Covenant of grace is sealed and personally applied the body and bloud of Christ may be held forth in a Sermon God renews unto them all that he hath promised Matth. 26. 22 This Cup is the New Testament in my bloud as the New Testament is founded in the bloud of Christ so it is exhibited and sealed therein 2. It serves for the nourishing and building up of his people in all graces it is called eating and drinking He that eats my flesh and drinks my bloud Two things are comprehended under nourishment 1. The maintenance and preservation of the stock of spiritual life which we have got already as by our meat and drink we are preserved and continued in our life 2. In children it serves to augment their parts make them larger stronger the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation The Sacraments are not properly Seals unto our faith but of the Covenant They may be said to be seals of our faith consecutivè by a consequence of speech because as seals confirm a thing so faith is confirmed and strengthened by receiving but they are not formaliter in a true proper sense seals unto any thing but the Covenant All graces are nourished and increased by the Lords Supper because the new Covenant is sealed but three cardinal Graces especially as in the body nourish the stomack liver brain heart lungs nourish them and you nourish all the rest 1. The in-dwelling vertue of the Spirit of God they receive an increase of the Spirit 2. Faith nourish that and you nourish all it is called the life of faith Faith is the condition of the Covenant and we seal to our condition 3. Love to God and his people it doth enflame thy love to God and his people it is a communion we are all made one Spirit This Sacrament doth not beget but increase and strengthen Grace where it is already wrought Christ is conveyed in this Sacrament by way of food The Word was appointed to work conversion Faith cometh by hearing This ordinance is not appointed for conversion but it supposeth conversion it seals mens conversion therefore in the Primitive times they let all come to the hearing of the Word and then when the Sermon was done there was an Officer stept up and cried Sancta Sanctis Holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the Masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first because all others were sent away and only such as were of the Church and accounted godly stayed Reasons 1. The nature of it being the seal of the Covenant of Grace requires it it must be supposed that all which come hither must be in Covenant with God The condition of the Covenant of Grace is Believe and be saved therefore it is appointed for believers Secondly It is the Ordinance of spiritual nourishment there must be first life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before Thirdly We are required to examine our selves 1 Cor. 11. and of our godliness examine what work of God hath been upon the soul. Fourthly It is a Sacrament of Communion with God and with the Saints and What Communion hath light with darknesse Or What fellowship hath Christ with Belial All ignorant prophane scandalous persons and such as are meerly civil are hence excluded Conversion is sometimes and that improperly in Scripture as Matth. 18. 3. taken for the renewed exercise of faith and repentance in one that is already converted but the Question is Whether the first work of Regeneration the infusing of the first habits principles and seed of grace be effected by the Lords Supper received It is one thing to be converted at a Sacrament another to be converted by the Sacrament There is some expounding praying It is one thing intentionally to convert as an Institution and another accidentally to convert as an occasion Philip Goodwins Evangelical Communicant The Assembly upon these grounds thought it fit that scandalous sinners though not yet cast out of the Church should be suspended from the Sacrament 1. Because the Ordinance it self must not be prophaned 2. Because we are charged to withdraw from those who walk disorderly 3. Because of the great sinne and danger both to him that comes unworthily and also to the whole Church The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6 14 15. 1 Cor. 11. 27. to the end of the Chapter compared with Iude v. 23. 1 Tim. 5. 22. Another proof added by the Assembly was this There was power and authority under the Old Testament to keep unclean persons from holy things Levit. 13. 5. Numb 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Analogy continues under the New Testament for the authoritative Suspension from the Lords Table of a person not yet cast out of the Church Wicked men saith Master Hildersam should not be admitted to the Table of the Lord Ezra 6. 21. holy things are prophaned thereby Ezek. 22. 26. 1 Cor. 5. 6. There should be a publick confession for scandalous sins David was more honoured for this Psal. 51. then dishonoured for his sinne Salomon left his Ecclesiastes as a monument of his Repentance Paul frequently mentions his faults Tertul. de poenit and others speak of it Ebrius infantes erroneus atque furentes Cum pueris Domini non debent sumere corpus It was their great sinne in the Church of Corinth that they did not cast out the incestuous person and it was a commendation to that Church Revel 2. that they could not endure the Nicolaitans A prophane person in Augustines Chrysostoms time Tertullians and Cyprians time in Pauls in Iohns time could not come to the Sacrament They are called Tremenda mysteria mysteries which the soul is to tremble at the Fathers call it the most terrible day and hour as if it were a day of Judgement This Suspension is called by the Schoolmen Excommunicatio minor The power of suspending one from the Sacrament is given not uni but unitati to the Eldership not to any one either Minister or Elder M. Gillesp. Aarons Rod bloss l. 3. c. 1. Church-officers should not admit all promiscuously but be careful whom they admit to the Supper That they be not cruel to the souls of them they admit and to the Nation and their own souls by being guilty of other mens sinnes Pareus said to those of Heidelberg When I see your Sacrament prophanation I wonder not at the warre Of receiving with the wicked It is lawful to joyn with a known unsanctified man in the service of God 1 Sam. 15. 30 31 Christ knew Iudas
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
recovered Prov. 27. 1. God is most Simple Ens simplicissimum Simplicity is a property of God whereby he is void of all composition mixtion and division being all Essence whatsoever is in God is God Simpleness is the first property in God which cannot in any sort agree to any creature God is Simple because he is free from all kindes of composition which are five 1. Of Quantitative parts as a body 2. Of essential parts matter and form as a man consists of soul and body 3. Of a genus and difference as every species 4. Of subject and accidents as a learned man a white wall 5. Of act and power as the spirits Every creature is subject to composition and consequently to division All things which are created are made by joyning together more things then one in one and so they consist of divers things Some have a more grosse and palpable composition of parts both essential and integral as a man of soul and body and the body of flesh bloud bone and such parts The Spirits which have not so plain a composition are yet compounded of substance and accidents sustained by that substance and inherent in it for the substance of an Angel and his faculties and qualities are different things his life is one thing his Reason another his Will another his Power Wisdom Nimblenesse other things So the soul of a man and all created things are made up of many things conjoyned in one God is absolutely Simple he is but one thing and doth not consist of any parts he hath no accidents but himself his Essence and Attributes are all one thing though by us diversly considered and understood If he did consist of parts there must be something before him to put those parts together and then he were not Eternal Isa. 43. 10. In God to be to will and to doe are the same Iohn 15. 26. compared with Iohn 14. 6. and 1 Iohn 1. 7. compared with 1 Ioh. 1. 5. where to have life and be life to be in the light and be light are the same God is therefore called in the Abstract Light Life Love Truth Iohn 14. 6. 1 Iohn 4. 8. This is one Reason why God is so perfect because he is Ens Simplissimum In every kinde a thing is so much Perfect by how much it is more Simple and Pure Whence the same Hebrew word signifieth both Simple and Perfect 2. No Accidents are in God when we affirm that God is good and gracious we mean it not as when we say so of men in men they are Qualities Vertues in God they are his Essence 1. We should be simple as Doves Matth. 10. 16. Simplicitas Columbina non Asinina Carthusian Eph 6. 5. 2 Cor. 1. 12. It is called godly sincerity which God worketh and which is pleasing to him Simplenesse and Simplicity of heart is the main thing in Christianity Eph. 6. 5. Col. 3. 22. 2. Here is matter of joy and comfort to the good Mercy and Love are Gods Essence Isa. 54. 8. and of Fear and Terror to the wicked because Gods Anger and Justice are his Essence and he is Unchangeable God is Living He is often called the living God in opposition to dead Idols Turn from Idols to serve the living God Gen. 16. 14. 24. 62. 25. 11. Deut. 5. 26. Ruth 3. 23. Iud. 8. 19. Isa. 3. 10. Ier. 10. 10. Ezek 3. 11. Dan. 4. 34. Matth. 16. 76. Acts 14. 