise the divine Nature should have assumed an Embrio not the nature of a man 3. That though Christ be the Son of God by Eternal generation Christus est unus in utraque natura non duo unus et idem sive tempore natus de patre Filius dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et in tempore natus de Virgine Filius hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trelcat Jun. lib. 2. loc 4. in respect of the increated proceeding of the second Person from of the first Mat. 16.16 Ioh. 8.42 And the Son of man being born of the Virgin Mary in the fulness of time in respect of his humane Nature Mat. 1.1.18 21 23. yet the person being but one there is but one Son not two Sons 4. That the Virgin Mary is by Elizabeth truly called the Mother of our Lord Luk. 1.43 and by the Ancients Maria a veteribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei para appe atur Synop. pur Theol. disp 25. Nata est humana natura ex Maria Virgine ergo et tota persona nata est sc SecunduÌ„ illuÌ„ sui parti Keck Th. lib. 3. c. 2. the bringer forth of God for the humane Nature never subsisting but in the divine in that the humane Nature was born of the Virgin Mary therefore the whole person was born of the Virgin Mary Because that which is true of the part is true of the whole in respect of that part by the communication of Idioms or properties therefore also that Holy thing which shall be born of thee shall be called the Son of God Luk. 1.35 The personal union in respect of the manner of it The Manner of the Personal Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub slantialae Tho. p. 3. q 6. Pa. 2. vid. Gâ— Har. cap. 17. Of the Office was without any change of either nature one into another without confusion of one nature with another they remain distinct in themselves and in their properties without division Neither soul nor body did ever subsist in themselves but from the first instant of their Creation they subsisted in the second Person of the Trinity without separation of one nature from another There was no cessation of the Personal Union during the time of Christs death no not whilest his body lay in the grave Lastly It was substantial the substance of the Manhood was united to the substance of the Divine Nature subsisting in the second Person Jesus Christ God-man is as we saw before the greatest of the Essential Works of God that Miracle of miracles such as God never made before nor ever will make the like again Unto this Person God-man Man that in our nature he might suffer for us and God that his sufferings might become effectual unto us thus fitted for the greatest service by the union of both created and increated excellency in him The Father committed the work of Mediation which was readily and freely accepted by the Son thereby undertaking by Bond of Covenant and Virtue of Office the absolute meriting for and application unto the Elect the freedom from all the evil of the curse and the fruition of all the good of the promise Satisfaction and Merit are contained in the Office of Christ formally and Efficacy is contained therein virtually Christ is Mediatour not as man alone nor as God alone but as God-man As God-man he is a Middle-person and consequently a fit Mediatour between God and man Isai 7.14 Matth. 1.23 As God-man he became of no reputation Philp. 2.7 8 9. As God-man he was a Prophet Deut. 18.15 Matth. 11.27 A Priest John 10.17 18. Heb. 4.14 Heb. 7. A King Acts 2.36 Luke 1.33 As God-man he overcame death for us Heb. 2.14 Reconciled us Rom. 5.10 11. Col. 1.21 22. Entered into Heaven for us Heb. 4.14 6.20 c. Therefore he is Mediatour as God-man not as man alone nor as God alone The Lord Jesus took not this honour upon himself but was called thereunto by the Father hence he is said to be preodained 1 Pet. 1.20 fore-appointed Rom. 3.25 Elect of God Isai 42.1 Sanctified of the Father that is set apart to the Office
Reprobation of which more in the two next following rules is forbidden and is inexpedient and hurtful many ways Rule 5. Nunquam in hacvita possit esse certus Reprobus de sua reprobatione Prideaux Lect. 1. 'T is a sin for any man in this life to conclude that he is a Reprobate Because Final Disobedience the Consequent and Argument of Reprobation cannot be known before death Should any desperate person argue to this purpose he must reason out of the Word for no one knoweth who are reprobate but God and those to whom God revealeth it in his Word But the reprobation of any particular person that either is or shall be during this life the cases of the sin against the Holy Ghost Matth. 12.32 And Anathema Maranatha 1 Cor. 16.22 which are rare and extraordinary excepted is not to be found in the Word Rule 6. No Person can know that he is elected before faith It is the duty of every one that heareth the Gospel to believe in Christ It belongs to us by the help of the Doctrine of the Decree and all other means to apply our selves unto the great duty of believing Scrupulum de particularitate Decreti nemo hic sibi fingit nisi qui prophanus sit Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui credit Evanâ—elium stultitiam esse Spank de grat univ resp ad Erot. 34. and not to enquire before the time after what is decreed concerning us in particular It is both sin and folly for us to trouble our selves and delay our yeilding obedience unto a Command known with scruples about our Personal-Election remaining