ordinari ut de posteriori nemo sibi polliceretur qui non de priori habet aliqualem certitudinem aliquoties That is He that hath the least security Title or evidence for Heaven here in this Life cannot fail of the enjoyment of his Hopes in the Life to come The certitude of the object and of the subject and of the promise still continuing the Faithful must needs be sure De se de Jure de Re of themselves of their Right and of the state of God And now let any Man tell me what confidence or assurance a Soul can have of Heaven and Happiness more than that which is here described Et erit mihi magnus Apollo Let there be therefore a holy Faith a holy Life a Holy doctrine a holy worship a holy Hope an holy patience a holy experience and there will be a holy confidence in Life and death and to all Eternity Wherefore give all diligence to make your calling and election sure 2 Pet. 1.10 for if ye do these things ye shall never fall An old MS. reads more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin much after that sort saying that the Greek he used had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these exceeding great and precious promises 2 Pet. 1.4.5 c. we are partakers of the Divine Nature having escaped the corruption that is in the World through lust Besides all this giving all diligence to add to our Faith Virtue and to Virtue Knowledg and to Knowledg Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly kindness and to Brotherly kindness Charity For if these things be in us they make us that we shall neither be barren nor unfruitful in the knowledg of our Lord Jesus Christ Deus facit quod suum est nos quoque quod nostrum est faciamus God hath done his part and we must do ours and then all is done This is to work out our Salvation with fear and trembling Phil. 2.12 and to strive to enter in at the strait Gate Thus he that seeketh findeth he that asketh hath and to him that knocketh is the gate opened 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump as ye are unleavened c. If a Man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the Master's use and prepared unto every good work Draw nigh unto God and he will draw nigh unto you 2 Tim. 2.21 James 4.8 cleanse your hands ye sinners and purifie your hearts ye double minded Put off concerning the former conversation the Old Man which is corrupt according to the deceitful lusts and be ye renew'd in the Spirit of your mind and that ye put on the New Man which after God is created in Righteousness and true Holiness For it is God that worketh in you both to will and to do of his good pleasure The CONTENTS Doctrine of Masses Of no Salvation without the Pale of the Church Of lying still in sin Imputed Righteousness Collections Cautions Obstructions Rules Election TITLE IV. Of the abuse of Assurance THe Doctrine of Assurance is of great concernment but hath been strangely handled by the School-Men and Casuists so that we cannot by them know well what to make of it And therefore I have been forced to go quite another way to work as well as I could Mart. Siseng One saith Ex hoc uno Articulo quantumvis minutus à plerisque putari queat universus Papatus dependet From this one Article of Assurance although it may seem inconsiderable the whole Papacy takes his rise Mart. Luth. Another saith Etiamsi nihil praeterea peccatum fuisset in Doctrinâ Pontificiâ quà m quòd docuerunt nos debere vagari fluctuare ambigentes dubios de remissione peccatorum gratia Dei salute nostrâ justas tamen habemus causas cur ab Ecclesiâ infideli nos sejungeremus Although there had been no other cause of offence in the Church of Rome than that they have taught us to wander and toss to and fro in doubts and fears concerning Remission of sins the Grace of God and our own Salvation nevertheless we have just causes to separate from them Every one desires comfort content and happiness here and hereafter and if there be no assurance of any such thing how can a Soul enjoy it self quietly Varro is said to reckon up two hundred eighty and eight opinions concerning Summum Bonum But if it be so uncertain what it is or how to come at it where shall we fix Such scepticks are all out of the way they are become vain in their imaginations and their foolish heart is darkned Without this Assurance fluctuat Socrates Aconitum bibens trepidat Adrianus ad mortis pallorem alii aestuant alii stupent alii ululant sub calamitatibus mortis dolore Dum placide Stephanus c. obdormiunt sub tormentis ut Ignatius optat propera ad bestias ut sit frumentum Domini irridet Laurentius Tyrannum tortorem sub craticulâ Christiani tortoribus fortiores That is without this Assurance Socrates trembles while the Cup of Hellebore was at his mouth Adrian quakes at the ghastly countenance of Death others rage and take on like mad Men others are amazed and confounded others howl and roar under their calamities and pangs of death while Stephen and the Martyrs fall asleep peaceably under their tormentors hands As Ignatius who hasted and longed to be ground by the teeth of wild Beasts that he might be good Bread for God Laurence derides the Tyrant and hang-man upon the gridiron and undauntedly bids them turn him and rost t'other side So were the Christians more couragious than their Tormentors Most deplorable was the despair of John de Cunis the Florentine Physician Qui in extremis constitutus ita misere expiravit Mox sciam an Anima sit immortalis That is he being at the point of Death did thus breath out his last breath I shall shortly know whether my Soul be immortal Likewise he whosoever he was that uttered such words as these O Animula blandula tremula vagula In quas Regiones c. O poor Soul of mine whither art thou bound all alone naked and frighted c. Or he that said Dubius vixi dubius morior quò vadam nescio I have lived doubtfully and I die doubtful and I know not what shall become of me Bellarmine reports of an Advocate Bell. de Art Mor. who in his last hour being exhorted to repent and believe with a constant mind spake thus to God Ego Domine concupivi alloqui Te non pro me sed pro Conjuge meâ Liberis meis ego enim propero ad Inferos neque est ut aliquid pro me agas That is Lord I have a great desire to speak with thee at this time not for my self but for
have these things in my memory and keep them in my paper and do them not in my life and conversation I say therefore in brief He that hath ears to hear for every one hath ears to hear let him hear as well as he can And he that hath eyes to see for every one hath eyes to see let him see as well as he can And he that hath a heart to understand for every one hath a heart to understand let him understand as well as he can And he that hath a memory to remember for every one hath a memory to remember let him remember as well as he can And he that hath a will to choose for every one hath a will to choose let him choose as well as he can And last of all he that hath a hand to act for every one hath a hand to act let him act as well as he can Fac quod in te est Use thy Talent to the best advantage and God shall reward thee with a Well done good and faithful Servant thou hast been faithful in a little thou shalt be Ruler over much In a word Add to your faith vertue and to vertue knowledge and to knowledge temperance 2 Pet. 1.5 c. and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity For if these things be in you and abound they make you that ye shall never be barren nor unfruitful in the knowledge of our Lord Jesus Christ but he that lacketh these things is blind and cannot see far off and hath forgotten that he was once purged from his old sins Wherefore the rather Brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall SECT VII 1. If therefore Election be a Decree then it is no Promise but a Necessity A Promise may be freely made and effected and may not but a Decree must be made and effected by consequence of Justice upon sin A Promise may take effect by the will of the Accepter but a Decree must take effect against the will of the Sufferer 2. If Election be a Promise then it is no Decree but a thing voluntary A Promise is free to be made or not made a meer grace upon consideration of pity and bounty for Reward undeserved But a Decree is a peremptory sentence in judgment of Law upon consideration of guilt of sin for revenge and punishment 3. If Faith be the Approving and Choosing of God that first approved and chosen us This is Election 4. If Infidelity be the Disapproving and Rejecting of God that hath therefore disapproved and rejected us This is Reprobation 5. A Reprobate is rejected for his Wilfulness 6. An Elect is accepted for his Willingness Ergo From these Premises I conclude with all humble submission to better Judgments 1. That Election with God is not as it is with Men A particular Free Grace of a certain picking and culling out of some few and passing by all the rest though as well deserving and standing in as much need and as willing every way to come in if they could with all their hearts and thank them too that should do them that great favour and benefit 2. But Election with God is an Universal Free Grace offered to all men that they might be saved and willingness that none should be damned upon no desert at all but meerly for love in his Son provided only that they be but a willing People which is the least thing that can be desired namely to accept of Gods choice and to choose him again or else they must needs reprobate themselves and judge themselves unworthy of eternal life Quod erat Demonstrandum Now what mad work have the Disputes of this World made upon this plain Question I leave to the wiser sort of the World to judge 'T is high time for such men and no shame at all to learn better Religion prudence and manners than to think and speak of God in this point after such a fashion I appeal unto the unconceivable Mercies of God to his poor Creatures and to the universal scope tenour and purport of the whole Scriptures of the Old and New Testament Amen The CONTENTS Transition Contracts Real and Personal Marriage Devil an Enemy to Marriage Excellent Laws for Marriage Originals of Marriage Definitions of Marriage Effects of Marriage Who may lawfully marry Members of Christs Church Just Generations of