15. He is called Life 1 Iohn 5. 18. The fountain of Life Psal. 36. 9. He hath his name in Greek from life He saith often of himself I live as if he should say I alone do truly live and he often adds for ever Deut. 32. 40. The Oath which the Father 's used is most frequent The Lord liveth Jer. 5. 2. and 12. 16. for they swore by him who truely and alwayes lives He himself swears by nothing but by his Life and Holinesse Iud. 8. 24. Ruth 3. 3. This Oath is used fourteen times in Ezekiel Zeph. 2. 9. Jer. 46. 18 22 24. Isa. 49. 18. Deut. 32. 40. Numb 14. 21 28. God is called the living God 1. To distinguish him from the false gods of the Gentiles which were dead and senslesse stocks Acts 14. 15. 1 Thess. 1. 9. 2. To represent unto us the active Nature of God he is all life 3. To direct us to the Fountain or Well of Life from whom all Life is derived unto the creature by a threefold stream 1. Nature God is the Author of the life of Nature Gen. 2. 7. Acts 17. 28. We could contribute nothing to natural life 2. Grace he is the Author of that life Iohn 1. 2. Ephes. 4. 18. 3. Glory he is the Author of the life of glory Rom. 2. 7. A reasonable life to which God resembleth his is a power to perform variety of regular and limited actions to a certain known end and that out of choice and councel Gods life is his power of working all things according as seems good to himself after his own councel for his own glory to say he liveth is to say he doth perpetually work The life of God is an essential Property of the Divine Nature whereby it is and is conceived of us to be in perpetual action living and moving in it self and of it self Life in things bodily ariseth from the union of the body and the soul together and in things that be not bodies but spirits from the perfection of the matter and qualities of them Our own life is a power by which we are able to produce lively actions Gods life is that power whereby he is fit to work or produce all sorts of actions suitable to the perfect Essence of his Divine Majesty Or it is that whereby he knoweth willeth and affecteth and can doe all sort of actions beseeming his excellent Nature Reasons First From the Effects of life God understands wils loves therefore he truly lives for these are all the Properties of livers therefore Aristotle often concludes from this that because God understands all things he lives a blessed Life Secondly Those things live which move and stir themselves God doth all things by himself he is the first and perfectest cause of all therefore he most properly lives and that a most blessed life Thirdly From his Name Iehovah he is Iehovah who is by himself and most perfectly and of whom all things are which are and live God therefore so lives that he is the author of all life to all livers and therefore he is called our life Deut. 30. 20. Iohn saith of Christ in him was the Author of life and Acts 3. Ye have killed the Author of life Amongst the creatures which are subject to our sense there is a threefold kinde of life Two more imperfect the third more perfect The former is the life of Vegetation or growth by which things are able to doe what is requisite for the attaining
really wrought by the Spirit of God 1 Cor. 12. 13. 4. Because there are real effectual comforts and graces derived to us from hence Rom. 6. 4. Phil. 3. 10. Secondly It is not an essential Union 1. Because the Union is mystical not personal the two Natures in Christ are essentially united because they are made one person it is a Union of persons our persons are united to Christ yet not a personal Union we make not one person but one body with Christ and not one body natural but mystical 1 Cor. 6. 17. 2. Those that mingle and confound the persons make the mystical Union higher then the personal the personal Union did not confound the Natures make the man God Object The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature Answ. We must not apply that to Union which is proper to Communion Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body Head and Members is Christ mystical the parts are of the body but not the body There is a great deal of difference between the Divine Nature as it was in Christ and as it is in us Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head we are only partakers of the Divine Nature the God-head dwels in him personally in us spiritually 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature This Union between Christ and us is 1. Real though he be in Heaven we on earth because the same Spirit that dwels in him dwels in us it is not only notional nor moral as betwixt friends 2. Mutual I am my Beloveds and my Beloved is mine and total whole Christ God and man is ours and the whole man soul and body must be his Psal. 45. 10. therefore we are said To eat his flesh Drink his bloud 3. Spiritual Christs Spirit is communicated to us and abides in us 4. Operative where Christ dwels by his Spirit he casts out Satan and takes possession of the soul and furnisheth it with his graces repairs his Image in us communicates his life to us gives us strength to bear crosses 5. Intimate Iohn 17. 21. Cant. 8. 12. it was not enough to say My vineyard but my vineyard which is mine 6. Strong and inseparable Death dissolves marriage not this Union Rom. 8. 34 35 36 37 38. It brings us nearer Christ by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day This Union with Christ is one of the deep things of God one of the great mysteries of the Gospel Ephes. 5. 30 32. Our Saviour in his preaching began with the Doctrin of Repentance Mat. 4. 17. then went to that of Sanctification in general in the fifth sixth and seventh Chapters of Matth then he proceeds to the Doctrin of Faith sixth seventh and eighth Chapters of Iohn and lastly to his Union with the Saints fourteenth fifteenth and sixteenth Chapters of Iohn There are three mystical Unions not to be understood by a creature 1. The Mystery of the Trinity wherein three distinct Persons make but one God Deut. 6. 4. 2. Wherein two distinct Natures make one particular person so there is one Christ 1 Cor. 8. 6. 3. When two distinct Natures and Persons are united by one Spirit so there is one Church Cant. 6. 8. How to know whether I am united to Christ. I have then received the Spirit of Christ 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit lives by the Spirit is led by the Spirit Two Rules to know that Christ is then first A Spirit of Mortification he 1. Helps thee to subdue thy darling sins 1 Iohn 3. 8. 2. Helps thee to overcome thy secret spiritual sins the power of natural conscience may keep under grosse sins but what power have you to subdue contempt of God impenitency hardnesse of heart pride envy Secondly Christ is also a Spirit of Sanctification 1 Pet. 1. 2. 1. In renewing the inward man That which is of the Spirit is Spirit 2. In transforming the outward man 1. He is willingly ignorant of no truth 2. He lets it break forth into practice 3. Layes out whatever is dear to him for Christ as Nehemiah Esther Benefits which flow from our Union with Christ 1. Reconciliation God looks not upon us as enemies Luk. 2. 14. 2. Union with the holy Trinity God the Father Christ dwels in God and God in him 1 Thes. 1. 1 2. The Spirit he is said to abide in them and they in him 3. He hath an interest in all Christs relations Iohn 17. I go to my Father and your Father my God and your God this gives boldnesse and accesse to the throne of Grace 4. The Promises come to be yours by your union with Christ 2 Cor. 1. 20. they are made with Christ and with you in him he is Primus foederatus say some yet others say Christ is Mediator of the Covenant but not a party with whom the Covenant is made I will forgive their iniquities c. this they say is not made with Christ who knew no sinne Besides they urge that it is expresly said I will make a new Covenant with the house of Israel c. And all spiritual priviledges 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse 5. We are presented to the Father through Christ he not onely presents your services but persons Exod. 12. 29. Heb. 7. 24 28. Eph. 1. 6. Phil. 3. 9. The end or intendment of this Union 1. To be the highest exaltation to his people that their persons are capable of the Angels are not so united to Christ as the Saints they are his servants not his members 2. That this might be the foundation of all Communion betwixt Christ and the soul he is the head we the members by vertue of the hands union with the head are all living operations He is the foundation we the building He the stock we the branches He the Husband we the Spouse by vertue of this conjunction he looks for duties from us there is a living in him a bearing fruit in him and we for priviledges from him we partake with him in his Righteousnesse Victories Graces Inheritance Directions to preserve our Union or Conjunction with Christ He is united to us by the in-dwelling vertue of his Spirit 1 Cor. 12. 13. 1 Iohn 3. 24. 4 13. and by faith Iohn 1. 12. 1. Do not grieve Gods Spirit Ephes. 4 23. Delicatares est Spiritus sanctus Tert. if he counsel rebel not 2. Maintain thy faith beleeve strongly against all doubts and apprehensions of thy own unworthinesse the Spirit comes by faith Gal. 3. and it is kept by it faith is the bond of union on our part as the Spirit on Gods 3. Use the
