329 Chap. 11. Signs of a Christian in regard of sin and that great corruptions may be found in true Christians Pag. 332 Chap. 12. Two Questions resolved about sin Pag. 335 Chap. 13. Of the Saints care to preserve themselves from sin and especially their own iniquities Pag. 336 Chap. 14. Of the cause of forbearing sinne of abhorring it and of small sins Pag. 338 Chap. 15. Of some particular sins and especially of Ambition Apostacy Backsliding Blasphemy Boasting Bribery Pag. 339 Chap. 16. Of carnal confidence Covetousness Cruelty Cursing Pag. 348 Chap. 17. Of Deceit Distrust Divination Division Drunkennesse Pag. 352 Chap. 18. Of Envy Error Flattery Gluttony Pag. 357 Chap. 19. Of Heresie Hypocrisie Idleness Impenitence Injustice Intemperance Pag. 361 Chap. 20. Of Lying Malice Murmuring Oppression Pag. 366 Chap. 21. Of Perjury Polygamy Pride Pag. 368 Chap. 22. Of Railing Rebellion Revenge Scandall Schism Pag. 372 Chap. 23. Of Sedition Self-love Self-seeking Slander Pag. 377 Chap. 24. Of Tale-bearing Vain-glory Violence Unbelief Unkindness Unsetledness Unthankefulness Usury Pag. 381 Chap. 25. Of Witchcraft Pag. 387 BOOK V. Of Mans Recovery by CHRIST Chap. 1. Of Mans Recovery Pag. 389 Chap. 2. Of Christ. I. His Person Pag. 394 Chap. 3. Of Christs being Man Pag. 396 Chap. 4. Of Christs Offices Pag. 404 Chap. 5. Of Christs double state of Humiliation and Exaltation Pag. 424 Chap. 6. Of Christs Exaltation Pag. 438 BOOK VI. Of the Church the Spouse of Christ and Antichrist the great enemy of Christ. Chap. 1. Of the Church of Christ. Pag. 447 Chap. 2. Of Pastors Pag. 454 Chap. 3. Of Ecclesiastical Iurisdiction and Government Pag. 466 BOOK VII Of our Union and Communion with Christ. Chap. 1. Of our Union with Christ. Pag. 485 Chap. 2. Of Effectual Vocation Pag. 489 Chap. 3. Of Conversion and Free-will Pag. 491 Chap. 4. Of Saving Faith Pag. 499 Chap. 5. Of the Communion and Fellowship Beâ—ievers have with Christ and their Benefits by him specially of Adoption Pag. 510 Chap. 6. Of Iustification Pag. 512 Chap. 7. Of the parts and terms of Iustification Remission of sins and Imputation of Christs Righteousness Pag. 519 Chap. 8. Of the Imputation of Christs Righteousness Pag. 522 Chap. 9. Whether one may be certain of his Iustification Pag. 524 Chap. 10. Whether Faith alone doth justify Pag. 528 Chap. 11. Of Sanctification Pag. 530 Chap. 12. The parts of Sanctification are two Mortification and Vivification I. Mortification Pag. 535 Chap. 13. II. Of Vivification Pag. 537 Chap. 14. The Sanctification of the Whole Soul and Body Pag. 540 Chap. 15. Of the Sanctification of the Will Pag. 542 Chap. 16. Of the Sanctification of the Conscience Pag. 544 Chap. 17. Sanctification of the Memory Pag. 546 Chap. 18. Sanctification of the Affections Pag. ib. Chap. 19. Of the particular Affections Pag. 549 Chap. 20. I. Of the Simple Affections Pag. 551 Chap. 21. II. Of Love and Hatred Pag. 555 Chap. 22. II. Desire and Flight Pag. 558 Chap. 23. Ioy and Sorrow Pag. 561 Chap. 24. Of Sorrow Pag. 565 Chap. 24. Of Hope and Fear I. Of Hope Pag. 568 Chap. 25. II. Of Fear and some mixed affections Pag. 571 Chap. 27. Of the sensitive Appetite Pag. 579 Chap. 28. Of the Sanctification of mans body and all the external Actions Pag. 580 Some special Graces deciphered Pag. 584 BOOK VIII Of Ordinances or Religious Duties Chap. 1. Something general of the Ordinances Pag. 605 Chap. 2. Of ordinary religious Duties first Of Hearing the Word Pag. 607 Chap. 3. Of Singing Psalms Pag. 609 Chap. 4. Of Prayer Pag. 611 Chap. 5. The sorts and kindes of Prayer Pag. 625 Chap. 6. Of the Lords Prayer Pag. 637 Chap. 7. Of the Sacraments Pag. 655 Chap. 8. Of Baptism Pag. 662 Chap. 9. Of the Lords Supper Pag. 678 Chap. 10. Of the Masse Pag. 700 Chap. 11. Of extraordinary religious Duties Fasting Feasting and Vows I. Of Fasting Pag. 735 Chap. 12. II. Holy Feasting or religious Thanksgiving Pag. 739 Chap. 13. Of a Religious Vow Pag. 740 BOOK IX Of the Moral Law Chap. 1. Some things general of the Commandments Pag. 749 And the ten Commandments in so many Chapters following BOOK X. Of Glorification Chap. 1. Of the General Resurrection Pag. 857 Chap. 2. Of the Last Iudgement Pag. 859 Chap. 3. Of Hell or Damnation Pag. 864 Chap. 4. Of Everlasting Life Pag. 868 THE FIRST BOOK OF THE Scriptures CHAP. I. Of Divinity in General IN the Preface or Introduction to Divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The Excellency of Divine Knowledge I. That there is Divinity That is a Revelation of Gods will made to men is proved by these Arguments 1. From the natural light of Conscience in which we being unwilling many footsteps of heavenly Knowledge and the divine Will are imprinted 2. From the supernatural light of Grace for we know that all Divine Truths are fully revealed in Scripture 3. From the nature of God himself who being the chiefest good and therefore most Diffusive of himself must needs communicate the Knowledge of himself to reasonable creatures for their Salvation Psal. 119. 68. 4. From the end of Creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common Experience for it was alwayes acknowledged among all Nations that there was some Revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacrifices II. What Divinity is The Ambiguity of the Word is to be distinguished Theology or Divinity is two-fold either first Archetypal or Divinity in God of God himself by which God by one individual and immutable act knows himself in himself and all other things out of himself by himself Or second Ectypal and communicated expressed in us by Divine Revelation after the Patern and Idea which is in God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a Question with the Schoolmen Whether Divinity be Theoretical or Practical Utraque sententia suos habet autores But it seems saith Wendeline rather to be practical 1. Because the Scripture which is the fountain of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. Iam. 1. 22 25. Revel 23. 24. hence Iohn so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practical precepts is the glorifying of God and the eternal salvation of our souls and bodies or blessed life which are principally practical Wendeline means I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus
our sins be pardoned 1. Did you ever repent for sin that is a necessary condition though not a cause of the forgivenesse of it Act. 3. 19. 2. Examine your faith in Christ Rom. 4. 3. Being justified by faith we have peace with God 3. Remission and Sanctification go together Heb. 9. 14. 4. There is a witnesse of bloud 1 Iohn 5. 8. the Spirit of God gives testimony of our Justification as well as Sanctification Whether peccata remissa redeant Whom God justifieth Rom. 8. 30. that is forgiveth their sins them he glorifieth The Remission of sins is perfect it makes as if the sin had never been it is called blotting out and throwing into the bottom of the Sea taking of them away there is much difference between taking away the guilt and power of sinne the later is taken away by degrees and in part but the guilt of sinne is quite discharged He will remember them no more the godly who have their sins fully remitted do feel the sting and terrour of it in their consciences as David Psal. 51. yet it is not because it is not forgiven but to make us humble and taste of the bitternesse of sin thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee When God hath pardoned the fault all punishment is not necessarily taken away but only punishment which is satisfactory to Gods justice Remissa culpa remittitur poena Isa. 53. 5. How are we healed if notwithstanding Christs passion and satisfaction we are to be tormented for our sins with most bitter torments God is fully reconciled by Christs satisfaction with the truly penitent Rom. 5. 1 10. The chastisements of Gods people come from a loving Father and are medicinal not penal This overthrows 1. Popish Indulgences viz. relaxations from satisfactory pains in Purgatory flames after this life which Rivet fitly termes Emulgences 2. Prayers for the dead Where sins are forgiven whether only in this world That Parable Matth. 18. is brought by some to prove that they are not only forgiven here This man who was forgiven say they because he did not do as he should therefore had he all his former debts laid to his charge nothing is argumentative from a Parable but what is from the scope and intention of it This is the time only wherein a sin may be forgiven the foolish Virgins would have got oyl when it was too late but then they ran up and down to no purpose thus it is with all after death then comes judgement to day is the time of repentance reconciliation it is too late to cry out in hell thou wilt be drunk unclean no more CHAP. VIII II. Imputation of Christs Righteousness TO impute in the general is to acknowledge that to be anothers which is not indeed his and it is used either in a good or bad sense so that it is no more then to account or reckon It is the righteousnesse of Christ imputed to us and accepted for us by which we are judged righteous Blessed is the man to whom the Lord imputeth right coâ—snesse without works and again that justifieth the ungodly There is no appearing before God without the righteousnesse of Christ Revel 19. 8. If we be sinners by the imputation of Adams sin then are we also righteous by the imputation of Christs righteousnesse Rom. 5. 12 19. because his disobedience is imputed to us Peccatum Adami it a posteris omnibus imputatur ac si omnes idem peccatum patravissent There is some difference between the imputation of our sins to Christ and his righteousnesse to us for though our sinne was by imputation his as his righteousnesse by imputation ours yet the manner of this imputation is not to be urged as Bellarmine would stretch it by our tenets as by Christs righteousnesse imputed to us we are righteous truly though not inherently yet Christ by our sins cannot be called a sinner truly he was reckoned among sinners and God laid our sins upon him yet he cannot be called a sinner because he took our sins upon him not to abide but vanquish them he so took them on him that he took them away but his righteousnesse is so made ours as that it is to abide in us Object The righteousnesse of Christ as it flows from him being God and man is infinite but we need no infinite righteousnesse for we are not bound to do any more then Adam was he was not bound to be infinitely righteous Answ. Christ must needs have infinite righteousnesse to be a Mediatour and to satisfie the justice of God but for that righteousnesse which is communicated to us it is so farre given as we need it therefore some partake of it more some lesse Three things will help us to judge whether we have Christs righteousnesse 1. If thou laist hold upon Christ by faith and choosest him to be thy Lord and adherest to him with all thy heart 2. If thou loathe thy self in thy approaches to God as the Publicane Luke 18. 