hitherto a Secret unrevealed and as yet inexpedient for us to know the enquiry after which before faith we are forbidden though by it and other saving effects of that everlasting Love of God we are directed and commanded thereunto No man in danger of drowning in the waters by reason of shipwrack would in case of lines cast out with a charge that the persons then fleeting to and fro in the waves should make use thereof for their safety forbear to lay hold on them until such time as the mind of him that cast them out were known in particular concerning him What poor Lazarus standing amongst many others if the rich men casting money amongst them bid them all to take part thereof would abstain until he knew what the purpose of that rich man were concerning him It belongeth to every one that believeth to believe that they are elected From the Instant of believing there is a certainty of the Object i. e. The thing believed Namely a state of favour is certain though there be not yet a certainty of the Subject that is The person believing is not certain that he is in a state of favour and consequently that he is beloved of God Without which added to the former the believer neither can nor ought to rest For the attaining hereof he hath revealed his love to the believer 1 John 5.10 1. Thes 4.5 Knowing Brethren Beloved your Election of God c. commanding us to make it sure Give diligence to make your calling and election sure 2 Pet. 1.10 The Spirit is therefore given us 1 Cor. 2.12 Yea he hath been pleased to take upon him the work to reveal it to us Ephes 4.30 The attaining thereof is a matter of much praise unto God Rom. 4.20 Much enlargeth the heart to God and man Cant. 8.6 1 John 4.16 17 18. It is as necessary in time of temptation as an Helmet unto the Souldier Ephes 6.17 as an anchor to the ship Heb. 6.19 Without it our hearts dye with it we live in sad hours And not only so but we glory in tribulations also knowing that tribulation workth patience and patience experience and experience hope and hope maketh not ashamed because the Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.3 4 5. Rule 7. Though the Decree be absolute yet the Dispensation of the Decree in the Gospel is conditional That indefinite Proposition Whosoever believes shall be saved is equipolent unto that conditional If you believe you shall be saved John 3.16 Revel 3.20 Yet here carefully observe That by a condition we are alwayes to understand not a condition properly so called but a consequent condition scil such a condition the performance whereof is not left unto the Elect but is undertaken for by the Elector and therefore is not only not opposite unto but is both an effect and argument of an absolute Decree and also of an absolute Covenant of grace The Dispensation of the absolute Decree is Conditional 1. Because God discovers not his Eternal differencing Intent to any person in Christ before the actual Application of Christ by faith God holds men uncertain of their particular Election in Christ until they do believe in Christ 2. That all to whom the Gospel cometh being yet in their natural estate and therefore children of wrath the Elect even as others Ephes 2.3 may look at themselves so far as they are alike in sin to be also in like danger of condemnation and so far as they are alike under the Ministery or preparatory work to be answerably encouraged in their Ministerial and preparatory hope of effectual vocation and salvation but hitherto without any particular application of Election or Reprobation 3. That men may be admonished of their duty to believe whether they are elected or not elected 4. That they may know what to do that they may be saved 5. That God may proceed with man in such a way as is most sutable and agreeable unto a reasonable creature Namely by perswasion and Proposal of Arguments 6. That the outward Dispensation being alike to all both Elect and Reprobate the Reprobate may be found without excuse for their unbelief Rhetorf ex Apol. ex 3. cap. 2. Jesus Christ tendered as a sufficient Saviour to all that hear the Gospel with a Command to believe and a Promise that Whosoever none excepted believeth shall be saved is sufficient in respect of the sufficiency of outward means though not in respect of inward efficacy unto the salvation of the hearers More then this in respect of external means is not tendered unto the Elect nor less then this unto Reprobates The tender then being so great and so far the same unto both albeit the Elects receiving of it be the effect of special grace yet the Reprobates rejecting of it is without excuse For neither doth the Gospel saith Zanchy signifie God's Will to be that this or that man suppose Peter or Paul shall be saved and accordingly that his Will is that this or that man shall believe in Christ but the Gospel publisheth that it is God's Will That whosoever will be saved from death unto Eternal life they ought that is it is their duty to believe in Christ But who those are he himself truly knows but in no measure hath made known by the Gospel