Supper of the Lord. There must be an active and lively faith in the Sacrament to take Christ by an a of confidence and give up our selves by an act of resignation The great spiritual graces of the Gospel are Faith and Love 1. Faith is the great command of the Gospel Believe in the Lord Iesus 2. It is the great promise of the Gospel Ephes. 2. 8. 3. It is the great condition on which all the promises hang Isa. 79. Heb. 11. 6. Faith empties the soul more of it self then all other graces it gives all the glory to God Rom. 4. 20. and often besides in that Chapter It is the eye of the soul whereby we discern Christ Heb. 11. 1. 2 Cor. 4. â—lt it is the stomack of the soul. Christ describes believing by hungring and thirsting it is the foot of the soul whereby we approach unto Christ Heb. 10. 22. He that comes unto me shall never hunger and he that beleeves in me shall never thirst It is our hand to imbrace the promises Heb. 11. 30. therefore believing is often called eating and drinking Iohn 6. He that eats my flesh and drinks my bloud hath eternal life Gal. 2. 30. Faith makes Christ precious 1 Pet. 2. 7. and the soul also to Christ 2 Pet. 1. 2. Faith is an assent to all truths revealed yet the special act of justifying faith is our closing with Christ our rolling our selves on him It is a cleaving to the whole word of God and an obediential resting upon Christ alone for salvation This is the only grace that jusâ—ifieth Whom he hath set forth for our propitiation through faith in his bloud No grace brings so much comfort to the soul The just shall live by his faith Reasons why we must bring faith to the Sacrament 1. It is the Table of the Lord therefore none must be admitted but those which are of his family Gal. 6. 16. Christ hath instituted it that he might give himself by it he gives himself only to his members true believers 2. It is a seal of the Covenant of grace therefore belongs to none but such as are in Covenant none are in Covenant with God and Christ but believers 1 Iohn 3. 24. 3. Because the Sacrament was instituted for the confirming and further strengthening of our faith it begets not faith but presupposeth it Rom. 10. 14 17. 4. 11. 4. The word profits not without faith in them that hear it Heb. 4. 2. the same thing is held forth in both Christ is held forth in the Word sounding to the ear and offered in the Sacrament by the promise there he is visible to the eye of faith Iohn 3. 14 15. and is offered for spiritual nourishment Faith is the hand and mouth of the soul whereby we receive and feed on Christ Iohn 1. 12. Iohn 6. 19. In bodily feeding there is 1. Sense of want so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition so here 3. Appetite earnest desire in the soul after Christ. 4. Taking of food so the soul of Christ. 5. Eating 6. Digesting 7. Distribution of the nourishment 5. No benefit is to be expected from any Ordinance but by faith Christ himself profits not unbelievers Tit. 1. 15. we cannot receive the Sacrament to our comfort without it 2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this here are three several words to presse this duty Interpreters generally say the meaning is whether you have faith or not but this is a higher expression Acts 8. 33. Rom. 8. 8 9. We say of a very malicious man such a one is in malice and of one that is drunk such a one is in drink 1 Pet. 1. 7. The trial of Faith is precious 1. By this trial we attain to a certainty 2. By this it attains purity God tries it by affliction men by examination by both it is refined 3. The trial of gold is but for a little time By faith you lay hold on eternal life the purer the faith the surer the hold 4. By trying it hath a higher esteem Revel 3. 18. The trial of gold makes it the more precious in your esteem and the trial of Faith makes it more precious in Gods esteem Marks of Faith First Know whence we had Faith God gives it and whether we have received it in the ordinary way by which God works it the Word Iam. 1. 18. Faith comes by hearing and it is increased by the same means by which it is begotten Dost thou highly prize the Word Hath it wrought Faith in thee Secondly Try by what steps and degrees faith hath been wrought in thee 1. Such see their misery by sinne and their inability to help themselves Acts 2. 37. 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good Isa. 55. 1. hereby one is brought to deny himself and his duties and to have recourse to him and rest on him for comfort Thirdly From the effects where Faith is it will shew it self 1. It purifieth the heart he is clean in heart and life 2 Cor. 7. 1. Acts 26. 9. 18. 2. Overcomes our spiritual enemies the world This is the victory whereby we overcome the world viz our Faith John 5. 4. Satan 1 Iohn 2. 18. 5. 18. Gal. 5. 6. 3. It works by love Ephes. 1. 15. Fourthly True faith is ever growing a true faith may be weak but all living things grow though one do not perceive it Do you trust God now the better for the many experiences you have of him Art thou sensible of thy doubting and unbelief Motives to perswade men to believe Consider 1. Who offers Christ God how will he take it if he be refused 2. The gift the greatnesse of the good offered in the Gospel Heb. 2. 2 3. 1 Tim. 1. 13. 3. The excellencies of faith but that I have shewed before 4. The hainousnesse of infidelity 1 Iohn 5. 10. a sin both against the Law and Gospel The first Commandment commands us to believe what ever God shall reveal it is the condemnation with a witnesse Iohn 3. 2. it exposeth us to the temptations of Satan Heb. 3. 12. 2. To the fearful judgements of God Iohn 3. ulâ— to his displeasure Prov. 15. 8. Heb. 11. 7. to eternal wrath Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual the Word Heb. 3. 2. afflictions the Sacrament 1 Cor. 11. 29. 5. The willingnesse of God to receive a poor sinner 1. God alone provided the medicine that should cure us Rom. 3. 24. 2. He wrote it in the Gospel this is a true saying 3. Propounds Christ hath set him forth 4. Invites sinners Matth. 11. 1 Cor. 5. 20. He commands you to believe 1 Ioh. 3. 23. threatens if you refuse Iohn 3. ult 6.
Gen. 7. 19. Paradise signifieth a Garden the word being translated out of Greek into Latine and so into French and English In Hebrew it is called Heden which signifieth Delights a Garden of all manner of Delights a place beset with all kinde of fruitful and beautiful Trees Paradise was a little model of Heaven and a sign of the great Heaven assuring Adam that if he continued in obedience to God he should be translated into Heaven to enjoy God supernaturally as there he did enjoy him naturally for the Law saying Do this and live means it of everlasting life So Mr Wheatley held but M Ball seems to differ from him in his Book of the Covenant Man was to die if he disobeyed Gen. 2. 17. which implies strongly that Gods Covenant was with him for life if he obeyed In several other Scriptures the promise is annexed This do and live Negatio fundatur in affirmatione the life promised must be answerable to the death threatned that was not only a miserable condition but a separation from God for ever in hell therefore the life promised was not only a happy condition but a translating of Adam to Heaven and his injoying of God for ever there How long Adam should have lived before he had been translated is not determined There is an innate desire in the soul after the full enjoyment of God here this instinct was not put in men in vain Rom. 3. 23. And come short of the glory of God The word signifies to fall short of the race that price and crown he ran for the full and perfect enjoyment of God See Heb. 4. and what man fell short of by sinne if he had not sinned he should have obtained This is the received opinion of Divines That if Adam had not sinned then as soon as the number of Saints had been accomplished men should have been translated from the earth to heaven from their natural life to spiritual life as we reade of Enoch and Elias Heb. 11. 6. 2 King 2. 11. Dr Hampton on Gen. 1. 26. Though Menasseh Ben Israel de fragil hum Sect. 12. saith That common opinion that Enoch was translated with his body and soul to heaven doth not take place with them and saith that R. Solomon Abrabanel Aben Ezra interpret Gen. 5. 24. of a short death See more there There were two special Trees in it one called the Tree of life the other of the knowledge of good and evil Some say it was called the Tree of Life from the effect because of the hidden power and force it had of sustaining and prolonging mans life Although it be a Dispute Whether it had this force as meat to prolong life or as a medicine to prevent death old-age and diseases as likewise whether this power in the Tree were natural or supernatural Vide Menass Ben Israel de fragil hum Sect. 4. Therefore others say it was called so not from the effect but signification because it was an outward sign that God would give them immortality if they did continue It is questioned Whether the Tree of Life was a Sacrament Paraeus answers That it was a Sacrament three wayes First As an admonition to them that the life which they had they had it from God for as often as they tasted of it they were to remember that God was the author of life Secondly As it was a symbol of a better life in heaven if he did continue in obedience Thirdly Sacramentally of Christ as in whom Adam and Angels did obtain life Revel 2. 