Men. Virginity Why Marriage was ordained Benefits of marriage Abuse of marriage Bastardy Rights by marriage Laws about marriage Age of Persons Quality of Persons Infamous Captives Pupils Officers Kinds of marriage Confarreation Co-emption Vse Rights of a Wife Two Wives at one time Concubine Annus Luctûs Coelibate Marriage for all Estates and Degrees of men TITLE VIII Of Marriage THE Church is the Spouse and Wife of Christ Transition Contracts are either Real by which men communicate or convey their Estates and Patrimonies one to another or Personal by which their very Persons are as it were communicated and conveyed one to another Of this nature are Feudal Personal Contracts and Leagues Contracts Real and Personal where persons covenant to be true and just and loving one to another as if they were of one Soul both in rule and subjection betwixt King and People and in fellowship and communion of the Head with the Members and of the Members one with another unto which are subordinate real feudal Contracts and Conveyances of giving and receiving of holding and keeping the use and profits of the Lords Allodium and propriety upon a Personal Contract of Faith and Allegiance homage and service to him the said Lord and to his heirs and successors for ever Personal Contracts of this nature are the highest endearments and strictest obligations of love friendship and unity that can be imagined because they are the unions of Souls which must be more than of Bodies or Estates because they are Covenants for pure love not for honours or profits or pleasures of goods Because to give our Estates and Honours is a great grace but to give our selves our Souls and Bodies one to another is the greatest grace that can be given Such are the Covenants and Leagues between friends and their Allies and such is the Contract of Marriage which is for communion of Soul and Body in all temporal and spiritual things such are not the Quasi-personal Contracts of Tutor and Pupil Curator and Minor c. SECT I. Marriage Therefore this Title of Marriage with those that follow relating thereunto are not any ways exotick or disproportional with the design of this present book For as in all Feudal kingdoms the Kings are Fathers to their Subjects so in the Church the Fathers of Families are kings to their Children who as Subjects hold in Fide Amore Honore as much as Subjects do to their Princes Subjects are so by election to their Kings and Children
and saving Faith as shall be shewn hereafter Contrary unto this is our Covenanting with the Devil and the World To give our Souls to the Devil and the Flesh in giving away our Souls and Bodies for propriety and our Faculties and Estates for usufruct to these Enemies of God and our selves to our destruction and this is Infidelity and renouncing all Covenant or Communion with God So I give me and mine to God and God receives what I give and I am his So God gives Himself to me and I receive what he gives and He is mine And this is a perfect Covenant betwixt God and me and holds all the while I keep my Faith and true Allegiance unto him During the continuance of which Faith that maintains this League and Covenant betwixt God and my Soul Claim by Covenant I may claim all Gods Promises as my due with a holy boldness and he may challenge all mine and that we may first make and afterwards maintain and keep this our Covenant with God unto the end we have alwaies free access unto the Throne of his Grace for Grace sufficient to help us in the time of all our needs The CONTENTS First Covenant with Adam Second Covenant with Adam Resemblance of Covenants First Covenant inculcated from the Creation Second Covenant inculcated from the Creation Law written Spirit more plentiful in the Gospel Predestination of Rewards in Christ Men would be Gods to themselves Natural to have a God Natural to be in Covenant with God TITLE III. Of the distinction of Covenants Of the distinction of Covenants TO speak clearly and properly according to the Analogy of Faith concerning Gods two most eminent Covenants with Mankind Thus First Covenant with Adam I. The first Covenant that God made was with the first Man Adam in which was one Negative Commandment The Condition was to abstain from tasting of the Tree of Knowledge of good and evil The Promise was to eat of the Tree of Life in the earthly Paradise and by the help thereof to live for ever The Threatning was if he did break this Law he should pass his time in labour and sorrow be shut out of Paradise and at last die the death This is not the same Covenant with that of Moses Law 1. Because the Condition was diverse To obey all the Commandments which God then gave Ten whereof he wrote with his own Finger the rest he dictated to Moses and commanded him to write them in a Book 2. Because the Promises were diverse To enjoy long life honour Friends plenty peace and victory in the Land of Canaan 3. Because the Threatning was diverse Stoning scourging hanging c. Second Covenant with Adam II. The second Covenant that God made was with the first Man Adam The Condition was Love to the Seed of the Woman Enmity to the Seed of the Serpent The Promise was That the Seed of the Woman should break the Serpents head Thou shalt break his head The Threatning was That the seed of the Serpent should bruise the Womans heel And he shall bruise thy heel This may not be the same Covenant with that of God in Christ 1. Because the Condition was diverse viz. Faith and Love 2. Because the Promise was diverse viz. Eternal life and in order thereunto Remission of sins the Holy Spirit Resurrection and Ascension 3. Because the Threatning was diverse viz. Eternal death The first Covenant Resemblance of Covenants may in part resemble the Covenant of Works by the Law of Moses because of a prohibition from one thing and a permission of all the rest because of a promise of one Earthly Paradise because of the threatning of a Bodily Death The second Covenant may in part resemble the Covenant of Grace by the Gospel of Christ Because of the condition of Love to the true Seed of the Woman which is Christ and of Hatred to the true seed of the Serpent which is the Devil because of the true breaking of the true Serpents head which is the Devil by the true promised Seed of the Woman which is Christ And because of the true bruising of the true seed of the Woman by the true seed of the Serpent But though there were Promises many and Covenants many yet in the Scriptures it is evident that there are but two Covenants of God eminently and properly so called which are I. The Law of Moses which is the Old Covenant of Works The Condition was Obedience to the whole Law The Promise was the Land of Canaan and Rest therein The Threatning was Temporal punishments and Death without mercy The Mediatour was Moses The Duration was till Christ should come in the flesh II. The Gospel of Christ which is the New Covenant of Grace The Condition was Faith The Promise was Life eternal in Heaven The Threatning was Death eternal in Hell The Mediatour was Christ The Duration was till Christs second coming in Glory Yet no body can deny First Covenant inculcated from the Creation but that the first Covenant of the Old Testament was hinted from the Creation for the Precepts in the Law of Nature written in the heart and for the Promises and Rewards due to the obedience of a happy life on Earth never to have end and for the Threatnings of Calamities and Death never to end And so also the second Covenant of the New Testament was hinted from the Creation in the revelation in part of a Spiritual Law Second Covenant inculcated from the Creation to those that did obey the Law of Nature and in the obscure revelation of spiritual and eternal Promises to those that embraced the carnal and temporal ones But still there was no Law written in Tables till Moses and still there was no full Revelation of the spiritual Law and of spiritual and eternal Promises till Christ came and wrote them perfectly by his Spirit in the heart Law written Therefore when the writing of the Law of Nature upon the heart was almost quite worn out by habits and practices of unnatural Evils and the universal Examples of Wicked men turning from God to Idols and walking after the imaginations of their own hearts continually God made a Covenant with the Children of Abraham by Moses for the performance of Carnal duties and fruition of Carnal rewards to lead them on farther and prepare them to the practice of spiritual Services and enjoyment of eternal Rewards which to them as to Children were represented and shadowed out by several Rites and Ceremonies and temporal Prosperities These lesser and weaker Commands and Promises God gave unto them for that time of their Minority and reserved the manifestation of his higher and stronger Commands and Promises till the fullness of time when all things should be made perfect Spirit more plentiful in the Gospel Therefore God sprinckled a lesser portion of his Spirit upon some before and under the Law according to their present capacities But afterward when