3. Where ever Christ puts on the soul imputed righteousnesse he fails not to give inherent 1 Cor. 5. 11. Tit. 3. 5 6. Means to get the righteousnesse of Christ 1. Labour to be thorowly convinced of thy own miserable condition what a vile sinner thou art Rev. 3. lat end 2. Study much the holinesse and purity of Gods nature Iob 42. 3. Study much Christs righteousnesse See Mr Burr on Matth 5. 6. 1. How beautiful a garment is the righteousnesse of God 2. Christs willingnesse to have thee put it on by faith 4. Put it on by faith rely on Christ venture thy soul on him Whether God sees sin in justified persons God is not so affected with the sins of his people to whom he is reconciled as to be an enemy to them for them but he is angry with them for their sins Exod. 4. 14. Deut 9. 20. reproves them Numb 12. 8. and often punisheth them for them 2 Kings 12. 10 11 14. 1 Cor. 11. 30 32. they are said to be committed in his sight Psal. 51. 4. That Text Numb 23. 21. is sufficiently vindicated from the Antinomians by M. Gataker in his Treatise on the Text and elswhere That place Hab. 1. 3. 13. agrees with that in Numbers Videt visione contemplationis non visione comprobationis He sees it because he beholds it but not without displeasure and detestation although he bear for a time God could bestow such a measure of grace on his people and so guide them with his Spirit that they should not sin but he doth not dispense his grace and Spirit in such a measure as to keep his people free from sin for then they should have no use of the Lords Prayer to beg remission of sins The Priests in the Old Testament offered first for their own sins and then for the sins of others and Christ taught the
joy as tumble themselves in ashes Blessed are the Mourners for they shall be comforted Secondly Study Sanctification he must follow after holinesse that will see God Psal. 50. 23. Constantly exercise Grace 1 Iohn 4. 16. Thirdly Renounce all confidence in your own Righteousnesse and labour to be found in Christ having his Righteousnesse Rom. 4. 5. Fourthly Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption and to reveal unto thee the things that are freely given thee of God Fifthly Communicate thy fears and doubts to thy Brethren which be of understanding and can consider and observe the consolations of God given them CHAP. X. Whether Faith alone doth justifie GOD justifies judicially Christs bloud meritoriously Faith instrumentally Works declaratively Rom. 3. 24 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39. The Papists Socinians and Remonstrants all acknowledge Faith to justifie but by it they mean Obedience to Gods Commandments and so make it a Work and not consider it as an instrument receiving Christ and his promise A Papist a Socinian a Protestant saith We are justified by faith but dispositive saith the Papist conditionaliter saith the Socinian applicativè saith the Protestant Faith justifieth not as a quality or habit in us as the Papists teach Ipsa fides censetur esse justitia for so it is a part of Sanctification but as it is the instrument and hand to receive Christ who is our righteousnesse much lesse as it is an act as Socinus and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie if we should be justified by it as it is an act then we should be justified by our works and we should be no longer justified actually then we do actually believe and so there should be an intercision of Justification so oft as there is an intermission of the act of faith but Justification is a continued act We are justified only by faith for what else in Scripture mean those many negatives not by works Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works Rom. 11. 6. Ephes. 2. 9. not according to works 2 Tim. 1. 19. without works Rom. 4. 6. not through the Law Rom. 4. 13. not by the works of the Law Rom. 3. 20 without the Law Rom. 3. 27. not but by faith Gal. 2. 16. How can a man be justified by his works when he himself must be just before the works can be Gen. 4. 4. Good works make not a man good but a good man makes a work good and shall that work which a man made good return again and make the man good When we say Faith alone doth justifie we do not mean fidem solitariam that saith which is alone neither do we in construction joyn sola with fides the subject but with Justification the predicate meaning that true faith though it be not alone yet it doth justifie alone even as the eye though in respect of being it is not alone yet in respect of seeing unto which no other member doth concurre with it it being the only instrument of that faculty it is truly said to see alone so faith though in respect of the being thereof it is not alone yet in respect of justifying unto which act no other grace doth concur with it it being the only instrument of apprehending and receiving Christ is truly said to justifie alone When we say by faith only this opposeth all other graces of the same order but not the merits of Christ or the efficacy of Gods grace the Apostle Rom. 4. makes it all one to prove a man justified by Grace Christ and by faith It is to be considered as alone in the act of Justification but not in the subject justified therefore that is a reproach cast on Protestants to call them Solifidians What the judgement of the Catholicks before the Councel of Trent was in this matter of Justification B. Carlton proves out of Contarenus We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousness all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified saved and stand as righteous in Gods sight and as it hath a special respect and relation thereto Mr. Gataker against Saltmarsh Shadows without Substance pag. 56. In the Covenant of Works Works are considered as in themselves performed by the parties to be justified and in reference unto ought done or to be done for them by any other whereas in the Covenant of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended and received in whom is found and by whom that is done whereby Gods Justice is satisfied and life eternal meritoriously procured for us that which carrieth the power and efficacy of all home to Christ. Object Faith is a Work therefore if we be justified by Faith then by Workes Answ. With Faith we must joyn the object of it viz. Christ Fides justificat non absolutè sed relativè sc. cum objecto non efficiendo sed afficiendo applicando The Scripture saith We are justified by faith and through faith but never for faith or because of our faith per fidem ex fide non propter fidem We can only be justified by that righteousnesse which is universal and compleat faith is a partial righteousnesse Phil. 3. 9. and as imperfect as other graces Object Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ. Answ. But is adversative that is by faith alone 2. Only faith receives Christ and a promise Faith justifies by the meer ordination of God that on the receiving of Christ or resting on him we shall be justified The proper act of faith which justifieth is the relying on Christ for pardon of sin To justifie doth not flow from any act of grace because of the Dignity and Excellency of that act But because of the peculiar nature that it doth receive and apply Therefore to receive Christ and to believe in him is all one and faith is alwayes opposed to works Bellarmine objects That to apply is a work or action It is true it is a Grammatical action but a predicamental passion But saith Bellarmine Love layeth hold on Christ and by love we are made one but yet there is a difference love makes us one with Christ extramittendo faith intramittendo and besides love joyneth us to Christ after we are made one by faith so that it cannot justifie us Paul and Iames do not contradict one another
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
best Expositors of it ibid. Iudgement The last Iudgement l. 10. p. 859 All are to be judged and by Christ l. 10. p. 859. to 862 The day of Iudgement terrible to the wicked but comfortable to the godly l. 10. p. 860 861 The time uncertain the place and signs of it l. 10. p. 861 862 The preparation and performance of it and Corollaries from it l. 10. p. 862 863 Iunius commended l. 1. p. 116 Iurisdiction Ecclesiastical l. 6. p. 466 467 Iustice. Whether inherent Iustice be actual or habitual l. 7. p. 518 Iustice what it is l. 7. p. 588 589 Iust. God is Iust l. 2. p. 181. to 184 Whether God see sinne in the Iust l. 7. p. 523 Iustification How the word is used in Scripture and what Iustification is l. 7. p. 512 The difference between it and vocation ibid. Whether all one with remission of sins l. 7. p. 513 The parts of Iustification l. 7. p. 514. to 521 One may be certain of his Iustification l. 7. p. 524 525 The several periods of Iustification l. 7. p. 515 Iustified Whether we be Iustified by inherent or imputed righteousnesse l. 7. p. 517 518 Whether we be Iustified by Christs active and passive obedience l. 7. p. 518 519 Whether faith alone Iustifies l. 7. p. 528 529 K KImchi commended l. 1. p. 112 Kinde God is Kinde l. 2. p. 191 Kingdom Kingdom of God two-fold l. 8. p. 643 The meaning of that Petition Thy Kingdom come l. 8. p. 643 644 Kings Kings why they are so called the Authors of those two Books and best Expositors of them l. 1. p. 33 Knowledge l. 7. p. 589. to 593 L LAbour Christ underwent hard Labours for us l. 5. p. 428 Lactautius commended l. 1. p. 115 Lamentations Lamentations why so called l. 1. p. 38 Where and how long Ieremy prophesied ibid Fit to write Lamentations and why ib. The best Expositors of it ib. Latine The Vulgar Latine Translation why so called l. 1. p. 64 Which are the best Latine Translations of the New Testament ib. Law Law what it is l. 9. p. 751 The Moral Law l. 9. p. 751. to 756 There are four precepts in the first Table and six in the second l. 9. p. 751 The Moral Law is in force in the Christian Church l. 9. p. 751 752 753 It is a glasse bridle rule ib. The Law cannot be perfectly fulfilled in this life l. 9. p. 850 831 Legends why so called l. 1. p. 24 Leviticus Why the third Book of Moses is so called l. 1. p. 31 32 The best Expositors of it ibid. Lexicon Which are the best Lexicous for understanding the Hebrew and Greek text l. 1. p. 111 Liberty The willing good necessarily hinders not Liberty l. 3. p. 272. 