his ordinary Dispensation of the Gospel calleth not sinners as sinners but such sinners i. e. qualified sinners immediately to believe FOr the better handling this Position it may be convenient to observe the following Method 1. Premise some distinctions 2. Describe preparatory work 3. Prove the Point by Texts of Scripture by Types of Conversion by Reason by Examples 4. Satisfie some principal Objections The term preparatory nothing works so fore-going Distinct 1. as that they imply conversion to follow after is to be considered either in respect of God so only those common works which are in the Elect are preparatory i. e. properly preparatory because in them only vocation or conversion followeth thereupon Or in respect of us and so these common works in all are preparatory yet in the judgment of charity only Forasmuch as we are to hope concerning all where we see them that they are the fore-runners of conversion and till conversion we can but hope concerning any the Secret of Gods intention touching this or that person in particular being not revealed until vocation The first may be called Preparatory in respect of Gods intention the second in respect of the judgment of charity Preparatory Work is said to be so Distinct 2. either by way of meer order asserted by the Orthodox according to the Scriptures or by way of Causation Merit and Congruity asserted by the Papists and Arminians contrary to the Scriptures Calling Distinct 3. is either extraordinary as in Elect Infants dying in their Infancy or ordinary Of this last the question speaks Ordinary calling to believe Distinct 4. is either mediate or immediate Mediate when we are called to believe yet so as that some other duty or duties are to be done before we can believe thus all are called to believe that live under the Gospel Immediate when we are not only called to believe but the very next duty we are called unto is to believe so are all they called to believe that living under the Gospel are in measure preparatorily i. e. in respect of Ministerial capacity nextly disposed thereunto By preparatory Work Preparatory Work What we understand certain inherent qualifications coming between the carnal rest of the soul in the state of sin and conversion wrought in the Ministry both of the Law and Gospel by the common work of the Spirit concurring whereby the soul is put into a Ministerial capacity of believing immediately i. e. of immediate receiving of the Lord Jesus Christ Before sinners are invited immediately to believe Arguments from Scripture they must be such sinners qualified sinners 1. Sinners that are sensible of sin as appeareth from these Scriptures Matth. 9.13 Mark 2.17 Luke 5.31 32. I am not come to call the righteous but sinners to repentance He came not to call all sinners for the righteous here mentioned are sinners but such sinners sick sinners the Text can admit no other interpretation Sensible of their death in sin Rom. 7. For I was alive without the Law once but when the commandement came sin revived and I dyed And the Commandment which was ordained to life I found to be unto death Paul was dead before though he thought otherwise but now he is sensible of his death he found that he was dead Sensible of their bondage both in respect of the guilt and power of sin Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father The state of bondage was alwayes until faith the Spirit of bondage signifieth the sensibleness of that bondage We must distinguish between the state of bondage and the Spirit of bondage Sensible of their want of Christ Ho every one that thirsteth come ye to the waters c. Thirst doth not only signifie a want of water but a sensibleness of that want Luke 15.14 17. And when he had spent all there arose a mighty famine in the Land he began to be in want And when he came to himself he said how many hired servants in my Fathers house have bread enough and to spare and I perish with hunger Hunger especially such hunger doth not signifie only a want of bread but a sensibleness of that want Sensibleness of a lost estate Luke 15.32 For this thy Brother was dead and is alive again and was lost and is found The elder brother was in a lost i. e. a perishing estate as is also every irregenerate Son of Adam but the younger brother was lost i. e. Sensible of his lost estate Lostness signifieth that a man is out of the way perceiveth that he is out of the way and also that he cannot find the way i. e. cannot believe repent desire c. See more Chap. 7. under the Head of a lost estate 2. Sinners that are broken hearted Isai 61.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Broken hearted and bruised Luke 4.18 That are weary and heavy laden Matth. 11.28 Sinners that are prisoners in a pit where is no water Zach. 9.11 Sensible of their misery and of their being destitute of any remedy The Prophet comparing the spiritual captivity of the soul to the corporal captivity of the Jews in Babylon sheweth That Christ finds the soul not only in a pit but in a waterless pit in a pit wherein there is no succour He will not mix his blood with our water Sinners that mourn in Sion Isai 61.3 The cable must be unreavelled before it can pass through the eye of a neédle so must the soul be broken before conversion Matth. 