That therefore the Law is spiritual Ro. 7.14 and a Grace Joh. 1.16 17. of his fullness we have all received and grace for grace for the Law was given by Moses but Grace and Truth came by Jesus Christ the Grace of the Gospel instead of the grace of the Law 1 Cor. 2.13 The Gospel is in words not taught by mans wisdom but by the Holy Ghost comparing spiritual things with spiritual i. e. the Spiritual things of the Gospel as signified by the Law to the same spiritual things as revealed by Christ So the Righteousness of God in the Gospel from faith to faith Rom. 1.17 i. e. from the faith under the Law to the faith under the Gospel Most true it is as hath been observed that this Spirit of the Law was not discovered in the Law but by revelation of Gods Spirit that made it and that chiefly to Princes and Prophets the Priests had little knowledg besides the Letter The Prophets therefore called up the People higher than the Carnal Ordinance to the spiritual Service of Law Noah is called the Preacher of Righteousness not of the Law of Rites which then was not and they that resisted are charged for resisting the Spirit of God that called them to it 2 Pet. 2.5 St. Stephen taxeth the Jews all along for resisting Gods Spirit under the administration of the Law and now for resisting Christ himself As the Israelites would not understand the power of Gods Spirit in Moses by that act of killing the Egyptian that did the wrong and offering to make peace between the two Israelites that he was sent to be a Judge among them And as the People were rebellious to Moses in the Wilderness so they were to the Great Prophet whom Moses had foretold he concludes thus Ye stiff-necked and uncircumcised in hearts and ears ye do alwaies resist the Holy Ghost Act. 7. as your Fathers so you also Which of the Prophets did not your Fathers persecute killing those that foretold of the coming of that Righteous One of whom you are now become the Traitours and Murtherers And all that we read in the Old Testament of the grace of God to that People and of their ungraciousness to him in resisting his grace tends to the same purpose 41. That it is truly said indeed In rendring two kinds of Reason the true Reason being unknown why Christ came not till towards the latter end of the World That God meant first to shew the World that other means which he thought fit to use to reclaim the World by the Fathers and by the Law and by his Judgments and Favours were not efficacious that the necessity of Christs coming might appear 42. That this is not to be understood as if God meant to render them inexcusable by using insufficient means that could not take effect But that dispensing to those times such means of Grace as the reasons of his secret Counsels did require proportionable to the obedience and service which he expected at their hands he reserves the full measure of them to the coming of his Son proportionable to the difficulty of bearing the Cross which he purposed for the condition of those Promises which he brought And the same is to be said of the Fathers under the Law of Nature who by walking by that Rule did please God and were advanced farther by his Spirit to nearer Communion with him as appears in the Book of Job presenting large Instances both of Gods correspondence with the godly of the Gentiles and of the Piety of their conversation with him And if God gave his Creatures so much understanding and liberty as he was pleased to allow and as he knew to be sufficient for them if they shall put forth these their abilities to the utmost of the power that God hath given them shall that which he gave for sufficient when used be counted insufficient and they be condemned for doing according as God did enable them Or shall he give them no means at all sufficient and reject them for the insufficiency which he set them in or will God require more than he gives and be so hard a man as to reap where he did not sow and gather where he had not strawed and require Bricks without Straw These are hard thoughts far be it from us to speak or think after this fashion Shall not the Judge of all the World do right 43. That it cannot be supposed that God should employ his Creatures in his service and not reward them for it much less that he should create them with a decree that they should never have power to serve him and be condemned for it 44. That we may not safely think that because Christ came late into the World therefore the benefit of his coming was the less and that all or most of the Nations besides the Jews or most of the Jews did perish for want of Christ No by no means Christ is the same to day yesterday and for ever and the merit of his Mediation extends to all before at and after his coming in the flesh unto the Worlds end 45. That to close up this long Title I conclude with submission not magisterially That seeing the Holy Ghost hath distinguished between the Law and the Gospel none ought to presume to mingle them together as one and the same in their Nature or as one and the same in effect and operation or that one is contained in the other the New Testament in the Old 46. That to let pass therefore the oratorical and hyperbolical expressions of the Fathers in this and other points who were most of them bred in the Schools of Rhetoricians as also the School Terms and other strained expressions of Modern Systematicks let us choose rather to adhere to the form of sound words delivered in the Scriptures which are the Pandects or body of Divinity that we must trust unto and for explication of our conceptions upon them make use of those Jural words that are most homogeneal unto them And to be sure this is the safest way because all Heterogeneous and Exotick terms must needs puzzle the understanding more than such as are genuine and nearer related to the Subject These are connatural and familiar and obvious the other remote difficult and forced Take this Cause and hold it and it may bid fair for the Peace of Christendom Amen Thus Man at first did not like to keep Covenant with God Adam and Eve had a desire to be greater than God thought fit to make them and would fain have been as Gods to themselves without such dependance of God as was by a Covenant to do Gods will for they had a mind to do only their own will and to know Good and Evil and to be Immortal for so was God and so would they have been When therefore out of an aspiring mind they had tasted of the fruit of the Tree of Knowledge of good and evil in hopes to be made
by Law but Abel Noah Enoch c. the Sons of God before and after the Flood lived all by Faith Mystical Providences In all which Dispensations not only the Rites and Ceremonies of Worship the words of the Law and Prophets but the actions of God's Providence were Mystical to represent the things of Faith as Paradise and the Trees of Life and of Knowledge the marriage of Adam and Eve Eph. 5.32 the Calling of Abraham the Ark the Bondage of Egypt and deliverance through the Red Sea the Wilderness the Land of Canaan the Captivity of Babylon c. The interpreters that stick in Literal sense of the Old Testament cleave close only to the outside and bark but never come near the pith and marrow therein contained The History and Letter is not to be neglected but the truth of Faith covered and veiled in the Law and the Prophets and in the Transactions of God is to be searched diligently As the Fathers themselves and Prophets enquired after this Salvation and Grace which was to come unto them 1 Pet. 1.10 which things the Angels themselves desired to look into This is testified in the Scriptures 2 Cor. 3.6 c. God hath made us able Ministers of the New Testament not of the Letter but of the Spirit of the ministration of the Spirit and Life and of Righteousness much more glorious than that of the Flesh and of Death and Sin The Fathers were under the Cloud and all passed through the Sea 1 Cor. 10.1 c. and were all baptized unto Moses in the Cloud and in the Sea and did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ c. Now what is it to be baptized unto Moses in the Cloud and in the Sea but to pass through the Sea under the covering of a Cloud submitting themselves to the conduct of Moses as the Faithful do under the banner of Christ in Baptism And what are the Meat and Drink and the spiritual Rock but types of the spiritual Meat and Drink and Rock of Christ which the Apostle hints saying Now all these things happened to them for our examples and are written for our admonition verse 11. upon whom the ends of the World are come And Jesus Christ is the same yesterday to day and for ever Heb. 13.8 But most clearly speaks the Apostle in these words Now we have received not the spirit of the World but the Spirit which is of God 1 Cor. 2.12 c. that we might know the things that are freely given us of God which things also we speak not in the words which Man's wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual What are these Spiritual things but the Spiritual sense of Moses Law and of the Prophets compared with the more Spiritual things of the Gospel and of Christ In this sense the Law is Spiritual Ro. 7.14 Acts 7.38 and Moses is said to have received the living Oracles of God And the Jew and Circumcision openly in the Flesh and Letter is distinguished from the Circumcision of the heart and the Judaism of the Spirit This is the Righteousness of God Ro. 2.28 29. Ro. 1.17 revealed from Faith to Faith from the Law to the Gospel Grace for Grace the Grace of the Gospel revealed for that which was concealed in the Law For the Law was given by Moses but Grace and Truth came by Jesus Christ Joh. 1.16 17. Luc. 24.45 And they erre that know not the Scriptures of the Old Testament in these senses for in them there is Salvation contained through Faith not the works of the Law as appears by the whole Catalogue of Saints in the eleventh of the Hebrews Indeed the kingdom of Heaven is not expressed in the Letter but in the Spirit of the Law which all did not perceive else how should the Sadduces part of the most Learned and many among the Priests and of the Sanhedrin not discern it Vide Act. 4.1 6. and 5.17 and 23.6 The Promises of the Law are plainly extant Exod. 16.27 28. and 19.5 6. and 23.25 Deut. 26.16 and 27.28 29 30. Lev. 25. per totum Heb. 7.19 and 8.6 and 9.15 and 7.16 and 9.9 14. 2 Tim. 1.9 10. Math. 22.36 Now these Carnal Rewards were not proportionable to a Spiritual Law therefore the Law was Carnal as the Promises were For the Moral Precepts that are of perpetual right are in their office Carnal if they be exerted no farther than the measures of a Carnal life As the Precept of loving our Neighbour respected only the duty of a Civil life among the Jews because the same offices of Civility were forbidden to be exercised by them towards the Ammonites Moabites Idumaeans and Egyptians Deut. 23.3 6 8. and 25.17 18 19. Upon this account Mordecai is supposed to deny to give honour to Haman Esth 2.3 These Precepts were given upon the account of hindering the infection of Idolatry by too much familiarity of Consanguinity Affinity or intimacy of Conversation And these very Enemies of God's People were figures of the Enemies of all Christians And this sense of the Law in this case Christ himself does declare in the Parable of him that fell among Thieves Luk. 19.29 By this way and method if due care were taken the Scriptures might be understood and the Word of Truth rightly divided and things new and old exactly distinguished and the difference between Judaism and Christianity exactly stated By this one distinction of a Mystical and Literal sense the Law of Works might be discerned from the Law of Grace the Righteousness of the Law from the Righteousness of the Gospel ☞ By this we should understand that all that was brought in by Moses is vanished and gone and nothing is of force or virtue to remain but that which was introduced by God of Christ from the beginning to be promulgated instaurated and fully reformed in the fullness of the Gospel times by Jesus Christ in the flesh Only we must take heed That although the reason of God's divine Counsel for the restauration of Man fallen in Adam is more clearly revealed by the Gospel than it was before or under the Law yet nevertheless it is not to be expected that out of the Scriptures we should define the same bounds of offices set by the preaching of the Gospel which were known and received to them that understood the Spiritual Law under Moses which was a Law that vailed a better Law For what should hinder but that while the same Reason of Salvation stands in force at all times there should be some offices proper only for some of those times according to the different manner of God's divine Revelation And therefore now all Carnal offices do cease which never were in their own nature acceptable unto God for they are