7. He is called The Tree of Life in the midst of Paradise but that is only allegorical and allusive so that what the Tree of Life was to Adam in innocency the same is Christ to us in our corrupt estate 2. The Tree of Good and Evil. It was not so called from any internal form as if it self were knowing good and evil nor from the effect as if by eating thereof it would have procured wisdom in man and made him wiser nor yet was it called so from the lying promise of the Devil concerning omniscience for God called it so before they met together therefore it was named so from the Event for God by this name fore-told what would follow if man did not abstain from it that he should experimentally know what was good and what was evil he should practically feel what he had lost and what evil he had plunged himself into Some have thought that those words Gen. 3. 24. should not be understood historically but allegorically that is that God gave him no hopes of coming into this place again but the Text contradicts that some have understood by Cherubims some species and images of terrible creatures as we call Scare-crows but that is simple to think that Adam was so childish to be afraid of those others interpret it of the fire of Purgatory The more probable Interpretation is that by Cherubims are meant Angels who did after a visible manner shake up and down this fiery sword Moses doth therefore call them Cherubims because the Jews knew what he meant having such forms over the Ark. Therefore it is taken for Angels not simply but as they appeared in some shape It is a curiosity to enquire how long they staid there although it is certain they ceased when Paradise was destroyed which was by the Floud Therefore this serves 1. For Information to instruct us 1. That every man and woman hath a soul there is a body and a spirit which enlivens and acts the body for all performances of the Compositum we must glorifie God in both 1 Cor. 6. 20. 2. It is immortal by Gods appointing but in it self endable because it hath a beginning that it may be capable of everlasting weal or woe 3. It is so immortal that it admits of no cessation or intermission the Anabaptists say It is asleep when it parts from the body till the day of Resurrection as soon as it leaves the body it goes either to Abrahams bosome or a place of torment This opinion of the souls sleeping is repugnant to the holy Scriptures Luk. 16. 23. Phil. 1. 23 and an heresie long since condemned in the Church The soul lives after death and in a state of separation Psal. 90. 10. and we flee away that is the soul as a bird out of the shell Eccles. 12. 3. Revel 6. 9. 2 Cor. 5. 1 8 9. See Ioh. 17. 22 24. 1 Cor. 13. 12. and B. Halls Invis world l. 2. Sect. 3. 4. At the last day it shall be united with the body and the body raised up for it and both be happy or miserable for ever 2. Be thankful to God that hath given us our souls and redeemed them by the bloud of his Son Propter hanc Deus fecit mundum propter hanc Filius Dei venit in mundum Chrysost. Blesse him especially for soul-mercies Eph. 1. 3. Ioh. 3. 2 4. and let the soul praise him Psal.
true God if he forswear himself though he swear but by Mahomet a false Prophet Such a one that compels a man to perjury is a murderer saith Austin duplex homicida say the Schoolmen A fellow hearing perjury condemned in a Pulpit by a learned Preacher and how it never escaped unpunished said in a bravery I have oft forsworn my self and yet my right hand is not a whit shorter then my left which words he had scarce uttered when such an inflammation arose in that hand that he was constrained to go to the Chirurgion and cut it off least it should infect his whole body and so his right hand became shorter then his left in recompence of his perjury which he lightly esteemed of The Theatre of Gods judgements c. 28. of Perjuries The small successe that the Emperor Sigismund had in all his affairs after the violation of his faith given to Iohn Hus and Hierom of Prague at the Councel of Constance whom though with direct protestations and oaths he promised safe conduct and return yet he adjudged to be burned doth testifie the odiousnesse of his sin in the sight of God Polygamy Lamech first brought it into the world Abraham into the Church by Sarahs means Iacob was forced to it by a kinde of necessity It is a sin and is evidently blamed by Moses Levit. 18. 18. that is Ye shall not take more at once that this verse is meant of Monogamy is proved by Analogy with vers 16. and Salomon by way of recantation after his excessive faultinesse therein having had a thousand wives saith Prov. 5. 18. Rejoyce with the wife of thy youth wife not wives the first to whom thou didst joyn thy self in youth The Scripture cals second wives in Polygamy vexers or enviers Gen. 4. 23. 1 Sam. 1. 6. The Prophet Mal. 2. 14 15. in the Old Testament and Christ in the New Mat. 19. 5 9. reproves it if one be guilty of adultery that puts his wife from him and marries another then also if he keep her and takes another to him besides her 1 Cor. 7. 2. his proper wife It is a swerving from Gods first institution Secondly The conjunction of one man and woman is sufficient for the ends for which Matrimony was first ordained viz. mutual helpfulnesse and increase of mankinde Thirdly It is the best way to quench lust and order the appetite There are two kinds of Polygamy Simultanea and Successiva the having of more wives successively or at one time The Montanists and the Novatians held That if a man buried one wife he might not marry another and the Church of Rome forbiddeth the blessing of second Marriages in the Church but this Polygamy is not only allowed Rom. 7. but in a sort commanded also 1 Tim. 5. 14. and the Fathers justifie it It is only the having of many wives together that is condemned by the Old and New Testament and Fathers We read not that Iacobs marriage with his two sisters nor Lots daughters incest with him was condemned yet they were sins The Patriarchs lived and died in the sin of Polygamy not through any impiety the Lord testifying their hearts were upright but meerly through the mistaking of that place Levit. 18. 18. taking the word Sister for one so by bloud which was spoken of a Sister by Nation as those clauses to vex her and during her life do evince Prov. 19. 2. But no such place was extant in Abraham and Iacobs time That Polygamy though so common and connived was in the Mosaical Law inhibited Levit. 18. 18. in those words A wife to her sister that is one to another as that form is commonly taken seems evident enough and so Iunius takes it That of God by Nathan to David 2 Sam. 12. 8. seems not to be any approbation but that all which was Sauls came by the disposal of God into Davids power though it appeareth not that David made such use of that power which yet he might have done without any such notorious wrong unto any as he offered to Uriah Pride Pride is a great sin Prov. 16. 5. Psal. 101. 5. It is a vice whereby one makes a high account of himself Isa. 2. 11 17. it makes a man some body in his own esteem it makes one count himself some thing as Paul saith He that counteth himself something when he is nothing deceives himself Galat. 6. 3. it is called being great or high in ones own eyes a lifting up or exalting ones self Initium omnis peccati superbia est Quid est autem superbia nisi perversae celsitudinis appetitus Aug. de civit Dei l. 14. c. 13. It is Inordinatus appetitus propriae excellentiae an overweening conceit of a mans own excellency self is his God his chiefest good and utmost end the greater the excellency is the higher the pride it is a greater pride to be proud of gifts and parts then to be proud of riches and honour and to be proud of grace then of gifts of ones own righteousnesse The root of all other sins saith Aquinas ex parte aversionis is superbia ex parte conversionis avaritia Pride refers to self-excellency covetousnesse to creature-excellency Pride is the measure of corruption and humility of all grace What swelling and ambitious Titles are those in the styles of the Roman Emperors Invictus Victor Defensor Triumphator and the like Those of the Pope as Universal Bishop Prince of Priests Supream Head of the Universal Church and Vicar of Christ here upon earth Of the great Turk and some other mighty Princes This is one of the sins which the fear of God will make a man to hate Prov. 8. 13. one of the sins of Sodom which procured unto her that strange overthrow Ezek. 16. 49. See Isa. 28. 1. Ier. 48. 29. Rom. 1. 30. 1 Tim. 3. 2. A vice whose name is comprehended in a Monosyllable but in its nature not circumscribed with a world Reasons 1. It is a most absurd and unreasonable vice for such a mean creature to swell mean in his creation vile since his corruption 2. A most harmful and pernicious vice this causeth the man in whom it is to be loathed of God The proud in heart is an abomination to the Lord Prov. 16. 5. and haughty eyes are one of the things which his soul hateth He resisteth the proud it makes men to despise him and count him base he is by it made uncapable of doing and receiving good 3. It is a great sin against the Gospel of Jesus Christ Matth. 11. ult Christs whole life was a constant lecture of humility 4. It opposeth God as God other sins set against Gods justice mercy his Law but this against God as he is God it is to make ones own will the supream rule of all things 5. It is a sin which runs out in many kinds and objects it may arise from our very graces so that a man will be proud