19.24 Believers as Abigail had Nabal before she had David have experience of two Husbands the Law and Christ But first of the tyrannical Dominion of the Law in respect of its rigour malediction and irritation before they are married unto Christ Rom. 7.1 3 4 T is not only a truth That the Elect uncalled are foolish things weak things base things despised things nothings but that they also see it so You see your calling Brethren 1 Cor. 1.26 27 28 29. To this purpose the Apostle Gal. 3.24 The Law is our Schoolmaster to lead us unto Christ The Law is threefold Moral Ceremonial Judicial And answerably had a threefold Paedagogical or Schoolmasterly Discipline leading the soul unto Christ The Moral Law by its accidental direction as sickness occasioneth us to seek after the Physician The Ceremonial by direct signification and its duration The Judicial by its distinction of the Nation of the Jews from all other Nations and likewise by its duration This Schoolmasterly Discipline of the Ceremonial and Judicial Law is ceased with the Laws themselves but that of the Moral Law still remains by convincing of sin denouncing of the curse making us to despair in respect of our selves and so enforceth us to seek for help out of our selves in Jesus Christ So John preached Matth. 3.2 Repent ye for the Kingdom of Heaven is at hand So Christ preached Matth.
there is no Blessednesse God is not God Heaven is not Heaven the Creature according to the best namely the Gospel-dispensation of God is capable of no more needs no more can have no more God in Christ doth no more for Man man needs no more from God Hereby the Soul enters into joy Mat. 25.21 23. which is the rest of the wil in its utmost and perfecting end In this Life joy enters into us the Soul here being larger than its joy in the Life to come we are said to enter into joy as into that whereby our Soul is exceeded and wherein as it were we are contained If in the state of faith the Soul is full of joy unspeakable and full of glory how much more shal it be full and running over in the state of fruition Faith is the best Rhetorick to walk so as whether present or absent we may be accepted of him is the best Elocution to admire is short of the cause a holy astonishment answereth not the object The Apostle telling us the good things laid up for the godly in this life exceed our thoughts 1 Cor. 2.9 we must needs grant that those much better things reserved for us in glory doe farre super-exceed our words The Soul separated Consid 3. The Soul separated upon the instant of its dissolution from the Body enjoyeth c. upon the instant of its dissolution from the Body enjoyeth Blessedness in the presence and sight of God and Christ before the eyes of the dead body are closed the Soul with open eyes beholds the face of Jesus Christ then viz. at death shal the dust return to the earth as it was and the Spirit shal return to God who gave it Eccles 12.7 When Christ giveth up the Ghost he commendeth his Spirit into his Fathers hand Luk. 23.46 When the body of Stephen falleth asleep the Lord Jesus receiveth his Spirit Act. 7.59 This Christ saith and that with an asseveration to the Thief upon the Crosse Luk. 23 43. Verily I say unto thee this day shalt thou be with me in Paradise If our earthly house of this Body be dissolved the Soul enters into a house not made with hands No sooner is the cloathing of Mortality put off but the cloathing which is from Heaven is put on Paul dissolved is with Christ Phil. 1.23 the Souls of those Martyrs and Confessors departing during the persecution of Antichrist who came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb are before the Throne of God serving him in his Temple Rev. 7.14 15. that is in his immediate presence For the Lord God Almighty and the Lamb are the temple of it Rev. 21.22 The Servants of God may rest assured should Antichrist prevail against them unto death their death should afford them an immediate passage unto happinesse And I heard a voyce from heaven saying unto me Write blessed are the dead which dye in the Lord from hence-forth yea saith the Spirit that they may rest from their labours and their works dâ—â— follow them Revel 14.13 Christ is in the presence of God Heb. 9.24 Sits upon the Throne with his Father Revel 3.21 The Souls of the Saints departed are with Christ Phil. 1.23 therefore the Souls of the Saints departed are in the presence of God The Angels behold the face of God Mat. 18.10 The Souls departed are with the Angels Revel 4.8 and 5.8 7.9 Heb. 12.22.23 and like the Angels Mat. 22.30 For if their Bodies at the Resurrection are expresly said to be as the Angels we may wel inferre the same concerning their spirits much more agreeing with the nature of Angels therefore the Saints departed see the face of God They that are in the third Heaven are in the presence of God the Saints departed are in the third Heaven they are in Paradise Luk 23.43 which is the third Heaven 2 Cor. 12.2 4. therefore As the Souls of the wicked depart immediately to the place of Torment so the Souls of the Saints depart immediately to the place of Blessedness Lazarus Soul is as soon in Abrahams bosome Luk. 16.22 that is in the Kingdome of Heaven Mat. 18.11 as Dives his Soul is in Hel. Luk. 16.23 For the fuller understanding hereof Bellar. de Beat. Sanct. lib. 1. c. 2. consider these four following Propositions Prop. 1 The Soul considered in it self is a subject capable of happiness It is a subject capable either of Blessedness or Misery the Promise or the Curse Heaven or Hel. It was a good answer of him that upon the proposal of the Question What the Soul was replied I know not Man since the Fall being lesse than himself understands not himself nor wil he fully til he be fully restored to himself in glory yet as a help to our apprehension we may conceive of it after this or the like manner The Soul is a Spiritual substance created