Law for ever It is a Change for the better Carnal things for Spiritual Temporal things for Eternal A New Covenant established upon better Promises 1. And indeed here is the continuance of the same Priesthood that ever was but never so known before and that ever will be and be better understood 2. And here is the continuance of the same spiritual Temple Altar and Sacrifice that ever was but never so known before and that ever will be and be better understood 3. And here is the continuance of the same spiritual Law that ever was but never so known before and that ever will be and be better understood Christ is a Priest without beginning or end of daies The Law of Nature began with nature and God's worship therewith The Carnal Priesthood Worship and Law were Intermedial Temporal and Typical and by their intervention there was no interruption of the spiritual Priesthood Worship or Law which was the same for substance not perfection before under and after all the Mosaical Dispensation O the depths of the manifold wisdom of God! how unsearchable are his waies Melchisedec was greater than Abraham Moses Aaron and all the Prophets but behold a greater than Melchisedec is here 1. The King and Prince of Righteousness and Peace indeed 2. The Priest that truly blesseth and titheth all men even the Blessers and Tithers themselves and to him they offer their spiritual Offerings and Tithes in token of Subjection and Thankfulness Now is the Truth of all things even the full Will of God revealed by this Great Prophet Look for no more Kings Priests nor Prophets for CHRIST is all these Heb. 10.19 c. Having therefore boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated through the Vail that is to say his Flesh and having an High Priest over the house of God let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water let us hold fast the profession of our Faith without wavering for he is faithful that promised and let us consider one another to provoke unto Love and to Good works for if we sin wilfully after we have received the knowledge of the Truth there remaineth no more sacrifice for sins but a certain fearful looking for of Judgment and fiery indignation which shall devour the Adversaries He that despised Moses 's Law died without mercy of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace It is a fearful thing to fall into the hands of the living God The CONTENTS Few Disciples in Christ's time Resipiscence True Wisdom TITLE II. Of the Nature of the Gospel THE New Testament contains the compleat Will of God in toto in solido for Duties to be done and Trespasses to be left undone and for Rewards to be had and Punishments to be avoided And this Religion admits of no Intermixtures but must be pure and free from all compliances with any other especially from the two extreams of Judaism and Gentilism While Christ was alive and preached this New Religion Few Disciples in Christs time he gained but few Disciples who dared to confess him openly for fear of the Jews Joh. 9.21 and 12.42 But after his death multitudes of all Ages Sexes Sects and Nations believed and confessed him though with the Cross So true was that saying of Christ If I ascend up to Heaven I will draw all men after me Joh. 12.32 Then Joseph Nicodemus the Centurion and many of the Priests and Jews that crucified him made open Confession of him But ten days after his Ascension Three thousand were converted by one Sermon of St. Peter's The Reason was Act. 2.41 Reason because the Resurrection of Christ after all his Miracles made ample Demonstration to the World that he was the Son of God and the Saviour of the World This Doctrine Conversation Miracles Sufferings Death Resurrection and Ascension of Christ and the Mission of the Holy Ghost opened a wide door of Hope to all Sinners by Repentance to be saved from all Sins and Miseries and admitted to all happiness from which they could not be delivered and unto which they could not be received by any other means or mediation whatsoever This Resipiscence or after-wisdom of blinded Souls Resipiscence disclaiming their own seeming Excellencies and relying upon the Grace of God is divine and coming from above opposed to the earthly Wisdom which is natural sensual and carnal This is the true Conversion and Transforming from the World unto God from Darkness unto his marvellous Light the Regeneration and new Creation the putting off of the old Man with the Corruptions and Lusts and the putting on of the New man which after Christ is renewed in Righteousness and true Holiness This is Justification Sanctification Separating Cleansing Mortification Self-denyal Circumcision of the Spirit Crucifixion taking up the Cross Death unto sin Life unto Righteousness Planting into the likeness of Christ's Death Burial with him in Baptism the Power of his Death the Fellowship of his Sufferings and Vertue of his Resurrection All these and such like precious things are comprehended under the Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance of the Gospel for the Kingdom of Heaven Mat. 3.2 Mat. 4.17 Luc. 24.47 True Wisdom This is the Foundation of all Christian Comforts No Jew by the Law written nor Gentile without the Law attained unto this Wisdom All the Wisdom of the World was Foolishness unto it the Gospel only effected this saving Reformation and all other things were but Loss and Dross and Dung in comparison of the excellency of the Knowledg of Christ Jesus in whom are hid all the Treasures of Wisdom and Knowledg This was the Day-spring from an High that visited them that sate in Darkness and in the shadow of Death that made the Jew amazed at the insufficiency of all his Service and the Gentiles confounded at their vain Philosophy and Worship This confounds the Wisdom of the wise and brings to nought all the imaginations of Mankind This makes the proud and stubborn veil their high Conceits and stoop to the Contrivances of the Great God By this they see themselves outwitted and their Freedom purchased by a way they could never have invented Thus they are brought from their own Darkness into the marvellous Light of God and translated from the power of darkness into the Kingdom of the dear Son of God Here they perfectly see and feel that Holiness and Blessedness which before they groped after but by no means could attain unto till Christ who is the Way the Truth and the Life made demonstration of it to the World in whom all the Nations of
born of the flesh is flesh but afterwards they are made Spirit For that which is born of the Spirit is Spirit Joh. 3. And except a man be born again he cannot enter into the Kingdom of heaven which is the first Resurrection And again Christians must first die as all Flesh must do and afterwards must live as all Spirits must do And as the Soul is alwaies Spirit but not fully sanctified nor fully glorified till after the Bodie 's Resurrection so the Flesh is alwaies Flesh but yet made spiritual by Regeneration but not fully Spiritual till the full Regeneration of Glory after death which is the second Resurrection For thiis Mortal must put on Immortality and this Corruptible must put on Incorruption and this Earth must put on Heaven and this Flesh must put on Spirit and this Terrestrial must be made Coelestial for as we have born the Image of the Earthly so we shall also bear the Image of the Heavenly There are Natural Bodies and there are Spiritual Bodies but first that which is Natural and then that which is Spiritual So without Death Temporal we cannot be prepared for Life Eternal For except we fall we cannot rise and except we rise from the Earth we cannot ascend into Heaven and except we ascend into Heaven we cannot enter into the Inheritance of Glory SECTION I. Christ's Ascension Christ therefore after his death and burial ascended in his own Person far above all Heavens that he might as a King Priest and Prophet fully execute the Will of his Father and our Father which is in Heaven Now he that ascended Eph. 4.9 what is it but that he also descended first into the lower parts of the earth And he that descended is the same also that ascended up far above all Heavens that he might fill all things or more truly that he might fulfil all things that is by a Plenary Administration and discharging all the Gifts and Legacies devised by God For when he ascended up on high Eph. 4.8 he led Captivity captive and gave gifts unto men And for the preparation of his Church Militant that they may be Triumphant He from thence gave some to be Apostles Spirit 's Mission Eph 4.11 12. and some to be Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come in the unity of Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Now to do these things is to execute and fulfil the Will of God Wherefore it behoved him to be made like unto his Brethren that he might be a merciful and faithful High Priest in things pertaining to God to make Reconciliation for the sins of the People For in that he himself hath suffered being tempted he is able to succour them that are tempted Forasmuch then as the Children are partakers of flesh and blood Heb. 2.14 he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the Transgressions that were under the first Testament they which are called might receive the Promise i. e. the Promised Possession of Eternal Inheritance This Doctrine was taught by Christ himself Joh. 