after the Law of a carnal Commandment but according to the power of an indissoluble life This Priesthood receiveth not any alteration in regard of the person sustaining it not in regard of it self for as there is one Priesthood so one Priest The Levitical Priests died and the son succeeded the Father so that though the Priesthood continued and was of long continuance yet the Priest did not continue but our Priest continues one as well as the Priesthood so it is an unchangeable Priesthood and therefore compared also to Melchisedech of whom we hear once for all and no more a shadow of the unchangeablenesse of the Priesthood of Christ who therefore is called of that order for Melchisedechs Priesthood was never derived but Christ was likened to it and he resembled Christ in it You have the Properties of the Priesthood consider its parts The Acts to be done by the Priest are parts of the Priesthood The parts of the Priesthood of Christ are two 1. To expiate or make propitiation for sin or to perform the work of our Redemption and to apply it for thus he doth expiate He performeth it by two things the offering of his own self once for all to his Father as in all the sufferings of his life so in the last and worst of all in the Garden and on the tree whereon he bare our sins and was made a curse for us according as it is written His Person was the Priest God and man The Sacrifice was the humanity the Lamb of God that sin-offering trespasse-offering burnt-offering of a sweet savour acceptable unto God and the Altar which consecrated the Sacrifice was the Godhead by vertue of which merit was added to the sufferings of the humanity so he purged our sins by himself and made his soul that is himself a Sacrifice for sin And besides this Offering of himself he first took upon him the form of a servant that is was made obedient to his Fathers will to keep the Law in all things as one of us should have done and that in our stead He was made under the Law for us and hath brought in eternal righteousnesse For we must not alone satisfie God for our unrighteousnesse but also perform perfect righteousnesse else we could not be admitted into his favour wherefore the Sacrifice of the Law was first washed and then the parts laid on the Altar in the burnt offering And though Christ considered as a creature his humanity must needs be subject to his Father yet in such sort and manner by being made under the Law given to Adam as the Prince must be subject to his Father but not in the quality of Groom or Squire that were an abasement to him and more then could be required of him but for some offence Now this work of Christ whereby he offered himself to his Father 1. Is perfect and exact obedience to the Law as if he had been a son of Adam alone not God and man 2. In suffering of his wrath and curse and just punishment as if he had not fully kept nay as if he had fully broken the Law I say this offering did satisfie his Justice and make as it were perfect recompence and amends for the sins of mankinde God was as much honoured and his Law as much magnified in that it was so performed and he so obeyed by this one Person so great and worthy as if all men had perfectly obeyed that Law in their kinde and the Justice of God in hating sin and perfection of his authority in binding to punishment those that would not obey was as abundantly demonstrated in that so admirable a Person suffered for it as if all mankinde had suffered to all eternity Socinus saith The dignity of the Person makes nothing to the value of the suffering Grotius replies Poenam hanc inde fuisse aestimandam quod is qui poenam ferebat erat Deus etsi eam non ferebat qua Deus citat Act. 20. 28. 1 Cor. 2. 8. The dignity of the whole Person saith he contributes much to this estimation therefore it is emphatically called in Scripture The bloud of the Lord 1 Cor. 11. 27. The bloud of Christ Heb. 9. 14. The bloud of Iesus Christ the Sonne of God 1 John 1. 7. Grot. de Satisf Christi c. 8. Now after the making of this satisfaction follows the application of it For the sin-offering was not alone killed but also the bloud of it sprinkled upon the offerer and no man was esteemed purged from his sinne till the bloud of the Sacrifice was sprinkled upon him Therefore David saith Wash me with hysop and I shall be cleaner then snow and we are said to be chosen to life through the sprinkling of the bloud of Christ that is to say the giving of the vertue and merit of Christs death unto us signified by that sprinkling Now this application of the sufferings and obedience of our Saviour to us is done in time and severally and particularly to and for each when he pleaseth to bestow himself upon him and it is inseparably and immediately joyned in time and nature with justifying faith which at what time he workethin us at that time he maketh all he hath ours and in present possession giveth us his flesh and bloud that is to say the merit of his Passion and the work of our Redemption which in that flesh and bloud he accomplished This is the first part of his Priesthood Redemption the second is Intercession whereby he pleadeth our cause in the presence of his Father partly having done it already in the day of his flesh he offered up prayers for us and partly for ever when sitting at Gods right hand he intercedeth for us that is presents himself with the merit of his life and obedience as ours done in our behalfe and imputed unto us to take away the stain of our sins and to cause the Lord to accept us and our prayers and services and passe by all our sinnes and offences Christ appeareth in Heaven for his people 1. As an agent a Lieger Embassadour so Paraeus interprets Heb. 9. 24. Christs agency in Heaven is a continual Intercession which should it cease but for a moment what should become of his people here upon Earth Should Christ cease to appear in Heaven for us as he must do if he should come and abide here upon earth a thousand years together for he cannot in his Humane Nature appear both in Heaven and Earth at the same time all that time Heaven must be without an Agent an Intercessour 2. As an Advocate 1 Ioh. 2. 1. appears for us 3. As an Attourney Revel 3. 4. As a Solicitour M. Brinsleys Christs Mediatorship Christs Intercession consists in these particulars 1. Christ represents our Persons to God the Father before the throne of grace Heb. 9. 24. He appears as an Attorney for his Client Exod. 28. 12 29. He tenders all his sufferings to God in our
behalf Christ prayers ex vi pretii we ex vi promissi He tenders to God all his promises and the ancient decrees and purposes Iohn 7. 13. 2. He addes his own desires that they may be accomplished Iohn 17. 24. 3. He makes answer to any thing which is objected against any of these as the devil is an Accuser so he is an Advocate 1 Iohn 1. 2. 4. Christ doth this constantly and earnestly Rev. 8. 21. 5. He tenders also your desires mixeth his incense with your odours and he tenders them as his own as truely as he bears your sins he prayes your prayers Christs Intercession 1. Began immediately upon the fall he began to be Intercessour when he began to be a Priest this was part of his Priestly Office Revel 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi since he ascended into heaven he intercedes vi pretii praestiti 2. His Intercession was effectual in all ages of the world ever since there was a golden Altar and an Altar of Incense one referred to Christs oblation the other to his Intercession Heb. 7. 25. Rev. 8. 2. 3. His Intercession is of as great extent as all Gods promises and Christs purchase Lev. 16. 12 13. Ioh. 16. 24. 4. All the long prayers Christ hath made for the accomplishment of the promises and necessities of the Church God hath heard Zech. 1. 12 13. 3. 23. Ioh. 1. 41. see 22. Because 1. Christ hath with God the Father one and the same will Ioh. 10. 30. 2. Because of the acceptation of his Person Ephes. 1. 6. Cant. 5. 6. 3. They are all offered on the Altar of his Godhead Heb. 9 14. So Christs Priesthood hath two parts 1. The work of our Redemption 2. The applying of it By Intercession forus and then by bestowing his bloud upon us to purge our consciences and actually to justifie us for these two go still together that the whole work may be Christs The Effects of this Priestly Office 1. Satisfaction This is implied in all those places where Christ is said to lay down his life as a price for sin and to become an Atonement for our iniquities Justice is satisfied by declaring a due measure of hatred against sinne and a due respect of his honour who is wronged by it 2. Reconciliation with God God is reconciled with us in Christ. 3. Obtaining of Remission of sins 4. Communication of his Spirit and Graces By his stripes we are healed The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this Revel 1. 16 18. See vers 13. Antichristianism is an invasion on the Priestly Office of Christ the Masse that Incruentum Sacificium is a derogation to the Sacrifice of Christ their prayers to Saints to his Intercession their satisfaction to his Satisfaction The Pope is styled Pontifex maximus Christ did by one Sacrifice perfect for ever those that are sanctified This Office of Christ is set up out of meer love and compassion for the relief of distressed souls Christs princely Office is for terrour Psal. 2. there is a mixture of terrour in his prophetical Office The light shined in darknesse and the darknesse comprehended it not The Covenant of Grace is laid upon the satisfaction of Christ Heb. 9. 14 15. He made full satisfaction to Divine Justice for all our sins else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell and been damned to all eternity the debt was now paid all at once not by a little weekly the Divine Justice would have been satisfying not satisfied by us We are not able to make any Atonement for sin Micah 6. 