278. m. Life Several kindes of Life l. 2. p 139 140. l. 7. p. 537. 538 How Gods Life differs from the life of the creatures l. 2. p. 140 141 What spiritual Life is ibid. Wherein natural Life and it agree and differ ibid. Evidences of spiritual Life Motives to it and Means of it l. 7. p. 539 540 Life everlasting l. 10. p. 568. to 571 Light Light an excellent work of God l. 3. p. 240 241 Its abstruse nature and excellent use ibid. Limbus Insantum l. 10. p. 862 Lion A strange story of a Lion l. 3. p. 267 Living God is Living l. 2. p. 139. to 142 Long-suffering God is Long-suffering l. 2. p. 187 Lot The nature and use of Lots l 9. p. 792 793 When abused l. 9. p. 803. to 806 Love Love what in God l. 2. p. 167 168 The Properties of it l. 2. p. 168 Our Love to him ibid. The affection of Love in us what l. 7. p. 551 Gods Image in it ib. It s corruption and sanctification l. 7. p. 551. to 554 Luke Luke only makes a Preface before his Gospel and who best interpret him l. 1. p. 15 The difference between Lumen and Lux l. 3. p. 240 The Lutherans confuted about the ubiquity of Christs body l. 2. p. 147 Lying l. 4. p. 366 367 Lyranus commended l. 1. p. 116 M MAimonides commended l. 1. p. 112 Malachy when he wrote and who best expound him l. 1. p. 40 Maldonate commended l. 4. p. 367 Malice ibid. Man made after Gods Image l. 3. p. 288 Mark Mark wrote in Greek l. 1. p. 41 42 45 When he wrote and who best expâ—und him l. 1. p. 45 Martyrs Divers suffered for the truth l. 1. p. 14 15 How true Martyrs differ from false l. 1. p. 15 Masius commended l. 1. p. 117 Masse Masse why so called the evil of it l. 8. p. 700. to 703 Private Masse unlawful l. 8. p. 703 704 It is not lawful to be present at the Masse l. 8. p. 704 Massorites their exact diligence in numbering the words and letters and points of Scripture l. 1 p. 66 67 Masters their duty l. 9. p. 828 Matthew Matthew wrote in Greek l. 1. p. 〈…〉 Never any doubted of the authority of 〈…〉 〈…〉 When he wrote and who best expound 〈…〉 〈…〉 Mediatour Mediatour who and how Christ is our Mediator l 9 p. 4â—â— 450 Whether Christ was a Mediatour according to both his Natures l. 5. p. 410 411 Meditation Meditation what it is l. 1. p. 24 When it is fit to Meditate of the creatures l. 3. p. 230 231 Marks to try when we Meditate fruitfully of the creatures ibid. Meek How God is Meek l. 2. p. 171 Memory what it is its sanctification l. 7. p. 546 Mercy Mercy what in God l. 2. p. 177. to 181 How his Mercy differs from mercy in us l. 2. p. 177 On what terms and to whom he will shew Mercy l. 2. p. 179 What in us l. 7. p. 593. to 596 Metals Metals what l. 3. p. 249 Which most precious ib. m. Meteors what they are their several kindes and matter l. 3. p. 243 244 Micah Micah when he prophesied and who expound him well l. 1. p. 39 40 Minister Minister his calling l. 6 p. 456. to 459 The Minister afore the Church l. 6. p. 457 His duty l. 9. p. 831 832 The honour of that function and their maintenance l. 6. p. 460 461 Miracles Miracles of Confirmation and Preservation l. 1. p. 12 13 How true and false Miracles differ l. 1. p. 13 14 What they are l. 2. p. 127 128 Monks Monks why so called they are highly honoured by Papists l. 6 p. 479 480 Moon Moon how called in Latine and Hebrew l. 3. p. 260 It is the cause of the Seas ebbing and flowing ibid. Mortification l. 7. p. 535. to 538 Mountains a great work of God l. 3. p. 250 Murder Murder what it is l. 9. p. 835 A crying sin l. 9. p. 837 838 Self-murder a great sin l. 9. p. 838 839 Murmuring l. 4. p. 367 368 Mystery Mystery of the Trinity a great Mystery l. 2. p. 215 N Nahum NAhum when he wrote and who expound him best l. 1. p. 40
â— 7 8 9 10 11. * Rescript ad â—â—spons Gâ—eâ—inch c. 1â— Ut mea non placent nisi mâ—cum sic tua non satiant nisi â—ecum Bern. The promises are Objectum qâ—o Christ Objectum quod that which faith ultimately closeth with and is terminated Gods word is the objectum adaequatum of our faith but we are justified and saved by beleeving in Christ therefore in the Scripture justifying faith is ordinarily called faith in Christ. Act. 20. 12. 21. 26. 18. Gal. 3. 26. and sometimes the faith of Christ Rom. 3. 22. Gal. 2. 16 20. 3. 22. Phil. 3. 9. and sometimes his knowledge B. Down of Justification l. 6. c. 4. See also c. 6. The proper object of justifying faith is God in Christ 2 Cor. 5. 19. or the promise of Gods mercy to us in Christ Jesus This faith is therefore expressed to be faith in Christs name Act. 2. 16. Faith in his bloud Rom. 3. 25. Abbot against Bishop Fidei objectum primarum omnes divinae veritates revelatae 2. Mediatum Christus ut Mediator 3. Ultimatum ens incomplexum inquiunt â—cholastici * On Psal. 51. 6. Lect. 83. Knowledge and belief are often joyned Job 19. 25. John 17. 8. 2 Cor 5. 2 Tim. 1. 12. 1 John 4. 16. * De Iustif. cap. 7. Pontisicii per sidem implicitam intelligunt cam sidem quâ Laici ignota nondum intellecta sidei dogmata credunt implicitè in illo generalâ— quòd vera sint omnia quae Romana Ecclesia credit pro veris amplectitur quae quidem sides non est divina sed humana id est non nititur Dei sed hominum testimonio Baron Philos. Thcol. Ancil exercit 3. Art 5. Vide plura ibid. In which sense implicite faith cannot be defended although B. Mountague Appar 1. saith that is a pâ—â—fiâ—able as well as vulgar distinction of Fides explicita and implicita and that it is not always a servile opinion or Babylonish bondage because there are in faith and things belonging to saith as in other Sciences certain things more abstâ—use Quandoque sides vocatur implicita ab imperfecta apprehensione rerum quasi implicitarum Nam quem admodum quod complicatum ac conâ—elutum est ex toto nec conspicitur nec attingitur sic mysteria pleraque sidei Christianae 2. Vocatur quandoque impropriè implicita sides ipsa promptitudo seu generalis animi praeparatio ad sidem adhibendam verbo Dei simul ac dogma quodeunque sub formali rationc nobis innotâ—scet Atque hoc sensu quilibet Christianus implicitè dicitur credere quicquid in Scripturis Deus revelavit 3. Illa sides à Papist iâ— implicita vocari solet Laicis summo opere commendari quae in cognitione Praelatorum involvitur populo interiâ— dogmata illa quae sic credi dicuntur omnino neseientc Episc. Dav. Determ 1. Quaest. 29. The lowest act of faith is an assent a yeelding in thy soul to the word of God an agreement to the truth of it Exod. 14. 31. Some say the resolution of an humbled sinner to cast himself on Christ is the lowest degree of saith which is discovered by desires pursuit and rejoycing in future hope It is a Question among Divines Whâ—â— is the subject of saith By the heart a man beleeveth Act. 8. 37. See 12. 13. there saith is seated where the acts of it are exercised therefore the whole soul is the subject of it but chiefly the will It is seated both in the understanding and the will because it is a voluntary assent To believe is an act of the understanding as it is an assent of the will as it is voluntary Down of Justificat l. 6. c. 5. Vide Baron Philos. Theol. Ancil exercit 3. Art 21. Icy done nous remarquons cn la soy deux principales parties dont la premicre est la cognoissanâ—c l'autre l'apprehension l'application particuliere ou la siance qui tesmoignent assez que ceste excellente vertu a son siege câ— l'entendement en la volontè en tout l'homme nouveau regenere sanctifie par une grace speciale sur nature elle de l'â—sprit de Dieu qui tout entier recoit l'abondance des benefices offerâ—s desployez en Iesus Christ. Mais premicrement en son entendement pour les cognoistre comme veritables puis en sa volontè pour se les appliquer comme salutaires bons Motmet Sermon 2. sur 19. Iob 25. Vide Examen epist. expostulat Amyrald ad Rivet per Spanhem Est sides habitus quidam mixtus neque omninò intellectu neque omninò voluntate sed corde id est utroque definiâ—ndâ—s Et certè quem ad modum corde ad justitiam creditur Rom. 10. 10. ita quoque intellectus ipse sidei corde consistit Matth. 13 15. Cordis illuminatione persicitur 2 Cor. 4. 6. Cordis plerophoria sâ—ncitur Col. 2. 2. Abbot â—n Thomâ— Diat de Incis Iust if Grat. cap. 25. Fidei subjectum duplex est in quo cui subjectum sidei in quo est anima humana ac in ca principales facultates intellectus ac voluntas subjectam cui est Homo Homo solus Mali Angeli illius non sunt â—â—paces Jud. 6. Sancti ea non egent Matth. 18. 10. Dr Benefield de side salvisica Fiducia est particularis quidem applicativus assensus pro objecto habens primò Evangelicas promissiones Secundò Internum testimonium sancti Spiritus Nam per siduciam assentimur Doctrinae Evangelij testimonio Spiritus Dei unà testantis cum nostro Spiritu nos esse filios Dei atque ita nobis ipsis applicamus Evangelicas promissiones certò statuentes judicantes nos esse filios Dei proinde illas promissiones non solùm aliis credentibus sed nobis etiam in particulari esse factas Baron Philos. Theol. Ancil exercit 3. Art 19. Mr Gatak against Saltmarsh Shadows without substance p. 56. The truth of any thing doth not depend on the greatnesse but quality of it a childe though never so weak hath the true nature of a man one drop of water is true water 2. If faith be weak it will bring forth weak effects little comfort yet Christ will have regard to it That faith is not assurance see M. Downs Treat of the true nature and definit of just faith p. 5. to 8. In a state of adherence the motive which acts the soul is obedience to God Isa. 50 10. in a state of assurance a sense of the love of God 1 Cor. 5. 12. 2. In a state of adherence one doth all to obtain mercy but in a state of assurance from thankfulnesse because one hath obtained mercy 3. In a state of adherence the motive is to obtain grace and communiâ—n with God therein of assurance further and constant communion John 14. 21. 1 John 4. 16. 4. In a state of adherence one doth perform the commands of God
determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
things that are present Luke 15. 12. 6. 24. Psal. 17. ult An unbeleever will venture upon future evils to be freed from evils present A godly man fears two things chiefly sin in this world and wrath in another 2 Cor. 5. 10. 3. To live more to things invisible then visible Heb. 11. 1. 2 Cor. 4. ult Heb. 11. 7. The invisible things are the great things Angels mens souls the great glory God promiseth his people is invisible 1 Cor. 2. 9. 4. To beleeve those things to be certain which are incredible to nature Rom. 4. 18. Psal. 73. begin that the Saints are happy in all their miseries and the wicked miserable in all their happinesse 5. To keep to the word of faith in all our conversation Isa. 8. 20. Gal. 6. 16. Psal. 119. 92 93. Psal. 17. 4. 6. To beleeve that all the providences of God are subservient to his promises even when they seem to be against them Heb. 11. 13. 7. To beleeve so the fulfilling of Gods promises that we make not haste but wait Gods time for the fulfilling of them Isa. 28. 6. Since God will 1. Certainly perform what ever he hath promised 2. He will fulfill it in his own season Luke 1. 20. 3. His season is the fittest Therefore it is most reasonable we should wait Gods time and not make haste Two things make faith strong Knowledge and Affiauce when these are strong faith is strong though there be not assurance By the woman of Canaan Mat. 15. 25. and the Centurion Mat. 8. 10. it appears that four things shew what a strong faith is 1. The more it relies on a naked word the lesse it hath of sense Heb. 11. 13. 2. When it bears up the soul against great opposition Rom. 4. 21. The woman of Canaan would take no denial still she cries Lord help me Though he kill me saith Iob I will trust in him 3. When it finds out arguments to support the soul. The Son of David saith the woman of Canaan is sent to Gentiles as well as Iews and the dogs eat of the crums that fall from the masters table 4. When it draws out the heart to earnest and incessant prayers and perseveres therein Psal. 88. 13. Gen. 49. 24. It is a common mistake that where there is no joy of the holy Ghost no assurance there can be no strong faith God usually proportions mens afflictions according to the greatnesse of their faith afflictions are therefore called the trial of faith 1 Pet. 1. 7. See Isa. 27. 8. Ier. 30. 11. Spiritual desertion is the greatest affliction that can befall a godly man it befell Christ when he cried out My God my God why hast thou forsaken me therefore they have the greatest strength that are most exercised with afflictions 2. This is the way the Lord takes with his people many times to try them after assurance by hiding his face from them Mens graces are râ—pened not only by communion but by desertion Therefore there may be strong faith and more grace where there is no assurance Motives to get Faith First This grace brings God most glory It doth that to God in a way of duty which God doth to the creature in a way of grace God justifies sanctifies glorifies Faith first justifies God Isa. 18. 13. Luke 7. 29. against the accusations of the world and fond surmises of our own hearts Heb. 10. 29. 2. It sanctifies him 3. It glorifies God Rom. 4. 20. Secondly It doth us most good 1. Our life stands upon it Gal. 2. 20. 2. Brings peace Rom. 5. 1. 3. Glory 1 Pet. 1. 9. Helps to Faith Consider thy condition while an unbeliever thou liest under the guilt of all thy sins and the wrath of God what ever thou dost is displeasing to him Secondly Labour to lay hold on the promise of God Iohn 3. 16. Be convinc'd 1. Of the truth 2. Of the goodnesse of it 3. Seek earnestly to God to work this grace in thee CHAP. V. Of the Communion and Fellowship Believers have with Christ and their Benefits by him and specially of Adoption THis is the highest intimacy between Christ and his people A Fellowship 1 Iohn 1. 3. A Friendship Iohn 15. 15. The Church is called the Lambs Bride Husband and Wife make but one flesh Christ and a believer make one Spirit 1 Cor. 6. 17. Communion with God through Christ by the Spirit is the great duty and priviledge of the Gospel 2 Cor. 16. 13. 1 Iohn 1. 3. It is begun by faith carried on by fear and love perfected in heaven Consider First The honour of this Communion Christ hath our nature our sins our wrath and shame thou hast his Titles Nature Spirit Priviledges He is one with God thou art one with him He is Gods fellow Zech. 13. 7. thou his fellow Psalm 45. 7. God is Christs God and our God his Father and our Father Secondly The comfort of it Iohn 15. 12. This joy differs from the joyes in heaven not in kinde but in measure Psal. 16. ult 2 Cor. 1. 5. Hos. 2. 11 12. Thirdly The Priviledges you enjoy by this Communion 1. Liberty of accesse to God Rom. 8. 15. Heb. 4. 6. they come to him sitting on a throne of grace Heb. 4. 16. 2. An interest in Gods particular providence and a sanctified use of the creatures 1 Cor. 3. 21. 3. The influences of grace 1 Cor. 1. 30. Iohn 14 6. Evidences of this Communion 1. Holinesse 1 Iohn 1. 6 7. 4. 13. Iohn 14. 17. Rom. 8. 9. 2. Heavenlinesse Phil. 3. 20. Col. 3. 1. 3. Delight in God Deut. 4. 7. Psal. 84. 12. 4. Reverence toward God and humility toward men 5. A constant dependance on God for Direction Comfort and Strength Iohn 15. 5. 6. Living to his Glory and consecrating all we have to him Whole Christ is ours and we are all his Cant. 2. 14. He is ours by his own grant and we his by our consent The Benefits which Believers partake of through Christ are either in this life or in the life to come In this life 1. Relative which make a change of our state 2. Moral which concern the change of our persons First Relative which concern the change of our state and condition 1. Adoption 2. Justification Secondly Moral which concern the change of our persons Sanctification Some say Adoption is the first of all the priviledges communicated to us Others say Justification Of Adoption As soon as a soul is by faith united to Christ he is made the childe of God in the Sonship of Christ 1 Iohn 3. 1. God is said to have three sorts of Sons 1. By Nature or Generation so Christ. 2. By Creation the Angels 3. Voluntarily made his Son his adopted childe It is little mentioned in the Old Testament in the New frequently because the Romans who had then the Empire of the world had subdued the Jewes to them and communicated their customs to them it was an
ordinary custome among the Romans It is a gracious sentence of God the Father on a believer whereby for Christs sake he cals believers his children and really admits them into the state and condition of children He cals us sons Gal. 3. 26. 4. 4 5. and admits us into the state and condition of sons I will be their Father and they shall be my children It is amongst men a remedy found out for the solace of a father which hath no childe by taking one to the right of an inheritance who by nature hath no claim to it 1. There is the election of him that would have him 2. The consent of the adopted 3. He called him Son in the Court when the Lord makes believers his children he thus adopts them There is a difference yet between divine and humane adoption 1. Man puts not a new nature into the party adopted God when he adopts he makes them new creatures 2. Man is moved to this many times by some perfection or apprehended excellency in the party so Pharaohs Daughter because she saw Moses a fair childe took him for hers but it is not so with God there is no good but what he works Ezek. 16. 6. 3. They adopted for their comfort and because they had no sons on whom to bestow their inheritance but God infinitely delighted in his own natural Son and he needed not us he hath his Angels to glorifie him How this Adoption is wrought It is done by applying of Christs Sonship to them The applying of Christs righteousnesse to us makes us righteous and the applying of his Sonship to us makes us the sons and daughters of God Christ being the first-born is heir and all Gods people co-heirs with him Rom. 8. 16 17 18. What Benefits have we by it All the whole work of our Redemption is sometimes exprest by it Iohn 1. 11. The glory of heaven is laid down in this one word Rom. 8. 15. We groan that we might receive the adoption of Sons The Benefits thereof are brought to two heads 1. We are really cut off from the family from which we sprung old Adam sin hell we are now no more in a sinful condition 2. We are ingraffed into Gods family and have all the priviledges of a natural son By the Law of the Romans one might do nothing to his adopted childe but what he might do to his own begotten Son By this means 1. They receive the Spirit of Sanctification Rom. 8. 15. 2. They have the honour of sons Iohn 8. 35. 3. They have the boldnesse and accesse of sons May cry Abba Father they may come to God with open face as men freed from condemnation Ephes. 3. 12. 4. They have the inheritance of sons Rom. 8. 27. they have a double right to heaven Titulo Redemptionis Adoptionis Three things will shew our Adoption 1. Likenesse to the Spirit of Christ thou wilt be holy as he is 2. Thou wilt bear an awful respect to God the childe honours the Father 3. There is the Spirit of prayer the childe comes to the Father to supply his wants CHAP. VI. Of Iustification THis word is used in Scripture sometimes to celebrate with praise Luke 7. When they heard this they justified God 2. To commend ones self being puffed up with the thoughts of our righteousnesse so the Lawyer willing to justifie himself 3. To be freed as he that is dead is justified from sin 4. It is taken for the declaration of our Justification as some expound that Was not Abraham justified by works Justification or to justifie in Scripture is not to infuse in a man righteousnesse by which God will pronounce him righteous but is taken for Gods absolving of him in the Court of free-grace not laying his sins to his charge and withall giving him the right to eternal life because of the obedience of Christ made his It is a judicial act Psal. 143. 