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you And after his death he said Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day Luk. 24.46 And that Repentance and Remission of sins should be preached in his Name among all Nations beginning at Jerusalem Thus Christ died for the Testification Coroll Confirmation and Execution of the New Testament and consequently for the Remission of sins Mortification Justification Sanctification Resurrection and Glorification of all the Scripti haeredes whose Names are written in the Book of Life The CONTENTS Spiritual Lively In force for ever Literal Deadly Abrogated for ever Consequences Cautions Instructions Exhortations TITLE VII Of the Testaments compared THis last and greatest and best Disposition of God's Grace to all the World called the New Testament that we may yet the better understand let us compare it with the former and lower way of God's Disposition to the Jews only called the Old Testament as it was established by the Law given upon Mount Sinai in these two points The New Testament is Spiritual lively and in force for ever The Old Testament is Literal deadly and abrogated for ever SECTION I. Spiritual I. The New Testament is Spiritual lively and in force for ever 1. Spiritual 1. Because it is perfect agreeing to the Spirit of God which the other was not being imperfect and Carnal 2. Because it conveyeth Spiritual gifts and graces plentifully which the other did not 3. Because it was written by the Spirit in the Tables of the heart whereas the other was only in Tables of Stone Lively 2. Lively 1. Because it creates the life of Grace and Glory In force for ever 3. In force for ever Because it is God's last Will and ratified by the Death of Christ and therefore unalterable SECTION II. Literal II. The Old Testament is Literal deadly and abrogated for ever 1. Literal Because Carnal rigorous weak rude and beggarly as Rudiments and the lowest principles of Morality and Ritual worship 2. Deadly Deadly Because working nothing but wrath and death making sin appear to be exceeding sinful and affording no Remedy against it 3 Abrogated for ever Abrogated for ever Because ordained only for a time as being shadowy and typical of Substances to come The Law made nothing perfect Heb. 7.19 but the coming in of a better Hope did The Gospel is the only true Service with which God is well pleased For God is a Spirit Joh. 4.24 and they that worship him must worship him in Spirit and in Truth God will now be served in the newness of the Spirit Ro. 7.6 not in the oldness of the Letter Say not in thine heart Ro. 7.6 Who shall ascend into Heaven to bring Christ down from thence or who shall descend into the Deep to bring Christ again from the dead For the word is nigh unto thee even in thy mouth and in thy heart Ro. 10.6 The words that I speak unto you they are Spirit and Life Joh. 6.63 It is the Spirit that quickneth the Flesh profiteth nothing The Law of the Spirit of Life hath made
the Jews only Ro. 3.29 30. is he not also of the Gentiles yes of the Gentiles also Seeing he is one God which shall justifie the Circumcision by Faith and Uncircumcision through Faith There is one Body and one Spirit Eph. 4.4 5. even as ye are called in one Hope of your Calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all 1 Tim. 2.4 5 6. God will have all men to be saved and to come to the knowledge of the Truth For there is one God and one Mediator between God and Men even the Man Christ Jesus who gave himself a Ransom for all to be testified in due time Remember that ye being in time past Gentiles in the Flesh who are called Uncircumcision by that which is called Circumcision in the Flesh made by hands Eph. 2.11 c. That at that time ye were without Christ being aliens from the Common-wealth of Israel and strangers to the Covenants of Promise having no hope and without God in the World But now in Christ Jesus ye who sometimes were afar off are made nigh by the Blood of Christ for he is our Peace who hath made both one and hath broken down the middle Wall of Partition between us Having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby And came and preached Peace to you which were afar off and to them that were nigh for through him we both have an access by one Spirit unto the Father Now therefore ye are no more Strangers and Forreigners but Fellow-Citizens with the Saints and of the Houshold of God And ye are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the Chief Corner-stone In whom all the Building fitly framed together groweth unto an holy Temple in the Lord in whom you also are builded together Gal. 3.8 for an habitation of God through the Spirit And the Scripture fore-seeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed and all the Families which are parts that constitute the Nations shall be blessed in Abraham i. e. in Christ whose Seed he is so the Faithful are said to be accepted in Christ in whom God is well pleased and beloved in God Gal. 3.14 who is God's well-beloved That the Blessing of Abraham might come on the Gentiles that we might receive the Promise of the Spirit through Faith Gal. 3.28 Neither Jew all are one in Christ Jesus 2. Reason All Nations Sinners Gal. 3.22 2. Because all Nations have sinned The Scripture hath concluded all under Sin that the Promise by Faith of Jesus Christ might be given to them that believe For before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed For as ye in times past have not believed God yet have now obtained mercy through their unbelief Even so have these also now not believed that through your mercy they also might obtain mercy Ro. 11.30 c. For God hath concluded them all in unbelief that he might have mercy upon all 3. Reason Jews and Gentiles made one 3. Because Christ also is a Mediator between men and men i. e. between Jew and Gentile who are now united and made all one To worship one God in all places after one manner in Spirit and in Truth All are united by Christ into one among themselves and all unto God with whom they are one in Communion and God with them by the Spirit the unity whereof they keep together in one Body in the Bond of Peace Christ a Soveraign Mediator Heb. 9.15 But Christ is most eminently the Soveraign Mediator of the New Testament because he hath made it and sealed it with his Blood Testament includes a Covenant And here the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a Testament and not a Covenant though elsewhere it may denote a Covenant For to speak accurately Testament and Covenant differ but alternly as Genus and Species For every Testament though it have no express Conditions for the Heir or Legataries to perform yet tacitly it implies a Covenant which is the consent of the Heir to receive the Inheritance And though the Heir doth not covenant with the Testator at the making of the Testament because that may be done altogether without his knowledg which is necessarily required in him that covenanteth Yet he covenants at the validity of the Testament for when the Covenant takes effect by his acceptance of and entring upon the Inheritance animo voluntate with mind and will then though before he were free he covenants or leagues to be his Heir and further to perform the Will of the Testator in what he hath required him to do So that every Testament at least when it is consummate and valid is a kind of Covenant And the best of Covenants 1. Because the Testator covenanteth with him whom he most of all loveth even so as to give and leave all to him and his own life that he may enjoy all that he hath given him 2. Because it is more solemnly testified than any other Covenant 3. Because it is most pretiously confirmed by the death of him that made it who establisheth his own Deed by his own Death 4. Because it proceeds with the greatest freedom in leaving the Heir to his Liberty whether he will accept of the Inheritance or no. Christ's Mediatorship consisted chiefly in these Acts. Wherein Christ's Mediatorship consists 1. In declaring and publishing the New Testament 2. In dying to confirm it 3. Interpreting electing and judging cum favore at the last day who are by right of Faith to receive the Inheritance and rejecting or reprobating those that have none 4. In putting the Elect into the full Possession of the Inheritance and condemning the Reprobate to have their Portion with the Devil and his Angels But how can Christ confirm that Testament by his Death who is but the Mediator or Heir and not the Testator himself Ob. I answer the solemn Act of any Person that hath right to make a Will Sol. testified by witnesses and confirmed by his Death is properly a Testament and he is the Testator of it amongst men For by the Civil Law Testament and Testator do commonly concur in one and the same Person yet not necessarily but accidentally Mediator and Testator how concurring For when a witness shall testifie upon his Death the verity and certainty of another man's Will and Testament such an one though he be not the Author yet he may be called the Testator to that Testament And by his Mediation to insinuate and