6 7. Psal. 49. 7 8. The Jews to this day believe that God is atoned by Sacrifices the Papists that he is pacified by penance and works of Supererogation But God now rejects all those things of his own appointment Heb. 10. 3 4 5 6 7 8. and Christ is set forth as a propitiation for sinne through faith in his bloud The Arminians although in words for shew they professe the satisfaction of Christ yet indeed they no lesse then the Socinians deny and overthrow the satisfaction of Christ and the efficacy of his merit They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect for this they deny and so satisfied God the Father for them as if they had satisfied him in their own person But in that that he got the Father a right and will of entering into a New Covenant with men which he might make with them upon any condition as well of works as faith Also they deny that the end of the satisfaction or merit and death of Christ is the application of the reconciliation and remission of sins Sacrifices of the old Testament were 1. Living things 2. Not living but solid as bread 3. Not living and liquid as wine and oyl There was alwayes Destructio rei oblatae if it was a living thing it was slain answerable to which Christ is said to be a Lamb slain Heb. 9. 22. if it were not living and solid it was bruised so Christ was bruised for our iniquities if it was not living and liquid it was poured out so Christ. Some object against the equity of this How could God punish an innocent person for the nocent This was equal since all parties were agreed 1. God the Father Matth. 3. 17. 2. Christ Heb. 10. 7. There was the ordination of the Father and free submission in Christ. It is no injury to require the debt of the Surety Again Some object this How could Christ being one Person expiate the offences of so many thousands Adam by vertue of his publick capacity could ruine all Rom. 5. 15. to the end therefore Christ might much more expiate the offences of many because of the dignity of his Person And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners sith sufferings are not finite in their merit and efficacy though discharged in a short time Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin The Socinians make this the only cause of Christs suffering to be an example to us this is the lesse principal They say God may have that liberty which man hath a man may forgive his neighbour offending without satisfaction and so may God God could have pardoned sin without satisfaction Quid omnipotente potentius saith Austin But this way of Christs suffering was expedient First In reference
men of most fame and reputation not for command and wealth alone but also for learning and piety These did seek to discredit him out of their repining envy these vilified his Person depraved his best actions and did cast the worst imputation they could upon him They vilified our Saviours person by the basenesse of his parents his kindred and profession Is not this Iosephs son is not Mary his mother and his brethren Iames and Ioses Simon and Iude Is not he the Carpenter They gave it forth that he was a drunkard a glutton a rioter a companion with the basest fellows even Publicans and sinners they depraved his actions 1. His Doctrine as heretical crossing Moses his Law and treasonous that he forbad to pay tribute unto Caesar. 2. His miracles as magical they reported that he did all those miracles for which the people did so much honour him not by the power and singer of God but by the black Art of hellish conjuration even by the aid and working of Beelzebub the chief of Devils These said he was a wicked and prophane fellow a man that did not regard the Sabbath of the Lord. These were bold to lay to his charge that horrible and sacrilegious crime of blasphemy saying Why doth this man blaspheme and for thy blasphemy we seek to stone thee Lo to be traduced of men famous for knowledge and religion and for honour and wealth as a boon companion as a wine bibber a fellow for harlots a prophane polluter of the Sabbath an horrible blasphemer of God this was the bitter cup which our Lord Jesus was fain to drink Could he suffer greater and more intollerable ignominy Nay at one time they were so audacious as to tell him to his face Thou art mad and hast a Devil Now consider thirdly his Labour his travel on foot many a weary step and long journey from Galilee to Ierusalem from Ierusalem to Galilee and from quarter to quarter and Countrey to Countrey sometimes on foot with sweat and toil till he was even weary and tired again glad to sit down and rest him as once at the Well of Iacob sometimes by Sea in a Ship when the furious windes conspired against him and raised such a storm as if the ship must have been swallowed up in the vast belly of the waves and as if the Devil would have watched his opportunity to have drowned him sleeping for as for riding upon a beast he never took that ease unto himself except alone one time and that the last of all that he went to Ierusalem and then poorly mounted upon the bare back of a silly fole of an Ass that was never accustomed to the saddle before with a jerkin or a coat or two cast on him in stead of better furniture A toilsom life indeed to do nothing else but go afoot from City to City and sometimes also to be ready to be prest to death with the throng of a rude and unmannerly multitude You have his Labours now consider Fourthly His Dangers He lived in quietnesse and safety enough during his Carpenters imployment but when he came to be a Minister he was still persecuted At Nazareth his own City where he was not born but bred up the first Sermon as I think that ever he preached there because he was somewhat plain in telling them of their faults they laid violent hands upon him and would have broke his neck down a steep hill on which the Town was built After as he grew more famous for wonders so he was more hated and maligned by the Rulers many times they conspired to take and intrap him sent Officers to apprehend him took up stones to dash out his brains and commanded that whosoever knew where he was should make it known that they might apprehend him and that he which would confesse him to be the Christ should be excommunicated insomuch that he was called A stone of offence and a sign to be spoken against and he saith The world hateth me yea they have hated me without a cause Insomuch that he could not walk openly amongst them but was fain to hide himself after a sort and to flie for his life for they were scarce ever without some or other device to take him and put him to death You have heard of his Perils let us speak Fifthly of his Sorrows He was a man of Sorrows full of grief and tears for he was not a stone or a piece of iron that all these things did not touch him but he was sensible of these evils and felt the heat of his Fathers displeasure against him for our sins for which he had undertaken to answer in all these things and especially the memorial of his last passion did wonderfully grieve and trouble him Luk. 12. 50. How am I straitned or pained till it be accomplished not with such a grief as made him unwilling to come to it but with such as made him desire that it were once over He often set his thoughts a work upon his last sufferings he foretold his Disciples of it some four or five times no question but he considered of it himself many hundred times and not one of them without a vehement working of sorrow as if one of us should know that some two or three year hence he must be put to the rack or burned at a stake he could not but bestow full many a heavy thought upon that hour so did our Lord without all controversie with many frequent requests and humble tearfull mournfull prayers supplicating to God for aid and help against that hour according as the many complaints and praiers made by David his Type in the Psalms do manifestly evince Now come we to the last scene of this Tragedy his end The conclusion of his life just like a Tragedy was most distressed and lamentable of all the other parts whether you consider the things he suffered from God immediatly or the things he endured before in and after his death The first and great work of his Passion was the agony and bloudy sweat grief astonishment and extream heavinesse which he sustained in the garden He began to be heavy and greatly grieved saith one Evangelist and To be astonished saith another and He was in an agony saith the third in so much that great drops of bloud trickled from him to the ground The two tormentingst passions that man doth wrestle withall in this life more insufferable then any rack or disease of the body are sorrow and fear which if they be in the greatest extremity that can be are the greatest miseries that can be Now so they were in him for the word saith he complained thus My soul is sorrowfull round about even to death so much as was enough to have killed him not with the suddennesse of it for that kils easily and quickly but with the extream inwardnesse and weight of it and his fear is called astonishment and amazement There is 1. An amazement