after the Image of God indued with the faculties of Understanding Wil Memory and Affections with a power of reflex acting upon it self whereby it knoweth that it knoweth according to the Latitude of the whole revealed Wil and Works of God infused into the body as the form thereof and being separated there-from subsists by it self to be re-united thereunto at the Resurrection to abide as the form thereof for ever More briefly The Soul of the Saints is a Spiritual and Immortal substance created after the Image of God and renewed after the immortal Image of God in Christ The Soul is a Spirit not a Body consisting of matter Luk. 24.39 It is a real and very being as the body is only of a higher kind the Body is of the Earth the Soul is immediately from God It should not prejudice the being of the Soul because it is not visible to our eyes we may as wel question the being of God himself or of the Angels who are invisible or our own selves to be Men for from the Soul it principally is that we are Men or Women It is a substance not depending in respect of its being upon any other Fellow-creature as accidents doe whose being is by having their in-being in another Fellow-creature as their subject It s subsistence exceeds that of the Body the Soul can subsist without the Body but the Body continueth not a Body without the Soul Hence we read of separated Souls but not of separated Bodies The Soul is compared to a large vessel Rom. 9.22 23. as high as Heaven as deep as the earth Prov. 25.3 more capacious than the world Eccles 3.11 As the capacity of a vessel may be learned by the quantity it is able to contain so the understanding of the word of command which considered alone is exceeding broad Psal 119.90 Promise and Curse together with the works of God helps us to conceive of the largeness of the Soul Solomon in respect of his exceeding much understanding is said to have largeness of heart even as the
sand which is by the Sea shore 1 King 4.29 yet Solomons heart compared with Adams innocency or his own Soul now in glory was but a narrow heart Between Pauls Soul in the body and in glory there is as great a disproportion as between a childe and Solomon 1 Cor. 13.11 Prop. 2. The Soul separated dependeth not upon the Body in respect of its operations It dependeth not upon the body for the knowledge either of immaterial or material objects both being present to the Soul either by the essence of things themselves or by their intelligible species or by the Divine essence supplying all species Three things are required to the operation of the understanding 1. An intelligent faculty 2. Light to illustrate the understanding 3 The presence of the object with the understanding whatsoever is understood must be united with and touch the understanding which is done either by the eminent presence of things in the Divine Essence Zanch. de operibus Dei part 3. l. 2. c. 2 so the soul understands in glory or by the formal presence of the very things so the Angels understand themselves and so we as some conceive see the Light or by the similitude or image of the thing commonly called a Species so we understand intelligible objects in this Life The soul whilst it is in the body dependeth not upon any corporcal organ phantasie inward or outward sense as an instrument whereby it understands but as an instrument to represent the object to be understood which representative faculty of the phantasie being performed and that in a more eminent manner either by the Divine Essence it self supplying those Species or by way of infusion of them at or immediately upon the instant of its separation after the manner of the concreated Species of things in Angels or by occasional abstraction of them from objects The soul separated remaineth free to its operations without the use of the body Angels understand material and immaterial objects Angeli cognoscunt materialia per hoc quod sunt in iis per suas spocies intelligibiles The par 1. q. 57. art 1. Piscat praesatin Ezech. by the SPECIES or that which answereth the species of such objects without Corporeal organs In an extasie rapture or trance of which some reckon about five thirty in the Scripture which are spiritual Visions of the soul during that space retiring as it were out of the body or at the least not making any use of the body therein so far is the soul from not understanding at all or from not understanding so well as that it then understandeth best in this life Paul is taken into the third Heaven heareth unspeakable words which it is not lawful for a man to utter all which we must needs grant might be done without corporeal organs he himself telling us once and again That whether it was in the body or out of the body he could not tell 2 Cor. 12.2 3. Conimb de de anima l. 3. c. 8. q. 8. art 2. Tollet q. 21. Immaterial Objects may be understood by the soul in the body without corporeal organs or sensible species The soul in its separation from the body undergoeth a privative not a positive change It suffereth a change in respect of its information of the body and operations by the instruments of the body It informed the body before but not now It exerciseth the same operations now that it exercised before though not in the same manner then with but now without the body In the state of glory Tho. 2.2 qu. 175. art 4. Conim de anima l. 3. c. 8. qu. 8 art 3. the soul is free to contemplate materiall objects