5. Some mens Religion is nothing but a Faculty of Rhetoricating in Preaching and Praying by Inspiration as they call it of the Spirit whereas in truth it is a mere Natural Faculty often helped by Art and Learning in persons grosly hypocritical and debauched There is a mere Natural Enthusiasm of Poetry and Oratory Est Deus in nobis agitante calescimus ipso Sedibus Aetheriis Spiritus ille venit And when such Eloquent and fiery men are imployed in Religious Exercises they are fluent to admiration and become extremely popular to lead Multitudes like Pitchers by the Ears into Fanatick Distempers against Church and State in Peace or Warr especially if they be bred in the Schools of Learning or set in Publick Imployments It is farr from my meaning to undervalue or declare against the sincere and ardent affections of Devout Souls naturally and freely breathing out their earnest Ejaculations to God in private But to caution the Simple well-meaning People from mistaking the Natural and Enthusiastick fervour of mens Spirits and the ebulliency of their Fancies and Expressions for a supernatural Inspiration especially if they meddle with Religion or Polity for which they have no warrant from God or Man Let the World know what wise men judge That the Evidence and Demonstration of God's Spirit consisteth not in words and talk as if God were to be heard for their much speaking or glorified by their loud noises and long harangues For that is chiefly to be discerned in Life and Action though the words be few And therefore when some Corinthians were puffed up by reason of a rich Fancy they had expressed by the sweetness of Attick Eloquence in which they were bred so that the Unlearned had their Persons in great Veneration above St. Paul who had not that strain nor could use the entising words of man's wisdom in the business of the Gospel he tells these deceived Souls having the Word of God in respect of persons and their boasting Teachers the Gnosticks That he would come amongst them for he had the Spirit of Discerning and know not the speech of them that were puffed up but the power For the Kingdom of God saith he consisteth not in Word but in Power and Life Wherefore laying aside all these deceitful Fancies let us really set our selves to mortifie all our Lusts and Affections That being Born Crucified Dead Buried and Risen with Christ here we may live Eternally with him in Glory hereafter Amen SECTION I. From all these Premises we derive these Corollaries or Conclusions Of the Consequences of Christ's Death and Resurrection Material Cross 1. There is a Material Cross of Wood. There are Whips Nails a Crown of Thorns Agony and Death at Jerusalem outward visible matter of Fact a History 2. There is a Spirttual Cross The spirit virtue of Death Spiritual Cross Fellowship of Sufferings Death of Sin in the Heart inward invisible matter of Right a Mystery 3. Material Resurrection There is a Material Resurrection from Death and Grave at Jerusalem outward matter of Fact History 4. There is a Spiritual Resurrection virtue Spiritual Resurrection power of Resurrection from Death in Sin to the Life of Righteousness in the heart inward matter of Right Mystery The Historical Faith is only of matter of Fact for Knowledge only as the Devils and Turks c. believe The Justifying Faith is for matter of Right for Merit Virtue Power Comfort of Christ's Death and Resurrection by the Spirit of Christ So are all the Promises of God accepted by us and sealed confirmed to us So we promise and covenant to and with God So we partake of all the Benefits of his Death and Resurrection 5. Material Ascension There is a Material Ascension of Christ into the holy place of Heaven offering up his Blood to consecrate that place for us sitting at the Right Hand of God and making intercession There he rules over all things from thence he sends down his holy Spirit Matter of Fact History 6. There is a Spiritual Ascension Entring into the Hearts Spiritual Ascension Ruling in our Souls by his Spirit Crying Abba Father Matter of Right Mystery So in Christ's Birth Life Death Resurrection and Ascension there is a History and a Mystery a Letter and a Spirit 1. Christ is born in our Flesh Christ is born in our Spirit We are born in the Flesh we are born again in the Spirit Christ is formed in the Womb of his Mother We are formed in the Womb of Christ We are born in Christ and with Christ and Christ is born in us and with us 2. Christ died in the Flesh we are dead in the Flesh we are dead to the Flesh We are dead in the World we are dead to the World We are dead with Christ and buried with Christ 3. Christ rose in the Flesh Christ riseth in the Spirit We shall rise in the Flesh we shall rise in the Spirit Thus there is a Birth in Sin there is a Birth to and from Sin and there is a Birth for Sin Thus there is a Birth in Sin there is a Birth from Sin and there is a Birth to Sin Thus there is a Life in Sin there is a Life from Sin and there is a Life for Sin So Christ's Death conquers our Sins for us And Christ's Spirit conquers our Sins in us So Christ's Resurrection raiseth us from Sin unto Righteousness Christ's Resurrection justifies his Death to be true and Christ's Resurrection justifies the pardon of our Sins and his Spirit doth actually assure the pardon to our Souls So Christ is in us and with us and we are in Christ and with Christ So Christ lives in us and with us and we live in Christ and with Christ So Christ is crucified in us and with us so we are crucified in Christ and with Christ So Christ dies in us and with us and we die in Christ and with Christ So Christ rises in us and with us so we rise in Christ and with Christ So Christ is glorified in us and with us and we are glorified in Christ and with Christ This is to eat Christ's Flesh and drink his Blood spiritually This is to put off the Old Man and to put on the New Man This is our Regeneration and a New Creature This is our Communion with Christ and Christ's Communion with us This is to dwell in Christ and Christ in us This is to be one with Christ and Christ with us I am my Well-beloved's and my Well-beloved is mine This is to believe all and do all in the Spirit in the Lord and for the Lord. All is our Faith all is his Spirit The words that I speak unto you they are Spirit and Life If ye fast or weep for Christ's Death if ye feast or rejoyce for Christ's Resurrection do all in the Spirit Pray Praise Hear Read Sing Meditate Communicate Live in the Spirit Obj. The Language is hard and high Sol. It is
let us go on to perfection not laying again the foundation of Repentance from dead works and of Faith towards God of the Doctrine of Baptisms and of laying on of Hands and of resurrection of the dead and of eternal judgment and this we will do if God permit Gal. 3.23 Before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith But after that Faith is come we are no longer under a School-master For ye are all the children of God by Faith in Christ Jesus Gal. 4.1 c. Now I say that the Heir as long as he is a Child differeth nothing from a Servant though he be Lord of all but is under Tutours and Governours until the time appointed of the Father Even so we when we were Children were in bondage under the Elements of the world But when the Fulness of the Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ Howbeit then when ye knew not God ye did service unto them which by Nature are no Gods But now after that ye have known God or rather are known of God How turn ye again to the weak and beggarly Elements whereunto ye desire again to be in bondage Ye observe days and months and times and years I am afraid of you lest I have bestowed upon you labour in vain Gal. 3.3 Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of Bondage As free 1 Pet. 2 1â— and not using your liberty for a cloak of maliciousness but as the servants of God Honour all men Love the brethren Fear God Honour the King Be subject to every Ordinance of man for the Lord's sake and for Conscience sake For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby ye crie Abba Father All things are lawful 1 Cor. 2.6 12. but I will not be brought under the power of any Time was when there was no greater light of Knowledg to be given than was given nor hearts of apprehension greater than to receive such knowledg But now there are greater lights and greater capacity of Minds and greater helps of the Spirit to comprehend greater wisdom and if they do not comprehend them it must needs be their own fault The Prophets had a glimmering of this Light but especially he that was called the Prophet of the Highest Luk. 1.78 c. that went before the face of the Lord to prepare his ways to give knowledg of salvation unto his people by the remission of their sins Through the tender mercy of our God whereby the Day-spring from on high hath visited us To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of Peace This Great man stood and peeped in at the door of the Gospel and saw more of this light than any that went before him but less than any that came after him For since that God hath poured out of his spirit upon all Flesh and their Sons and Daughters have prophecied their old men have dreamed dreams and the young men have seen visions and the people are all taught of God the Kingdom of Heaven is taken by violence and all men rush into it The Standard of the Gospel is set up upon the top of Mount Sion displayed and seen of all and all Nations are invited to flow into it 4. Besides all this teaching we have the learning of our own Experience what the world is and how we have found it to our selves which in our greatest Necessities hath ever left us in the lurch and is allways flux and wavering and we may presume it ever will be so and therefore if we will still leave the wisdom of God and cleave to the wisdom of the world trusting to that which was never to be trusted it is our own fault and we must take that that comes of it Obj. Who can be perfectly spiritual Ans We may aspire to perfection and be spiritual though not perfectly spiritual Eph. 4.11 c. Wherefore God hath given some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come to the unity of the Faith and of the knowledg of the Son of God unto a perfect Man unto the Measure of the stature of the fullness of Christ We may be spiritual at the first though not perfectly spiritual till the last Phil. 3.12 c. Not as though I had already attained either were already perfect but I follow after that I may apprehend that for which also I am apprehended of Christ Jesus Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before I press toward the mark for the price of the High Calling of God in Christ Jesus Let us therefore as many as be perfect be thus minded And if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule 1 Cor. 4.4 let us mind the same things For I know nothing by my self yet am I not thereby justified Be ye therefore perfect as your Heavenly Father is perfect Obj. Outward Service at this rate will be slighted 1 Cor. 6.19 20. Ans No we are taught that our Body is the Temple of the Holy Ghost which is in us which we have of God and we are not our own for we are bought with a price therefore we must glorifie God in our Body and in our Spirit which are the Lord 's I beseech you therefore Brethren by the Mercies of God that you present your Bodies a living Sacrifice holy acceptable unto God Rom. 12.1 2. which is your reasonable Service And be ye not conformed to this World but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God And therefore we are taught to yield freely to a few harmless easie significant Bodily Rites for order and decency and for uniformity and peace sake and for Conscience sake of our duty which we owe to