the world others natural moderate in things indifferent and shunning the occasions of sinne the meditating on the death of Christ is the purest and most effectual way of mortifying sinne 1 Pet. 4. 1. Look upon Christs death not only as a pattern but cause of Mortification Iohn 3. 14. Heb. 12. 2. 1. Look upon sin as the causes of Christs sufferings Zech. 12. 10. Act. 2. 37. 2. Consider the greatnesse and dreadfulnesse of his sufferings Rom. 8. 32. 3. The fruit of his sufferings Col. 2. 15. 4. Reason must argue from the end of Christs sufferings which was Mortification as well as comfort and pardon 1 Iohn 3. 6. Ephes. 5. 27. Improve the death of Christ 1. By faith Rom. 6. 6. 7. 25. 2. By Prayer Heb. 10. 19. 5. A preparation to this duty Labour daily to finde out thy sins we are naturally very prone to entertain a good opinion of our selves and discern not many evils in us 1. Study the Law Rom. 7. I was alive without the Law but when I saw the inward motions of sinne were abominable to God I died compare thy own soul with it 2. Study thy own wayes When thou art crost how art thou troubed say Is not this anger when others reproach thee how art thou troubled say Is not this pride and self-love 3. Have an ear open to the admonition of faithful friends leave not thy heart till it plead guilty 4. Make use of Ordinances the Word read and heard Prayer the Sacrament after he had commanded them to put off the old man Colos. 3. he saith Let the Word dwell plentifully in you David begs of God to strengthen him 5. Take heed and shun all the occasions that foment and cherish thy corruptions 1. Inward thy own thoughts we cure the itch by cleansing the bloud Iob 31. 1. Why should I think on a maid 2. Outward there are two of all sins 1. Idlenesse the devils cushion 2. Evil company 6. Upon special seasons there must be the solemn exercise of fasting and humiliation because we must mortifie the inclinations of sin Iam. 4. 9. CHAP. XIII II. Of Vivification THere are two parts of a Christians duty Dying to sinne and Living to God It is called living to God Rom. 14. 8. Gal. 2. 19. to holinesse the life of righteousnesse rising to Christ. It is first Habitual when the Spirit of God infuseth such principles where by we are able to live unto God Secondly Practical Vivification is the constant endeavour of a beleever to exercise all those Graces which the Spirit of God hath planted in him The life of a thing is the acting according to the principle of it so something daily draws out the exercise of those holy Graces the Spirit of God hath wrought in him Prov. 4. 23. Practical Vivification reacheth to all things which concern Christianity but consists in two things 1. The active bent and propensenesse of the inward man to the things of Gods Kingdom 2. Strength and ability to act according to the rule The School-Divines make this spiritual bent to stand in five things 1. In oppugnatione vitiorum the same with practical Mortification 2. In contemptu terrenorum 3. In repulsione tentationum 4. In tolerantia afflictionum 5. In aggressione bonorum operum quamvis arduorum This strength comes 1. From the principle within the life of the habits 2. The Spirit of God dwels in them and stirs them up to act This new life is Christs rather then our own He is the root and author of the life of Grace Iohn 8. 12. The Gospel is the ministration of life Col. 3. 4. 1 Iohn 5. 11 12. 2 Tim. 1. 10. There is a threefold life 1. Natural or personal 2. Politick 3. Divine or Spiritual 1. The natural life flows from the Union of soul and body 2. The politick life comprehends all those things which people perform one to another by vertue of their Relations and Associations of people together by Lawes Thirdly Spiritual life which ariseth from the intercourse between God and the soul. There is a great similitude and dissimilitude between also the natural and spiritual life They agree in these things 1. Natural life supposeth some generation so doth spiritual life therefore it is called Regeneration 1 Iohn 2. 27. 2. What the soul is to the body in the natural life that is God to the soul in a spiritual life As the soul is the principle of all the actions and operations in the body so in the spiritual life Christ works all but by the man 3. So long as the soul is in the body one is an amiable creature when that is gone he is but a carkasse so so long as God is with the soul it is in good plight 4. Where there is life there is sense and feeling spiritual life is seen by the tendernesse of the heart Ephes. 4. 18 19. it is sensible of injuries done to it by sin Rom. 7. 24. or the decayes of it by Gods absence 5. Where there is life there is a nutritive appetite an instinct to preserve life 1 Pet. 2. 2. This life is nourished by the Ordinances and constant influences of the Spirit 6. Where there is life there will be growth Gods people grow more wise solid They differ thus 1. The Union between the soul and body is natural between God and the soul from free grace 2. In the natural life there is an indigence till the soul and body be joyned but there is no want on Gods part though he be not united to the soul. 3. The soul and man united make one person so do not God and the soul. 4. The natural life comes wholly from corrupt principles and it is a fading life Iam. 4. 14. but he that lives this one life once lives it for ever Ioh. 6. 5. This divine spiritual life stands in two things First We by our Apostasie are fallen off from God when God restores us to life he restores us to his favour Ephes. 2. from v. 11. to the end and so sin and the curse is removed Secondly There is wrought in the soul a sutable frame of Spirit to do the thingâ— agreeable to the will of God an inward principle of holinesse the repairing of Gods Image in us Ephes. 1. 2 ch quickned by him Christ is our life and the fountain of this spiritual life three wayes 1. He is the meritorious cause of it he hath purchased all this for us by his bloud he bare the wrath of God for us by his active and passive obedience He hath merited that all this life should be communicated to us 2. He is the efficient cause of it works all this in and to us he sends his holy Spirit into the souls of all those whom he means to save applies to them their peace and pardon and quickens them 3. As he is the exemplar rule and copy how our life should be led The preaching of the Gospel is the ministration of
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the 〈…〉 e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company 1 Cor. 11. 29. It were much to be desired saith M. Downame that all wicked persons were excluded from this outward Communion with the Saints for what have dogs to do with holy things or swine with pearls and it were a great comfort to the godly if none but such as are like unto themselves had fellowship with them at this feast our Love Zeal and Devotion is more enlivened in this action by our mutual prayers when with one minde and heart we joyn together yet it should not wholly discourage us from coming to this sacred Feast though wicked persons be there present if we our selves be duly prepared For though we would not willingly eat with slovenly persons nor permit them to put their unclean hands into our dish yet if we have a good appetite and cannot help it we will rather admit such inconvenience then for want of food pine with hunger Theodosius the Emperour being a man guilty of rash effusion of bloud coming upon a Sabbath-day to the place of publick worship would have received the Sacrament Ambrose seeing him coming goes and meets him at the door and speaks thus to him How dare those bloudy hands of yours lay hold on the body and bloud of Christ who have been the shedders of so much innocent bloud Which speech did so startle him that he went away and was humbled for his sinne and afterwards came and made his publick confession and then was received in Whence we may see that Kings yea Emperours have been kept back from the Sacrament The Canons of our Church Can. 26. straitly charge every Minister That he shall not in any wise admit to the Communion any of his flock which are openly known to live in notorious sin without repentance Whether Iudas received the Sacrament of the Lords Supper M. Gillespie in his Aarons Rod blosâ—oming chap. 8. holds he did not and chap. 9. questions Whether he received the Sacrament of the Passeover that night in which our Lord was betrayed and chap. 10. saith If it could be proved that Iudas received the Lords Supper it maketh nothing against the Suspension of known wicked persons from the Sacrament One saith The evidence of this fact hath ever appeared so fully to the Church that this alone hath been ground sufficient to deduce their right of free admission D. Drake in his Barre to free Admission to the Sacrament pag. 5 6. urgeth reasons that Iudas did not receive the Sacrament and saith that it makes nothing for free Admission if he did M. Selden De Synedriis veterum Ebraeorum cap. 8. saith Seriò perpendatur Judam ipsum Furem Proditorem Scelestissimum hisque nominibus satis notum publicè peccantem in ipsa institutione cum reliquis undecim Sacramenti Eucharistiae juxta plerosque Veterum Recentiorum participem fuisse nec omninò ea interdictum He hath much more there out of divers ancient and modern Writers to confirm that opinion At what time the Lords Supper was instituted Christ instituted it at night because occasion so required we have not the like occasion therefore are not bound unto it In Trajans and Tertullians time Christians did celebrate the Sacrament before day Tempore antelucano because of persecution they durst not receive it in the day time in St Augustines time Tempore Antemeridiano so now It behoved that Christ should suffer at the time of the Passeover to shew himself the true Passeover 1 Cor. 5. 