either in themselves by intelligible and sensible species according to the use of corporeal organs glorified or according to their representation in the Divine Essence As grace doth not destroy but help so glory doth not destroy but perfect nature The soul glorified and reunited to the body at its pleasure useth but dependeth not upon the phantasie for the understanding of material objects Prop. 3. The condition of the body in the state of death prejudiceth not the blessednesse of the soul The soul may be blessed though the body be dead We look too much upon the dead carkass and too little upon the living soul Christs body in the grave interrupts not the happinesse of his soul in Paradise As the body in the grave doth neither good nor evil so it feeleth neither good nor evil It is as if it were not Joseph is not Ger. 42.36 The bodies of the Saints at death cease for ever from sin and from all suffering that is felt there is neither sin nor tear in the grave And from suffering it self at the Resurrection The body is neither sensible of the want of the soul nor doth the soul feel any misse of the body The body is neither sensible of good or evill concerning it self nor concerning the soul the soul though it be not touched with any evill yet it is affected with good concerning the body whilst it looks at it as sown 1 Cor. 15.43 As at rest Isa 57.2 As fallen a sleep 1 Cor. 15.6 As in Covenant with Christ Matth. 22.32 all which phrases are proper to the bodies of the Saints The soul hath no grievance for the absence of the body yet it hath contentation in its Rest and a glad expectation of its future meeting Such is the condition of the body in the grave which yet we must so mind as not forgetting the soul in glory The body is at rest the soul is in blessednesse that the one is at rest hindreth not the blessednesse of the other the body is asleep but the soul putteth forth its perfect operations The body is asleep in the custody of Jesus 1 Cor. 15.18 The soul beholds the face of Jesus Jacobs sleeping body troubleth not his communion with Christ and his Angels Gen. 28. Pauls soul in the third heavens misseth not his body though as may be supposed for the time soul-lesse upon earth 2 Cor. 12.2 The condition of the soul dissolved in the Lord is as it were a blessed rapture lasting from our dissolution to our resurrection though the grave be a land of darkness as darkness it self and of the shadow of death without any order where the Light is as darkness Job 10.22 yet is not that long-home of the body so dark and disorderly as the everlasting home of the soul is light and beautiful The godly soul prepared should be no more afraid of death in regard of the body than of its fall into a kindly sleep after weary labour and as glad of dissolution in respect of it self as of going to be with Christ which is far better Phil. 1.23 Prop. 4. The soul from the instant of its dissolution is freed from all imperfections of sin sorrow and infirmity God shall wipe away all tears from their eyes Rev. 7.17 The spirits of just men
2.5.9 But behold a greater building than Solomons is here a house as was said before not made with hands eternal in the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad excellentiam artificium operis refertur Zanch. whose Builder and Maker is God Heb. 11.10 A most excellent prospect hereof we have in Johns Graphical description of that great City Rev. 21. as a type not onely though haply chiefly of the triumphing Church it self vers 2.9 but also of the place of its everlasting habitation verse 27. where the Holy Ghost gathereth together in a manner the universal excellency of the visible creature to hold forth a legible and heavenly picture of this invisible and supercelestial Mansion Be pleased to take a more orderly view of it as you have it set forth according to its foundations and structure The foundations are twelve garnished with all manner of precious stones and in them the names of the twelve Apostles of the Lamb engraven The first foundation was Jasper the chief of Gems of which before The second a Saphir blew or skie-coloured the fifth in Aarons Breast-plate The third a Calcedomy of purple colour The fourth an Emrald a stone so green that other green things lose their colour while it is present most pleasant to the sight the fourth in Aarons Breast-plate The fifth a Sardonyx white without and red underneath like the nayl of a man The sixth a Sardius of the colour of blood the first in Aarons Breast-plate The seventh a Chrysolite of such a golden colour that gold looketh like silver to it when they are laid together The eighth a Beryl of a Sea-green the tenth in Aarons Breast-plate The ninth a Topaz of a pleasing green colour the second in Aarons Breast-plate The tenth Crysophrasus a green inclining unto gold The eleventh a Jacinct of a violet colour The twelfth an Amathist the chief of violet coloured Gems the ninth in Aarons Breast-plate It s structure is either outward where we have the matter form wall and gates the matter pure gold like unto cleer glasse ver 18. viz. transparent gold the form sour-square ver 16. Twelve thousand furlongs that is fiveteen hundred English miles square The wall of Jasper ver 18. a hundred forty four cubits in height ver 17. situated to the four coasts of Heaven vers 13. strongly founded vers 14. The gates are in number twelve made of twelve pearls every several