freely in the spirit above the slavery of Carnal Ordinances a higher Genius hovers over this Age. The first Reformers did well and cleared much rubbish out of the way and by their help others have come on to do more good And now the great points delivered by St. Paul and other inspired Writers concerning Faith Justification Sanctification Grace Law Works Adoption Priesthood Kingdom Mediation of Christ c. are better understood and more clearly expressed than ever they were before The world hath as good Wits as ever it had and nothing hinders yet the farther advancement of all knowledg divine and humane but the slavish tying our selves to the sole authority of the Antients without examinination of Scriptures and Reason making it religious to go no further than they for fear of being wiser than our Fathers Besides the shameful idleness of men of excellent parts for fear Forsooth of dangerous Innovations I do not mean that we should find out a new Religion but labour to understand the old better Enquire for the old ways that have been untrodden and by ways invented not for new Lights but for old better discerned But what have I done that talk so much of improvement A little I do God knows And thanks be to God if it be a little I hope others more able will be perswaded to do more I have only shewn a good heart and there is no hurt I hope to wish well to the peace of Christendome Well be it how it may be 't is agreeable to a Gospel-Spirit to pray for and aspire towards perfection to strive to be no longer children but in understanding to be men to covet after the best gifts and to find out the most excellent ways and all this while to keep liberty and peace And however men fail out of meekness and ignorance yet I condemn none that have honest hearts and strive to know and do better things But those that swell and look big upon all but their own party let them alone till their stomacks come down or if they will be wilful let them be wilful still only I am sorry in the mean time that the blind should lead the blind but the obstinate only shall fall into the ditch But they may say worse of me and therefore I had best to hold my peace for fear of bringing an old house over my head for fear of bringing swarms of Wasps about my ears Obj. In the Church nothing must be changed Sol. No truths may be changed but all errors must as Transubstantiation Purgatory Image and Saint-worship c. Alterations for the better do well at any time never for the worse Obj. Many things are different from the Articles of the Church of England Sol. It is well known to wise men that the chiefest of the first Reformers and Compilers of those Articles had a special eye to the Augustan confession and yet respected the Geneva Church too so that both parties have subscribed so could they not do to the Synod of Dort It was therefore prudently and charitably done of our Church not to fright any from her Communion but to open her breasts freely to all that would suck in her Doctrine Nor does our Church forbid her Sons to see farther if they can into her truths or to build upon her foundations This were to set bounds to all industry and ingenuity as God hath set bounds to the Sea saying Hitherto shalt thou go and no further The Scriptures are everlasting Mines new veins discovered to men that take pains to dig or else all is lost vast Treasures hid in them require searching to the world's end Who can hinder invention and industry with moderation And why may not the old foundation be enlarged and strengthned and new superstructures raised thereupon Is it good to be straitned or confined under penalties to a certain number of Articles in Religion besides or beyond the letter of which none ought to speak or write May not succession see farther into the same truths and more clearly The Tabernacle must have room to spread her curtains and enlarge her cords that she may receive the more company and stand the surer But if any thing be brought in contrary to the sound doctrine of the faith always received though it should be preached by an Angel from heaven let him be Anathema Maranatha The heat of the angry Reformation may be well near out by this time it is high time it should Did we not take many things upon trust And did we not flie from one extremity to another And may we not in all this time see our mistakes and honourably reform them Lay aside therefore all heats and interests and the business will be far better and sooner done and when it is done we will be glad and rejoyce and wish it had been done sooner Besides is it not good encouragement to searching and free spirits to look out farther and find out higher Truths which if they be stopt by reproach and persecution will perhaps lie undiscovered Who will take pains if they be disgraced and cried out upon for Hereticks and dangerous Innovators and kept under the hatches to please the humours of formal men What sense or reason is there that the Doctrine or Worship of Christian Religion should not be reformed in every Age from any error or superstition which shall creep into them by any evil custome because of antiquity Or that we should not stir a foot from those by-paths because of antiquity we know they were good men but they did not see all things as the Latin Service the half Communion c. merely out of a wilful formality and pretence of Constancy though we be convinced of such false ways It is no shame for any man or society of men to recant a manifest mistake Do not all wise Law-makers the same when manifest inconveniences do arise for the peace and wellfare of the Common-wealth And why not the same for the Church also Is it not the bane of Christianity to be stubborn in maintaining old errors merely out of pretended inconstancy and dangerous change and questioning of old truths also May not a change be safely and honourably made from worse to better in any Church or State Think again and is it not piety wisdom and charity so to do I humbly leave it to the wise to judg of these things Obj. But my Discourse is too high for ordinary capacities and therefore cannot edifie Sol. I confess it as to the lowest capacities of the most illiterate and yet not of all those neither but they and others not much learned in arts yet of good natural parts may with care quickly apprehend the meaning of the matter especially when it is before them in writing But the learned Preacher may so order his business as to hide his art and condescend sweetly to the apprehensions of the vulgar and make zealous applications upon these principles for practice of life and conversation as well and
own instructions and satisfactions in a miraculous and extraordinary superabundant manner Then by their and their Disciples means the same Assurance and Satisfaction in an ordinary but sufficient manner was given by the same Spirit to their Hearers and their Successors for ever who were sealed and to be sealed after they believed with the same Holy Spirit of promise Eph. 1.13 That the Blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith But a promise is received only by acceptance for we have no other right to the thing promised but by accepting the promise thereof And an acceptance of God's promise is Faith Seeing then the Spirit is a promise of God and God's promises are received by Faith therefore also the Spirit is received by Faith So the Spirit by exalting our Native Spirit exalteth also the faculties thereof and so it exalteth our Faith into Knowledg by making us to know that which before we did believe And it exalteth our Faith into Assurance for whereas our Faith was our right to Blessedness firm and sure the Spirit makes it more firm and more sure by confirming and assuring that right which was in us before and which also in some measure was firm and sound before Whence by the way we may take notice That the Spirit is not the cause or means of our justifying or of our right to Blessedness for we are not justified because or by means of the Spirit but contrarily our justifying or right to Blessedness is the cause or means of the Spirit For because or by means of our justifying we receive the Spirit so that the Spirit follows after our justifying or right to Blessedness and goes before our possession of it for it is that present Assurance which God maketh unto us And the Reasons why the Spirit is our Assurance are chiefly three Assurance 1. Ability Because the Spirit is an Ability in us to perform the condition of Blessedness The Condition whereupon we are to possess Blessedness is Resipiscence or Repentance i. e. an after-wisdom whereby we withdraw our love and affections from vanity and earthly things to settle them upon Blessedness and things Heavenly For thus runneth the Tenour of the New Testament Repent for the Kingdom of Heaven is at hand i. e. Matth. 3.2 Blessedness is at hand as it was preached by John the Baptist and by Christ Matth. 