2. 2. It is opposed to condemnation a Law term Prov. 17. 15. Rom. 8. 33 34. taken from the Courts of Judicature when the party accused and impleaded by such adversaries is acquitted There is a great difference between Vocation and Justification Vocation precedes Justification follows Justification praesupponit aliquid viz. Faith and Repentance Effectual Calling ponit haec non autem praesupponit The Doctrine of Predestination is handled in the ninth Chapter of the Romans and the first of the Ephesians of Justification in the third and fourth Chapter of the Romans of the first sinne of Adam in the third of Genesis and fifth of the Romans of the Lords Supper in 1 Cor. 11. of the Office of Ministers 1 Tim. 3. of Excommunication 1 Cor. 5. of Assurance â— ep Iohn Some say Justification hath a twofold notion Sometimes to justifie us to make us just thus God did make Adam just and justified him by making him a perfect holy good creature this is called the Justification of infusion But properly it is a Law term and to justifie is to declare one just and righteous Thus we are said to justifie God that thou maist be justified when thou judgest we do not make but pronounce him just Justification is a judicial Act of God the Father upon a beleeving sinner whereby his sins being imputed to Christ and Christs righteousnesse to him he is acquitted from sin and death and accepted righteous to eternal life In which description there are four things 1. The Authour who it is that justifieth God the Father Rom. 3. 29 30. 18. 33. it is God that justifieth and it is done by God as a Judge of the quick and dead 2. The object of it who it is that is justified a believing sinner Rom. 3. 16 17. Iohn 8. 21. 3. The matter of it the righteousnesse of Christ imputed to him the righteousnesse of Immanuel of God made man 1 Cor. 1. 30. He is the Lord our righteousnesse 4. The form it is a sentence pronouncing or declaring us free from sin and death and accepted of God There is an imputation which ariseth from inherent guilt so our sins were not imputed to Christ 2 Cor. 5. 21. 2. Which is founded in a natural Union so Adams sinne is imputed to us but neither the filth nor guilt of Adams sinne were conveyed to Christ he came of Adam in a singular dispensation by vertue of that promise The seed of the woman shall break the Serpents head 3. By way of voluntary susception Christ submitted to our punishment he was made sin by Covenant by treating with his Father The debt of a believing sinner is reckoned to Christ and the obedience of Jesus Christ is really reckoned to a believing sinner The result of which exchange is the acquitting of a sinner from sinne and death All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him Christ became our Surety God layed on him the iniquity of us
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
in the Covenant Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression Psal. 51. Ephes. 1. Remission of sins and of which This Remission is both free and full Isa. 1. 43. Ezek. 25. 18 22. Heb. 8. 12. Manasseh Salomon Paul Mary Magdalen were great sinners yet pardoned God doth of his own free grace and mercy forgive us our sins Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12. The word remitting or forgiving implies that sinne is a debt or offence as Christ cals it in his form of Prayer God is said to forgive when he takes away the guilt and frees us from condemnation Isa. 44. 22. Secondly The inward cause in God which moves him to it is his grace for God might have left all mankinde under the power of their sins as he hath done the Devils Thirdly The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins by Christs merits Gods grace is obtained Fourthly The instrumental cause is faith Rom. 3. 25. 5. 1. not considered as a work but as an act of the soul receiving and applying Christ to us not going out to him as love doth for then it were a work Fifthly The immediate effect of it is Sanctification and the healing of our nature Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it and giving power against our corruptions For these six thousand years God hath been multiplying pardons and yet free grace is not tired and grown weary Our sins are covered Psal. 32. 1. as a loathsom sore cast into the Sea Micah 7. 19. as Pharaoh and the Aegyptians blotted out as a debt in a book Isa. 44. 22. Psal. 55. 1. Object We have forgivenesse of sins upon a price therefore we are not freely forgiven Answ. Forgivenesse of sins and Christs Satisfaction may well consist whatsoever it cost Christ it costs us nothing 1. It was infinite grace that God should ever intend to pardon a wretched sinner Ephes. 1. 6. 2. That he should give his Son for this and that this sinner should be pardoned and not another Object God will not forgive except we repent and beleeve Acts 2. 19. 10. 42. Answ. God promiseth forgivenesse to such only as repent and beleeve but they have forgivenesse meerly from the grace of God not from the worthinesse of their beleeving or repenting Hos. 14. 4 2. These graces are freely given them To you it is given to beleeve and God hath given repentance to the Gentiles To whom it appertains to remit sins The power of remitting sins belongs only to God I even I blot out thy transgressions Isa. 43. 25. that is true in the Gospel though not well applied Who can forgive sins but God only because it is an offence against him that you may know who hath power saith Christ to forgive sins I say unto thee Walk he only by his own power can forgive it who by his own power can remove any judgement the effect of sinne Ministers are said to remit sins Iohn 21. 23. but that is because they have a special Office to apply the promises of pardon to broken hearts See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ 2 Cor. 5. 18 19 20. An confessio auricularis sit necessaria ad remissionem peccatorum Whether auricular confession be necessary to the remission of sins The Church of Rome will have it necessary for every one to confesse unto a Priest all his deadly sins And such indeed are all whatsoever without the mercy of God in Christ Rom. 6. ult Gal. 3. 10. which by diligent examination he can finde out together with the severall circumstances whereby they are aggravated Nothing will suffice to procure one that is baptized remission of sins without this Confession either in re or in voto as Bellarmine doth expound it This is no small task which they impose upon the people of Christ Quid molestius quid onerosius saith Bellarmine therefore sure they had need to have good warrant for it especially being so peremptory as to Anathematize all which shall refuse to subscribe unto them No general Councel untill that of Laterane under Innocent the third about twelve hundred years after Christ decreed a necessity of auricular confession Erasmus ad Act. 19. affirmeth that it was not ordained by God nor yet practised in the ancient Church after Christ. The hinge of the Question is not concerning confession of sins in general unto a Minister but of particular sins neither whether we may but whether we ought necessarily purpose a manifestation of every known mortal sin and the grievous circumstances thereof or otherwise stand hopelesse of all remission of our sins B. Mort. Appeal l 13. c. 12. S. 1. There is no ground in Scripture for it but much against it in that the Scripture in many places sheweth it sufficient except in some cases to confesse unto God only Besides such Confession as Papists require viz. a particular enumeration of all mortal sins with their several aggravating circumstances is not possible and therfore not of divine Institution Cardinal Cajetane on Iam. 5. acknowledgeth Non agi de Sacramentali confessione That confession Matth. 3. 6. 1. Was not made of every one apart of every particular fault they had committed and secretly in St Iohns ear 2. The Greek word signifieth confession of known faults and overthroweth the recital of secret sins which ear-confession requireth 3. It is contrary to the nature of the meeting which was publick 4. To the nature of a Sacrament administred which being publick required a publick confession of mans corruption 5. This was but once and before baptism and not as the Papists have it here and before the Lords Supper Cartw. in loc The apprehension of the pardon of sin will sweeten every condition 1. Sicknesse Mat. 9. 2. 2. Reproach 2 Cor. 1. 12. 3. Imprisonment Rom. 8. 34. 4. It will comfort one in the remainders of corruption Rom. 8. 1. 5. Deadly dangers The Angel of God saith Paul stood by me this night whose I am and whom I serve 6. It will support us at the day of Judgement Act. 3. 19. Reasons 1. Because sin in the guilt of it doth imbitter every condition even death it self 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger Ierem. 30. 14. and upon mercies as given him to fat him to destruction Secondly This makes a man look upon every affliction as coming from a Fathers hand when he can look on sinne as pardoned Heb. 12. 9. there is an ira paterna Thirdly Remission of sins gives him boldnesse at the throne of grace Ephes. 3. 12. 1 Iohn 3. 21. How to know whether
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