gate was of one pearl vers 21. situated East West North and South three looking every way vers 13. having ingraven upon them the names of the twelve Tribes of Israel and twelve Angels for the keepers of them Or inward where we have the streets of pure gold as it were transparent glasse vers 21. It s Temple God and the Lamb Its light the glory of God and the Lamb Its inhabitants vers 24. It s peace vers 25 Glory ver 26. Holinesse vers 27. Its waters a pure river of life Chap. 22.1 Its fruits are the fruits of the tree of life vers 2. This heavenly society is made up of God 2 Of their Society and Christ and the blessed The good of this society in respect of the Blessed themselves chiefly consists in their knowledge one of another communion one with another and content flowing from that communion Known and approved is Luthers answer Num in illa aeterna vita simus alter alterum cognituri Melch. Adam in vita Luth. returned affirmatively upon the desire of the hearers that he would be pleased to speak to his own Query to this question propounded by himself a little before his death viz. Whether we should know one another in eternal life which he proved from Adams knowledge of Eve in innocency whom he had never seen before Gen. 2.23 The knowledge of the Beat fical Vision exceeds the knowledge of Adam David implyeth that he shall know his childe when he comforts himself that he shall go unto it 2 Sam. 12.23 Peter seeing Christ transfigured and Moses and Elias appearing with him in glory whom he had never seen no saith Tertullian not so much as in their pictures Tertul. contra Mar. the use of Statues and Images being prohibited by Law among the Jews takes notice of them Maâ—th 17.4 Luke 9.33 The rich man knew Abraham and Lazarus Luk. 16. Surely then Abraham and Lazarus shall know one another The poor shall know their rich Benefacters when they receive them into everlasting habitations Luke 16.9 Poul shall know the Thessalonians whilst he looketh upon them as his crown of rejoycing at the comming of the Lord Jesus 1 Thess 2.9 The Angels know one another Tho. part I. q. â—6 art 7. and know the Elect in glory The very state of blessednesse denyeth the contrary Austin comforts the Lady Italica after her Husbands death Quosdam nostras migrantes non amisimus sed praemifimus August Epist 6. telling her that she shal know him amongst the blessed Society yea both know and love him better than ever she did in this life Their communion and conference one with another may be gathered from the like in the Angels who doubtlesse speak one unto another though not vocally as we now doe yet in their manner viz. Angelically and Spiritually which is nothing else but a spiritual insinuation instillation or communication of their minds notions and meanings one unto another For Spiritual substances to speak together Tho. part 1. q. 10. art 1. is for one spirit to signifie unto another their notions and minds in a spiritual and therefore in a better manner than we doe As the speech of the Angels Zanchi de operibus Dei part i. lib. 3 c. 19. so the speech of the blessed Souls is a power whereby as they please they make known one unto another what they know themselves our thoughts passe unto him whom we communicate them unto by two doors viz. of volition or will and expression whether by word writing or sign The Angels have but one door through which their thoughts pass namely their wil. To think that the Angels and Spirits of the just made perfect doe not speak mentally that is in their heavenly and spiritual manner communicate their minds one unto another as they see cause is against reason and inconsisting with the state of blessedness To think they speak in this manner is not repugnant to Scripture or Reason though the ful resolution of that quere viz. with what tongues the Angels and Souls departed speak seems to be reserved til we come into Heaven After the Resurrection nothing hinders but we may beleeve Synops. pur Theolog. disp 2. n 42. that the Saints shal speak not only mentally after the manner of the Angels but also when they please vocally after the manner that men now speak and as some conceive probably in the Hebrew Tongue Great must needs be the content of their Communion if we consider either the neer relation of the persons being Members of the
17.2 Luk. 9.31.33 Mar. 9.6 The power of the Body containeth vigor activity strength Dos Agilitatis and aptnesse for the Soul to act by Their vigor shal always last in the flower height and excellence of it always in its most absolute and perfect efficacy that which we read of Moses Deut. 34.7 and which Joshua speaks of himself Chap. 14.11 shal be verified concerning glorified Bodies in a more excellent manner Eliah is as lively and fit for action now as at the first moment of his entring into glory Their activity and aptness to action exceeds what we can wel conceive all the Saints in Heaven are such as Pharaoh enquired after Gen. 47.6 persons of activity Much is the activeness which at times God hath been and is pleased to give to Mortal bodies Eliah the hand of God being upon him runneth and out-runneth Ahabs Charriot making haste as is likely that the rain stopt him not 1 King 18.46 Asael was as light of foot as a wild Roe 2 Sam. 2.18 They in their immortal estate shal be like the Sun in respect of its brightness why not in respect of its motion which the Learned allow to move a Million