4.17 Repentance then is the summary precept of the New Testament and the precepts of a Testament are the conditions upon which the Legacies or Promises are to be claimed and possessed Now if this Precept or Condition of the New Testament be impossible to be performed it will thereupon follow that it is frustrated and void because a Condition impossible to be performed makes void the disposition whereunto it is adjoyned which to say of the New Testament is to derogate from the wisdom and goodness of God who is the Testator and from Christ the Mediator thereof But although the Condition of a Testament be yokes and burdens for it is not against reason that they should be so seeing he who receiveth an excellent benefit ought in reason to bear the burden thereto requisite Yet that Condition which is the burden and yoke of the New Testament is so far from being impossible that Christ pronounceth it easy and light For my yoke is easie and my Burden is light Math. 11.30 And to make it the more easie and light unto us God gives us his Holy Spirit which is a super-natural ability helping our infirmity for the performance of this Condition of Repentance and an ability to perform the Condition of a Legacy or Promise doth mightily assure us of the thing devised The Spirit therefore which is an ability to perform the Condition of Blessedness must needs be unto us an Assurance for Blessedness 2. The second Reason why the Spirit is our Assurance for Blessedness Seal is because the Spirit is a Seal for our present right to Blessedness Unto Charters Feofments Testaments and other evidences made for the conveyance of Rights there is annexed a Seal for the more assurance of the deed because the Seal is a witness to the Deed and the principal witness thereunto as the Feoffer or Testator acknowledgeth in the final clause where he saith In witness whereof I have hereunto set my Hand and Seal Now the two Testaments of God as in themselves they are different so they have different Seals For unto the Old Testament the Seal was Circumcision which made an impression upon the flesh For when God gave Abraham a right to the Land of Canaan Abraham accepting it by his Faith received Circumcision as a Seal for the right Ro. 4.11 And he received the sign of Circumcision a Seal for the Righteousness i. e. of the Right of Faith which Right he had yet being uncircumcised But unto the New Testament the Seal is the Holy Spirit which makes an Impression upon the Native Spirit of Believers For hence Believers after their believing are said to be sealed with the Holy Spirit of Promise Eph. 1.13 In whom after that ye believed ye were sealed with the Holy Spirit of Promise And by the same Spirit they are sealed unto the day of Redemption Eph. 4.30 And grieve not the Holy Spirit of God by which ye are sealed unto the day of Redemption And God sets this Seal in witness of our Alliance with him as his Sons and Heirs The Spirit it self beareth witness with our Spirit Ro. 8.16 that we are the Children of God and if Children then Heirs Heirs of God and Joint-heirs with Christ And hence also it appears that the Seal of the New Testament is so much better than that of the Old by how much an Inspiration upon Man's Spirit is better than a Circumcision of the flesh Seeing then the Spirit is a Seal of our present Right to Blessedness therefore it is an Assurance unto us for Blessedness Earnest 3. The third and last Reason why the Spirit is an Assurance for Blessedness is because the Spirit is an Earnest for our future possession of Blessedness Upon the Donation of a present Right where there is not a present delivery of the thing given as is done in all Promises there the future possession of the thing is commonly assured by an Earnest which is something given in hand for the present instead of the thing to come as a pledg or pawn for the future possession of it Gen. 38.17 18. So when Judah had promised Tamar to send her a kid from the flock he left in her hand his Signet his Bracelet and his Staff by way of Earnest or pledg until his delivery of the kid where the Hebrew word for pledg signifies an Earnest And so upon a Contract of future Marriage a Ring or piece of gold is given by way of earnest to assure the
unwritten unrevealed to private Souls The hearts of such great ones are in the hands of God and he teaches them Worldly Policy Self-pleasing Self-interest Pride Revenge c. must have no place here O that they that wear Crowns and Miters were wise that they would consider their vast Charge and remember their later end that they might not do amiss SECT XVI And what shall we poor Subjects do but stand aloof off and admire and obey Touch not mine anointed and do my Prophets no harm Violate not the Persons nor the Rights nor the Estates of Princes or Priests God is in them he feels the hurts and revenges them The Powers that be are ordained of God and they that resist shall receive to themselves damnation Procul ô procul ite prophani Swell not O Rulers for God in Sacred or Civil matters Illustrious is your calling Mutuato splendetis lumine but your Glory borrow'd Ye are gods but ye must die like Men. Use both Swords as equally as gently as 't is possible O! how blessed shall ye be of God and Men for Justice Equity Mercy Piety to the Souls Bodies and Estates of the Dear Saints and Subjects of the King of Heaven and Earth And as on Earth so in Heaven your glory shall outshine all others SECT XVII 1. Thus Christ only as Mediator King Priest and Prophet Corollaries hath and holds his Office and Power of God immediately 2. The Church is a Corporation and Kingdom that hath and holds only of Christ their only Head and King and Prophet and High-Priest in Fee 3. The Keyes and Supreme Powers of the World have and hold immediately under Christ in Fee 4. The Priests and Ministers of Christ have and hold immediately from Christ in Fee 5. The Clergy and Laity owe subjection immediately to Kings and Supreme Powers under Christ 5. Ergo Kings only are Christ's Vicegerents and Vicars upon Earth to whom all Clergy and Laity are bound to be subject for Christ's sake and for Conscience sake and for the peace and welfare both of Church and State That we may lead a quiet and peaceable life in all godliness and honesty My Kingdom saith Christ is not of this World And there was a strife among them which of them should be accounted the greatest Luc. 22.25 c. and he said unto them The Kings of the Gentiles Exercise Lordship over them and they that exercise Authority upon them are called Benefactors But ye shall not be so but he that is the greatest among you let him be as the younger and he that is Chief as he that doth serve Jesus called them unto him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority upon them But it shall not be so among you Matth. 20.25 c. but whosoever will be great among you let him be your minister And whosoever will be the chief among you let him be your servant Even as the Son of Man came not to be ministred unto but to minister and to give his Life a Ransom for many Ergo The true right justifying to the Estate of Blessedness of God in Christ is Faith and the true Tenure to hold this Blessed Estate of God in Christ is Holiness Feudum is Grace Ergo Allodium is Glory Quod erat demonstrandum The CONTENTS Transition Catholick Church Scriptures Collections TITLE III. Of the Laws of Christ's Kingdom Transition CHRIST hath the sole power of Legislation and Jurisdiction in his Church and Kingdom the Ministers of Christ are Ambassadors under him to declare his will and pleasure not to exercise Lordship over God's Inheritance Est in universis servientibus non dominium sed ministerium He that is greatest amongst you sayes Christ let him be the least and servant unto all A Judicatory power is granted unto Regal Vassals as Lords in fee over their inferior Vassals to exercise not for themselves but for their Supreme Lords in peace or war For otherwise they are all Vassals and par in parem non habet imperium Still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Legislative power is reserved to Kings They may have a kind of delegated power to make By-Laws consonant to the High Law of Christ and some laudable Customs in the Church are Quasi-Laws or By-Laws as in other Societies but they must be significant charitable easie and few SECT I. Catholick Church The Catholick Church is a faithful witness of the Truth committed to her charge and a record of all those necessary Truths but properly makes no Laws that is a prerogative reserved to the King Besides the Spiritual Laws of Christ I know not what Laws of Faith can be added And besides the ordinances of Baptism and the Lord's Supper I know not what Rites can be added for Worship only for decency and order and those few ambulatory pro re nata tempore loco populo according to the occasion time place and People with great Wisedom Charity Moderation and Christian Liberty They talk highly of the Laws of the Church the Laws of Christ given to his Church I know other Laws I do not know properly so called Let me know what Church must be the Catholick and how can the Catholick Church meet and if they could what power to make Laws Hath not Christ made sufficient Laws already In a Feudal Kingdom there are Principum placita the Rescripts of Princes but not Senatusconsulta nor Plebiscita nor Responsa Prudentum All are Pragmatical Sanctions The Prince rules all neither hath Christ any Deputy or Vice-gerent Man or Men upon Earth to rule with him or for him in his Church whereof he is the only Head But Princes under him are bound to be nursing Fathers and nursing Mothers to his Church to defend the Faith they are to be wise and learn this knowledg to kiss the Son lest he be angry and so they perish if his wrath be kindled yea but a little And he hath sent his Ambassadors and Ministers under him to serve in his Gospel by the power of his own Spirit to be subject to Princes SECT II. The Scriptures only are God's Will and his Laws Scriptures in them are his Precepts and Promises and the rule of his Worship which are the true intrinsecal and acceptable Service of God If any thing else be commanded it is extrinsecal and only for decent order and so to be esteem'd and used cum favore The Laws of a Spiritual and Military Kingdom as Christs is are Spiritual The weapons of our warfare are not carnal but Spiritual and mighty for the casting down of the Spiritual and strong holds of Principalities and Powers and Spiritual wickedness in high places And all Christians or Souldiers take the Sacrament or Military Oath in Baptism to be true to their General to fight under the Banner of Christ against the World the Flesh and the Devil to their lives end This is the good