all things to do Gods will The motive to that is only love of himself or some outward thing 2. From the perfect goodnesse which was required in Adam in the Covenant of works for that was not only a will and endeavour to Know and Do but an actual Knowing and Doing They differ as much as shooting at the Mark and hitting it Purity consists in freedom from mixture with that which is of a baser nature as when silver is mixed with lead or drosse it is impure All godly men must be pure Titus 1. 15. The Apostle Paul describes godly men by this Epithete Our Saviour telleth his Apostles Now are you clean or pure all is one by the word which I have spoken unto you Joh. 15. 3. Mat. 5. 8. Ps. 24. 4. 2 Cor. 7. 1. He that hath this hope purisieth himself as he is pure Reasons 1. Because he hath to do with a God of pure eyes which can abide no iniquity nor unclean thing and therefore one must be pure else he cannot possibly be accepted with him nor have any of his services favourably entertained 2. The Lord Jesus by his Spirit and Word and by faith doth dwell in the heart of his people now Faith the Word and Spirit will purisie all these are clean and pure things of a cleansing and purging nature therefore he in whom they be must be pure Purity or being purged is opposed to foulnesse and uncleannesse Uncleannesse is a deformity cast upon a thing through the cleaving to it of some thing worse and baser then it self Sinne is the uncleannesse of the soul which defiles it and makes it deformed and unpleasing to God so that he can take no delight in it not admit it into any society and familiarity with himself Purity is a freedome from sin because that is the only thing which can pollute the soul. There is a double freedom from sinne one when it is not at all in the soul nor no spots or stain of it and so no man is pure another when no uncleannesse is suffered to remain but is washed off and purged away by the application of the bloud of Christ and the water of true repentance so that no stain of sinne is there allowed or suffered to rest upon the soul and this is the purity meant 2 Sam. 22. 27. when a man is careful to observe lament confesse resist crave pardon of and strive against all the sinful and corrupt fruits of his evil and naughty nature which cannot be altogether repressed How far this purity must extend 1. To the heart which Salomon wisheth a man to keep with all diligence and of which the Apostle saith That faith purifieth the heart because God searcheth the heart and his pure eyes do principally look unto the inside 2. To the Tongue likewise Salomon saith of the pure His words are pure 3. To the Actions Psal. 24. 4. He then is a pure man which doth with such due care oppose and resist the sinfulnesse of his nature that either it doth not break forth into sinful thoughts words and deeds or if it do he labours presently to purge himself by confessing and bewailing the same before God by humble begging of pardon by renewing his purposes and resolutions of amendment and by labouring to rest upon the bloud and merits of Christ for pardon He that doth this is altogether as free from sinne in Gods account as if he had not sinned God esteeming him as he is in Christ. The Excellency of the work of Sanctification Christians look on the grace of Adoption Justification and spiritual Wisdom as high Priviledges but through the Devils policy they look on this as a drudgery whereas there is not a greater priviledge or higher favour all the subjects of Christs Kingdom are holy Isa. 4. 3. Chap. 35. They have Gods Image repaired in them which consists in righteousnesse and true holinesse Holinesse is a conformity of the frame of the heart to the will of God Christs life is communicated to them whereby they die to their corruptions and labour to live according to the rules of the Gospel This is a great priviledge to be a Saint Reasons 1. Because holinesse is the Lords own excellency it is his great Attribute He is glorious in holinesse The Cherubims Isa. 6. sing holy and the Church sings so in the Revelation 2. It is the Image of God wherein he created man when he intended to make him a beautiful creature See Ephes. 4. 24. 3. It is a great part of the happinesse which the people of God shall enjoy in heaven to all eternity Ephes. 5. 27. 4. A soul that is empty of it is abominable in Gods sight Psal. 5. 5. Hab. 1. 13. there are but two sorts of creatures capable of holinesse Angels and Men the Angels as soon as they were sin'd for ever thrust out of heaven as soon as man sinn'd God cast him out of Paradise and God left the greatest number of men to perish 5. God every where pronounceth such blessed and makes great Promises to them This Priviledge is communicated to every one under the Dominion of Christs grace Isa. 11. from vers 1. to 12. 1 Pet. 2. 8 9. and to none else the world is Satans Kingdom This serves to comfort and cheer the soul what ever God doth for any he never gives a greater pledge of his love then to sanctifie them God gives holinesse for the onely great standing Evidence of his Favour Holinesse is the Evidence of thy Election Calling Justification Adoption Justification and Adoption have Comforts which Sanctification hath not yet this cleares them to me The work of Sanctification is imperfect in all the servants of God while they are in this world Rom. 6. per totum the seventh and eighth Chapters 2 Cor. 5. 11. Ephes. 4. 18. to the end First Those gracious Qualities which the Spirit of God hath wrought in the soul are but feeble and initial 1 Cor. 13. We know love and beleeve but in part Secondly There remains still a body of corruption a depravation of all the faculties of the soul which consists in aversnesse from that which is good and pronenesse to all evil therefore Sanctification consists in mortifying those reliques of corruption Col. 3. 5. Rom. 7. lat end 1 Iohn 1. lat end Thirdly While Gods people are in this world no good things they do are perfect yea they are all tainted with corruption Isa 64. 10. The Lord could as easily make Sanctification perfect as Justification He hates the stain of sinne as well as the guilt and the Law requires a pure nature as well as pure life but God suffers the work of Sanctification to be imperfect and these reliquiae vetustatis as Augustine cals them remain 1. Because he would have his people fetch their life from the intercourse they have with Christ the exercise of faith and delights that his people should stand in need of Christ if Sanctification were perfect
this life thus 1. In the letter of it though delivered by never so faithful Ministers it is able to do nothing therefore these things are often preacht and men not bettered when the Spirit accompanies it it is efficacious See Rom. 1. 16. Phil. 2. 15. The preaching of the Gospel is 1. The only means of the revelation of this life 2 Tim. 1. 10. 2. It is the divine seed whereby the Lord conveys this life and begets it in the soul 1 Pet. 1. 23 25. This work of the Gospel consists in five things 1. The preaching of the Gospel opens the understanding makes us see the misery of sinne and the excellency of Christ and the things of God Ephes. 1. 2 Cor. 5. 2. It makes the will and affections to relish Christs sweetnesse perswades the heart to chuse him and consent that God and they may be united in a league of friendship this is the work of faith 3. Turns the heart from all evil wayes it walkt in men are said to be pull'd out of the power of Satan 4. Creates in the soul and stampes in it all the Graces wherein Gods Image stands 5. By administration of the promise and instruction fortifieth the soul and makes one do all things belonging to this life Arminians give too much to man and too little to Christ. Antinomians and Familists give too much to Christ and too little to man They give so much to Christ that they abolish the nature and act of the creature they say Christ must do all and we can do nothing They dream of an insensible motion without us place Grace in a naked apprehension there must be not onely a work for us but in and by us The work of the Father is in heaven of Christ on the Crosse of the Spirit within us Col. 1. 29. They deny not onely mans work but the Spirits work in us Rom. 16. 20. Secondly They say Christ must do all and we after we have received Grace nothing there is not a coordination but subordination of our wils to his grace though at our first conversion we were meerly passive yet when Grace is received we may act motion follows life Col. 2. 4. The Familists deny all inherent graces in the Saints because it is said we do not live but Christ he they say beleeves repents as if we lived not at all and he is formally all habits and graces but the Scripture grants habits and graces to be in a man Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9. 2. The sins of our actions then could not be charged on our selves but on the faint operations of his grace Marks and Evidences of spiritual life First Every creature which lives values life A living dog is better then a dead Lion If one values his life he will prize 1. Pabulum vitae Attend on the Ordinances the Word Sacrament Prayer Communion of Saints 1 Peter 2. As new born Babes Cantic 4. latter end 2. He will avoid what is destructive to life Beware of grieving and quenching the Spirit Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it or noysome lusts 3. He will endure any evil and part with any good rather then part with life Secondly This new life brings alwayes a great change along with it when a childe quickens in the mothers womb she findes a great change so when Paul and Manassâ—h and the blinde man Ioh. 9. were converted unlesse they were religiously trained up as Timothy from their youth Thirdly Sense a spiritual sense in the soul senses exercised savour the things of God Rom. 8. Fourthly Every life hath some kinde of motions and actions that are sutable to it as in this spiritual life 1. That inward work of adhering to Christ as their chief portion the fountain of all their good a true faith 2. Repentance labouring to cast out corruption and to turn to God 3. The Spirit of Prayer You have received the Spirit of Adoption whereby you cry Abba Father Our Law judgeth a childe alive that was heard to cry 4. The minding of heavenly things Col. 3. 1 2. 5. Life hath a sympathy a fellowship with those that are members of the body the same quickning Spirit lives in all Christians weep with them that weep and rejoyce with them that rejoyce 6. If we be regenerated we do that to God which children do to their Father 1. Honour him and stand in awe of him 2. Rely on him as the fountain of all our good as children do on their parentâ— for a supply of all their wants 3. Are obedient to him Motives to live to God 1. It is a dishonour to God when the creature seeks to exalt self that which I make my utmost end I make my God Phil. 3. 10. 