and one hundred sixty thousand miles in an hour if so swift may be the motion of Natural Bodies how swift the motion of Glorious Bodies shal be we shal know when we come to make use of it Vbivolet Spiritus ibi protinus erit corpus August Haec igitur Dos erit facultatis quod potuerunt facere se movere momento quodcunque quocunque volunt Paraeus in 1 Cor. 15 43. out of the Scripture it appears that Angels in their assumed Bodies have moved very swiftly Elias when departing out of the Disciples sight toward Heaven not by assumption that is by extrinsecal help as in fiery Chariot but by the ascension according to the inherent Principle and vertue of his glorified Body Luke 9. goeth up to the cloud easily and quickly and Christ is quickly out of their sight Act. 1.9 As is their condition so also is their strength Sampson yet in a Mortal body makes no more of Cords about his arms than of Flax burnt with fire takes the doors of the Gate of the City and the two Posts Barre and all and put them upon his shoulders and carried them up to the top of the hil Judg. 16.3 breaks the Wit hs as a thread of Towe is broken when it toucheth the fire ver 9. goeth away with the pin of the Beam and with the Web c. May we not wel conclude that the weakest in glory shal be stronger than Sampson in his great strength the Bodies subjection to the Soul is its exquisite aptness and readiness as an instrument for the Soul to operate by with all dexterity and promptness without all retarding and hinderance The distribution of the Body into Natural Dos Subtilitatis Animal and Spiritual is a distribution of the subject in respect of the Adjuncts concerning the manner of the living of the Body before and after the Resurrection and is as if you should say Here it liveth an Animal life after the manner of Sensitive Creatures maintained by Meat Drink Sleep and the like in the necessary observation whereof a great part of our little time if not neer the one half is spent and from the use whereof Adams body in innocency was not exempt but hereafter the Body shal live after the manner of Spirits having no need or use of these things Jesus said unto them You doe erre not knowing the Scriptures nor the power of God for in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Mat. 22.29 30. Moses though in a corruptible body liveth without bread whilst he is with God in the Mount Que. Consider 6. Whether the blessedness of the Soul shal be greater after the Resurrection than it was before Ans The blessedness of the Soul is considered either Extensively in regard of the extent thereof reaching unto the Body the glory of the Body being an addition of joy unto the Soul in which sense the Soul may be said to be more blessed after the Resurrection than before Or intensively consisting in the Vision of God Valentia To. 2. p. 1. q. 4. punct 2. which is the Essence of Blessednesse it self In this respect the blessedness of the soul is the same both before and after the Resurrection there being the same principle namely the glorified understanding with the concurrence of the light of glory The same subject viz. The blessed soul the same object viz. God and Christ Blessednesse is either essential which consists in the Beatifical Vision it self or accidental comprehending together with Essenital blessednesse those adjuncts of blessednesse which are both antecedent and consequent to the Resurrection in the latter sense the soul may be said to be more blessed after the Resurrection than before The Essential blessednesse of the soul is the same after the Resurrection with that which was before the Resurrection but the joy of the soul after the Re-union of the body and those Adjuncts of blessednesse which are consequent thereunto will be greater than it was formerly We may distinguish between the blessednesse of the person and the blessednesse of the soul the blessedness of the person which consists both of soul and body shall be greater though the Essential blessedness of the soul be the same The frequent consideration of the state of the blessed is useful many wayes Amongst others 1 To provoke us to labour to be such as may be made meet for this inheritance of the Saints that is in light 2 To endeavour to attain and retain the earnest of the Spirit whence we may alwayes be able to say We are confident and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5.8 3 To fill the soul with strong consolation against the sufferings of life and the fear of death 4 To work an answerable conversation That whether absent or present we may so walk as we may be accepted of him 5 To dispose us to a patient waiting for and longing expectation of our change which draweth on apace Here it may not be unworthy the labour to reminde the strong impression which the contemplation of immortality hath left upon the hearts of Heathen Good Authors report of some Indians so affectionately moved with the immortality of the soul separated from the body as that impatient of staying for their dissolution by a natural death they with their own hands built those piles of wood wherein their bodies were to be burned and then behold them set on fire accounting them wisest that dyed soonest The hearers of one Hegesias of Cyrene reading of his Oration touching the state of the soul after death were so taken with it that they looked at death as a thing to be desired Socrates at the point of suffering death