2. Consider the self-denial of Christ he came from heaven to do the will of him that sent him Rom. 15. 3. Means of spiritual life 1. Labour to get thy miserable condition by nature set close upon thy spirit how thou art dead in sin 2. Study to get into Christ 1 Iohn 5. 12. onely he can quicken he is never got but by Faith Luke 15. the Prodigal is the pattern of a converted soul. See vers 31. CHAP. XIV The Sanctification of the whole Man Soul and Body VVE should live more to the soul then body Psal. 119. 175. 141. 8. 142. 7. 143. 11. 1. The soul is distinct from the body as the operations of it shew 2. It lives when the body dies Eccles. 12. 7. Mat. 10. 28. 3. It is far better then the body 4. The concernments of the soul are higher then those of the body 1 Pet. 3. beginning 5. The sicknesse and death of the soul is worse then that of the body 1 King 8. 38. Ioh. 8. 21 23. 6. We never live to any purpose but when the soul lives 1. Of the faculties of the soul. Grace spreads it self through all the faculties A faculty is an ability of producing some effect or operation agreeable to our nature and for our good implanted in man by nature There are three reasonable faculties proper to men alone 1. The Understanding by which we know truth 2. The Will by which we desire good 3. Conscience a power of ordering our selves to and with God I. Of the Understanding It is that power which God hath given a man to acquaint himself with the Being Properties and Differences of all things by discourse Or it is that faculty by which we are able to inform our selves of the general natures of things Sense alone perceives particulars the understanding abstracts things and forms in it self the general natures of things I see this or that man but understand the nature of man The Object of it is omne intelligibile Truth in general in the utmost latitude and universality of it is the object of the Understanding good in the general in the universality of its nature is the object of the Will therefore till
a total omission of them There may be upright obedience shewed in doing them as well as we can there is nothing but disobedience shewed in omitting them It is a carnal sense of weaknesse and comes from the devil and the flesh that drives from the duty that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty and more humility after and more earnest longing after Christ and high prizing of him Oh but I shall get nothing by these praiers First Say thou shouldst get nothing yet thou shalt do a thing that God bids thee and so obey him and we must obey God though we get nothing by it But Secondly If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly And Lastly If thou praiest thou shalt be heard and pardoned and that is to get something Wherefore ascribe so much to the infinite and fatherly goodnesse of God and to the perfect and constant intercession of Christ as to come with confidence to the throne of grace even with those praiers which are full of faults The Father loves to see his childrens letters though they cannot yet write a fair hand Motives to praier First The Lord will take it kindly Christ is the Churches Advocate the Saints are the Churches Sollicitors Isa. 62. 1. 7. Psal. 122 6. Secondly Praier is the most principal part of Gods worship Let us worship and fall down it is sometime in Scripture put for the whole worship of God being a principal part of it Ier. 10 25. There is a visible advantage due to praier above preaching in the publick Assemblies because it is a means nearer the end of both It cannot be denied that all preaching is to the purpose of informing the minde or moving the heart to desire that which is good indeed but praier being the actual desire of it is the exercise of the means which God ordaineth to procure it M. Thorndikes Service of God at Religious Assemblies c. 6. The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world praier is the great instrument in the hand of faith by which all things are managed in the new man When the Spirit comes in it is a Spirit of Sanctification and makes way for the Spirit of Supplication and that for the Spirit of Illumination Psalm 43. 3. Psal. 139. ult Ier. 31. 9. Thirdly It is honourable 1. To God acknowledgeth the Souls dependance on him his Omniscience Bountie Goodnesse Omnipresence Faithfulnesse in performing his Promises 2. To us to have the Princes ear still open to our petitions Fourthly Necessary The necessity of it appears 1. In that hereby we are trained up in the conviction of our unworthinesse praier is a discoverie of our beggerie thou hast not grace nor strength if it come not from heaven God would have this seen not only in those great precious priviledges but likewise in our daily bread thy praiers ought to make thee humble if thou hast grace of thy own why dost thou pray for it it is daily pardon and favour and these must be sought for 2. All the best grace and strength we have is imperfect 2 Cor. 9. Perfecting holinesse our faith and righteousnesse hath much corruption mingled with it we had need to pray that God would defend us against temptations the Christian praying and alwaies seeking to God is seldome overcome 3. Every thing becomes sanctified by praier 1 Tim. 4. 5. all Sermons Sacraments Mercies Afflictions become hereby sanctified it makes the Word lively the Sacraments efficacious 4. It keeps off many blows Phil. 4. 22. therefore Paul a stout Christian was much in praier and desired Philemons and others praiers 5. It is gainful a key that opens all the treasures of God 1 King 8. 33 35. Iam. 5. 17 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel 11 6. The light as well as life of a Christian is laid up in another Omnia in Christo sunt capitalia say the Schoolmen Whatever is in Christ is in him as a Head with reference to the bodie Cant. 4. 15. Ephes. 6. 10. 6. It is very powerful it prevaileth over all creatures yea with the Creator himself God never left granting till Abraham left asking Gen. 18. Ps. 145. 19. 18. 6. Psal. 50. 15. Ioh. 14. 14. 15. 7. 1 Ioh. 3. 22. 5. 14. Vinculum invincibilis Bern. Vis Diograta Tertul. Apol. Praier not only obtains the thing but brings a sanctified use of it it turns it to the good of those that receive it it gives efficacie to other means or if they fail it doth it it self it hath not this efficacie from any intrinsecal vertue or merit to be found in it the efficacie is wholly from God Praier is available three waies 1. As it is a petition put up to God and so it avails Via impetrationis 2. As it is an exercise of the soul and of the graces in it and so it avails Via causationis 3. As it is a commanded dutie and a principal part of Gods service wherein we give him the glorie of his Omniscience Mercie Power and Wisdome and so it avails Via retributionis M. Carter on Exod. 32. 9 10. The efficacie of praier comes 1. From God the Father he is infinite in goodnesse and of his own Nature much more prone to give good things then we to beg them as appeareth by his daily lading us with such comforts as we never so much as craved at his hands yea by casting of innumerable benefits upon his enemies 2. Christ he hath deserved all good things by the infinite and invaluable merit of his most precious life and death yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand by presenting his own merits to the eies of his Father that they may actually speak in our behalf and do away all the defects of our praiers 3. The holy Ghost stirreth up in us earnest desires and groans and doth as it were dictate our praiers for us 4. From our selves the people of God by praying are fitted to receive those benefits which they pray for in the exercise of praier increasing in themselves faith humblenesse of minde an aptnesse to be thankful for them and an abilitie to use them well to Gods glorie and their own good Helps and Means One must prepare his heart that being naturally unfit for communion with God which lieth First In removing impediments hardnesse of heart want of sense and feeling of the wofull estate we are in the command to pray alwayes implies that the soul should be alwaies in a praying frame 2. Impatience fretting Pray without wrath Secondly In bringing the positive furtherances 1. Heavenly-mindednesse If God
to the precise number of seven for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ have shewed that the seven are not all Sacraments if the name of Sacrament be taken properly and straitly Rainolds against Hart. The number of seven Sacraments was not determined untill the dayes of Peter Lombard which lived 1151 years after Christ. None but Christ onely can institute a Sacrament Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution their Hugo Lombard Bonaventure Alensis Altisiodorus have affirmed the same of extream Unction which in the primitive Church by the judgement of their Cassander was not so extream Matrimony and Confirmation were held by the Schoolmen to be no Sacrament Iohn the Evangelist notes that out of the side of Christ being dead there came bloud and water hence arose the Sacraments of the Church Paul twice joynes them both together 1 Cor. 10. 1. 12. 12 13. The Fathers intreating precisely of the Sacraments of the New Testament do only expresse two Baptism and the Eucharist so Ambrose in his Treatise properly written of the Sacraments and Cyril in his Book entituled a Catechism Onely Baptism and the Lords Supper in the New Testament were instituted by Christ Matth. 28. 24. therefore they onely are Sacraments of the New Testament Christ did onely partake in these two Paul acknowledgeth but these two 1 Cor. 10. 2 3 4. Matrimony 1. being ordained before the fall can be no Sacrament which is a seal of the Promise and Covenant of Grace after and by reason of the fall 2. It is not proper to the Church as Sacraments are but common to Jews Turks and Infidels 3. Every Sacrament belongs to every member of the Church but this belongs not to their Priests and Votaries See M. Cartw. Rejoynd par 2. p. 82 83. Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. being the sole grounds of Scripture which Papists have for three of their Sacraments Auricular Confession Matrimony and Extream Unction do teach any such thing It came not from the Lord to ordain one Sacrament for the Clergy as Orders a second for the Laity alone as Marriage a third for catechized ones as Confirmation a fourth for sick ones as Unction a fifth for lapsed ones as Penance These are no Scripture but tradition Sacraments The Councel of Trent thus argues There are seven defects of a man seven degrees of the body seven Aegyptian plagues seven planets seven dayes in the week they should adde also seven heads of the Beast Therefore there are seven Sacraments Vide Aquin. part 3. Quaest. 65. Art 1. X. The use of the Sacraments of the New Testament 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours 2. To confirm and stablish our hearts in faith that we may setledly beleeve that God hath and will perform the good things sealed up viz. Remission of sins sanctification and salvation all the spiritual blessings of the new Covenant The uses or ends of the Sacraments are especially three 1. To strengthen faith 2. To seal the Covenant between God and us 3. To be a badge of our profession Atters of the Sac. l. 1. c. 3. XI Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptism and the Lords Supper It is held by the Reformed Churches and by the soundest Protestant Writers That neither of these Sacraments may be dispensed by any but by a Minister of the Word lawfully ordained 1. God hath appointed the Ministers of the Word lawfully called and ordained and no other to be stewards and dispensers of the mysteries of Christ 1 Cor. 4. 1. Tit. 1. 5 7. 2. He hath appointed them to be Pasâ—ors or Shepherds To feed the stock of God Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments 3. Christ gives a Commission to the Apostles to teach and baptize and extends the same Commission to all teaching Ministers to the end of the world Matth. 28. 19. 20. Ephes. 4. 11 12 13. Neither of the Sacraments have efficacy unlesse they be administred by him that is lawfully called thereunto or a person made publick and cloathed with Authority by Ordination This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism Mr. Hendersons second Paper to the King The Scripture joyneth together the preaching of the Word and dispensations of the seals both belonging to the Officers who have received Commission from Jesus Christ Mat. 28. 19. 1 Cor. 1. M. Ball. Heb. 5. 4. No man takes this honour but he which is called as was Aaron which sentence doth manifestly shut out all private persons from administration of Baptism seeing it is a singular honour in the Church of God Cartw. 2d Reply 11th Tractate The example of Zipporah either was rash or singular and also no way like womens baptizing Circumcision was then commanded the Head of the Family Baptism belongs only to Ministers Matth. 28. she circumcised her son when he was not in danger of death as these baptize CHAP. VIII Of Baptism BAptism is taken sometimes for the superstitious Jewish ablutions and legal purifications as certain representations of our Baptism as Mark 7. 3 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions Matth. 20. 22. Luke 12. 50. Lastly for the sign of the Covenant of Grace Mat. 28. 19 20. Mar. 16. 15 15. Our Lord took Baptism as some have observed from the Jews baptizing of Proselytes and washing of themselves from uncleannesse which was known and usual among them And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread and after the blessing thereof to break and distribute it to the Communicants As also after that a Cup of wine in the like sort Whereunto that may have reference Ps. 116. 12 13. Iohns Pref. to his Christian Plea This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions and saith The Master of the Family in giving the bread to every one of his domesticks set at a Table used these words Hold Eat This is the bread of the misery which our Parents did eat in Egypt and he quotes Deut. 16. 3. Baptism is the Sacrament of our initiation or ingraffing into Christ
Apostolo Jacobo ipso die Pentecostes cantatam asserit Amama Antibarb Bibl. Patres Eucharistiam Sacrificii nomine appellarunt Primò Quia Eucharistia est gratiarum actio quae Sacrificium est Deo gratissimum Secundò Quoniam qui ad Eucharistiam rèctè accedunt se totâ—s Deo in Sacrificium offerunt Tertiò Quia memoriam illius summi divinissimi Sacrificii recolit quod Christus in cruce fecit Whitak ad Sanderi Demonst. resp In such sort as the ancient Fathers did call this action a Sacrifice by a Metonymy because it is a remembrance of the only Sacrifice of Christs death and by a Synecdoche because the Sacrifice of praise is offered to God for the redemption of the world in the celebration of this action in this sort we do not deny the term of Sacrifice Fulk on Mat. 26. 6. Si quis dixerit non offerri verum proprium sacrificium aut non esse propitiatorium Anathema fit Concil Trident. Sess. 33. Can. 1. 3. Neque enim Patres Eucharistiam cum sacrificium appellant reale ac verum proprieque sic dictum sacrificium propitiatorium intelligunt sed ob alias causas victimam sacrificium oblationem appellant Vedeâ— exercit in Ignat. Epist. ad Smyrnenfes c. 4. Ibi etiam septem causas assignat ob quas Eucharistiae sacrificium vocatur à Patribus Vide Cameron Myroth ad Heb. 9 16. D. Featley Si occisio sit de ratione sacrificii illud quod appellant incruenentum sacrificium nihil aliud erit quam repraesentatio veri realis sacrificii ac proinde haud reale sacrificium Nam si saepè offerat seipsum Christus oportet cum saepè pati cum â—blatio Christi à passione ejus fiâ—c morte distincta fit figmentum sibi ipsi contradictorium Episc. Daven Determ Quaest. 13. Hoc postrema sua â—voce inter ultimos Spiritus edita Christus significavit quum dixit Consummatum est Solâ—mus extremas morientium voces pro oraculo observare Christus moriens testatur uno suo sacrificio perfectum esse impletum quicquid in salutem nostram erâ—t Calvin Instit lib. 4. cap. 18. Lâ— Foy fondee sur lâ—s sainctes Escritures Pâ—r Daille 3 partie Vide plura ibid. Cum in Scriptura sacra preces elecmosyne aerumnae piorum quaelibet sanctae actiones sacrificia appellentur facilè patimur sacram coenam vocari sacrificium Nec imus inficias quin hoc sensu sit sacrificium Quo sensu veteres eam vocaverint sacrificium hinc liquet quod passim sacram coenam vocant Eucharistiam Sacrificium Eucharisticum id est actionis gratiarum seu sacrificium landis ut habetur in Câ—none Missae Molinaei Hyperaspist lib. 2. c. 5. M. T Goodwins Christ the universal Peace-maker pâ—r 2. Sect. 2. Tolle traditiones incertas Apocryphas actum erit de missis solitariis angularibus de sacris ignotis precibus exoticis ignoratis corporali praesentia manducatione orali in Eucharistia illa monstrorum hydra puncto nimirum cum omnibus dimensionibus Transubstantiatione Montac Antidiat Certissimum est sacram coenam non nisi in Communi aliquo fidelium communicantium coetu essâ— usurpandum quò spectant varia nomina quibus designatur tum in Scripturis tum in Patribus Appell tur euim Synaxis Coena Domini Communicatio Vide 1 Cor. 10. 17. 11. 18 20 22. Hinc jure merito improbatae nobis missae privatae absque Communicantibus quae sunt in usu apud Pontificios Quaest. aliquot Theol Decisio Authore Maresio q. 3. D. Featleys Stricturae in Lyndomastigem p. 43. See D. Willet on Exo. 29. 24 controvers See D Halls no peace with Rome p. 658. In Ecclesia Romana communi proverbio dicitur Campana bene pulsata dimidium missae esse peractum Domitius Calderinus ne missam quidem volebat audire quum ab amicis eò duceretur dixisse fertur camus ad communem errorem Lodov. Viv. de veritate fidei Christianae l. 2 c 7. Nobilissimus Cunradus à Rechenberg superstitionum osor missatici sacrificii non obscurus hostis qui aliquando visitatoribus ut missam celebraret hortantibus respondit Si vere Christus est in hostia indignus sum qui illum intuear indignior qui Patri offeram Si non est in hostia vae mihi si panem pro Deo populo adorandum propono Scultet Aâ—nal Decas 1. p. 76. Aderant sed non â—dorarunt Pet. Mart. D. Featleys Vertumnus Romanus p. 18. Vide Grot. in Luâ— 4. 27. See Down Sum of Div. on the 1. Com. M. Reynolds Meditat. on the Lords Supper Cartw. Rest of the 2d Reply against B. Whit. gift p. 116 119 He quotes there also P. Mart. on Rom. 6. Beza in his Questions of the Sac. 151. Augustinus de peccat merit remis l. â— c 24. 26. defendit infantes non posse vitam ac salutem aeternam consequi nisi Eucharistiam participent putans aequè obligari istis verbis Joh. 6. 35. ac istis nisi quis natus fuerit Augustini Innocentii primi sententia sexcentos circiter annos viguit in Eccleâ—â—â— Eucharistiam etiam infantibus esse necessariam Nunc apuâ— omnes qui Christianum nomen profitentur is mos obsolevit qâ—i obâ—inâ—erat tempore Cyprianâ— Augustini Innocentii primi Romani Episcopi ut Eucharâ—â—â—icum panem inâ—â—nctum â—â—â—berent infantibus ut ex eorum scriptis apparet Rivet Instruct. Praepar ad coenam Dom. c. 6. B. Morton of the Masse lib. 1. cap. 2. Sect. 11. Si quis dixerit parvulis antequam ad annâ—s discretionis pervenerint necessariam esse Eucharistiae Communionem Anathema fit Concil Trident Sess. 3. Canon 4. * It must be a remembrance 1. Of Faith 1. In reference to remission of sins Mat. 26. 22. 2. To sanctification there is bread to strengthen the heart and wine to make it chearful Isa. 25. 6. 2 Of Love Cant. 1. 4. His love appeared in all his doings sufferings 3 Of Desire Psal. 6. 8. 4. Of Mourning Ps. 42. 4. We should consider we had a hand in Christs death 5 Of Thankfulnes 1 Cor. 10. 16. it is called the Cup of blessing and by the Ancients the Eucharist 6. Of Resolution to abhor those sins that formerly provoked God Hos. 14. 3. Psâ—â— 26. 6. I will wash my hands in innocâ—â— y and so will I compasse thine Alâ—â—r 1 Cor. 11. 28 The bread must be eaten and the Cup drunk so Bonum ex causa integra malum ex quolibet defectu Exod. 12. 3 6. Joh. 19. 14. 31. 11. 55. * That which is good per se groweth evil per accidens if it be not duly circumstantionatum Cajet in Thom. 1. 2. Quaest. 9. An alms though good in it self yeâ— groweth to be evil if it be faulty in the circumstances of due time measure manner and of fit persons upon whom it is bestowed The second Covenant begins with