7. and immediately after the eating of the last Passeover should institute this Sacrament to shew that now he abrogated the Jewish Ordinance and did appoint this in stead of it A fair intimation that Baptism follows in the room of Circumcision as the Lords Supper doth the Passeover The consideration of this circumstance should be of great force to make us respect and reverence the Sacrament seeing Christ instituted it then when he was about to depart out of this life and to suffer death for us we usually remember the words of a dying friend The Elements of the Eucharist They are two not only differing in number but also in their kinde Bread and Wine the first of which is solid and belongs to meat the later liquid and serves for drink The body is sufficiently nourished if it have bread and drink Christ cals himself both Iohn 6. 58. Bread because it strengtheneth the body is therefore called Christs body and wine because it turneth into bloud is therefore called Christs bloud Isidor These two creatures are 1. Of ordinary use not rare gotten in every Countrey 2. Such creatures as God of old made representations of his grace Isa. 25. 6. and 55. 3. 3. They are creatures best in their kinde of all things we eat bread is most nourishing and universally necessary for all kinde of bodies Panis à pascendo and wine of all drinks 1 Cor. 10. 17. We are all one body in as much as we are partakers of one bread The Analogy standeth thus as many grains of Corn make one loaf of bread and many Grapes make one measure of wine in the Cup So many Christians partaking faithfully of this Sacrament become one mystical body of Christ by the union of faith and love The Lord hath appointed those Elements to shew that men should come with an appetite and thirsting to receive the Sacrament in ancient times was as much as desiderare è cujus manu desideravit In Baptism we have one sign as the material part in the Supper we have two signs partly to note out our whole full and perfect nourishment in Christ having whatsoever is requisite for our salvation and partly to shew a fuller remembrance of his death for the wine which is a figure of his bloud doth as it were represent it before our eyes Attersol of the Sacr. l. 3 c. 5. Vide Aquin. Sum parte 3. Quaest. 74. Art 1. There are two representing signs in the Sacrament of the Lords Supper 1. That we might know thaâ—â—â— Christ wâ— have whole and perfect spiritual nourishment and whatsoever is â—â—qâ—isite to â—alâ—â—â—ion 2. For a more â—â—vely representation of Christ his death and pâ—ssion in which his bloud was separated from his body These elements are to be administred in both kindes severally Christ at his last Supper delivered first bread by it self and then wine and not bread and wine together in a sop or bread dipt in wine In the sop the wine is not dâ—unâ— but eaten Of receiving the Sacrament in both kindes Bread and Wine The Communion was instituted by Christ in both kindes as three Evangelists shew Mark 14. 23. Luke 22. 20. Matth. 26. 27. It was
Aretius Zanchius to that purpose to shew that â—raction may be omitted in the very act of the Supper But Zanchy in an Epistle to a noble man hath this passage The bread is to be broken before the people after the example of Christ the Apostles and all the ancient Church and also to expresse the mystery of the passion and death of Christ which are lively represented by that action The breaking of the bread signifies 1. How we should be broken in humiliation for our sins and the pouring out of the wine how our bloud and life should be shed and poured out for our sins if we had that we deserve 2. They represent unto us how the body of Christ was broken and his bloud poured out for our sins M. Perkins Not the Palatine the French or English Churches have lately invented or brought in the breaking of the bread but the whole Apostolical ancient Church above 1500 years ago and since that time have used it according to Christs command Do this Paraeus de Ritu fractionis in S Eucharistia c. 5. See his 6th Chapter where he shews how frivolous that argument is Frangere Hebraica phrasi nihil aliud est quà m distribuere and gives this rule Where ever in Scripture the word Break concerning bread is put alone it is an Hebraism and signifies to distribute because the Hebrews above other nations used not to cut bread with a knife but to break it with their hands when they took it themselves or gave it to others to take but when the word â—ive is expresly added to it it signifieth the true breaking or dividing of the whole bread into parts as Matth. 14. 19. Mark 6. 41. Luke 9. 26. Matth. 15. 36. Mark 8. 6. and in the institution of the Supper Mat. 26. 26. Mark 14. 22. Luk. 22. 19. It is not necessarily required that the Lords Supper be administred in unleavened bread For bread is often times named and repeated but the word unleavened is never added Wherefore as it is in it self indifferent whether the wine be red or white and whatsoever the kinde or colour be if it be wine so it is not greatly material whether the bread be leavened or unleavened so it be bread Attersol of the Sac. l. 3. c. 5. The Papists pretend the institution of Christ who say they made the Sacrament of unleavened bread instituting it after he had eaten the Passeover which was to be eaten with unleavened bread according to the Law of Moses neither was there any leaven to be found in Israel seven dayes together We deny not saith Attersol but Christ mâ—ght use unleavened bread at his last Supper having immediately before eaten the Paschal Lamb yet no such thing is expressed in the Gospel The Evangelists teach He took bread but make no mention or distinction what bread b he took nor determine what bread we should take no more then limit what wine we shall use but leave it at liberty to take leavened bread or unleavened as occasion of time place persons and other circumstances serve so we take bread If Christ on this occasion used unleavened bread it was because it was usual common and ordinary bread at that time as we also should use that bread which is common It is therefore no breach of Christs Ordinance nor a transgression of the first original institution of the Lords Supper to eat either the one or the other The Papists give a mystical reason why the bread must be unleavened because hereby is signified our sincerity but this is ridiculous for if unleavened bread because it is unmixed must signifie my sincerity then the wine because it is mingled with water must signifie my duplicity and hypocrisie Whether it be leavened or unleavened bread we will not strive but take that which the Church shall according to the circumstance of the times and persons ordain Yet this we dare boldly say That in the use of leavened bread we come nearer to the imitation of Christs action then those which take unleavened For our Saviour took the bread that was usual and at hand there being only unleavened bread at the Feast of the Passeover and no other to be gotten We therefore taking the bread which is in ordinary use and causing no extraordinary bread to be made for the nonce are found to tread more nearly in the steps of our Saviour Christ. Therefore unlesse you will renew the Jewish Passeover of banishing all leaven at the time of the holy Communion your precise imitation of unleavened bread is but apish Although Azymes were used by Christ it being then the Paschal Feast yet was this occasioned also by reason of the same Feast which was prescribed to the Jews Protestants and Papists both grant it not to be of the essence of the Sacrament that it be unleavened but in its own nature indifferent When the Ebionites taught unleavened bread to be necessary the Church commanded consecration to be made in leavened bread The Grecians use leavened bread the Papists unleavened and that made up in such wafer-cakes that it cannot represent spiritual nourishment We hold either indifferent because in the institution we reade of bread without commanding leavened or unleavened De panis qualitate nos non contendimus si modo verus sit solidus panis quod de hostia Papistarum vix potest affirmari Ames Bell. Enerv. Tom. 3. Disp. 32. Cassander himself complaineth that the Papists bread is of such extream thinnesse and lightnesse that it may seem unworthy the name of bread Whereas Christ used solid and tough bread which was to be broken with the hands or cut with the knife The custome of the Christian Church by the space of above a thousand years was to put upon the sacred Table after Christs and the Apostles example a solid loaf which was broken into pieces among the Communicants for all the people did communicate Now this quantity of bread is reduced into round and light wafers in the form of a peny whereof they give this mystical reason because that Christ was sold for thirty pence and because that a peny is given for a hire unto those that have wrought in the Vineyard Matth. 20. 10. Upon these Hostes they have put the Image of a Crucifix Pet. du Moulin of the Masse lib. 1. cap. 7. lib. 3. cap. 3. The use of the Wafer-cake is defended by the Papists and some Lutherans as Gerh. loc commun Tom. 5. de Sacra Coena c. 7. but Christ used it not whose action is our instruction and also there is no Analogy or a very obscure one between the sign and thing signified Whether it be necessary to mingle water with the Eucharistical wine Aquinas saith Water ought to be mingled with wine but it is not de necessitate hujus Sacramenti Some Papists for mingling water with wine pretend the Antiquity of Councels and Fathers But we say 1. There is no such thing in
6. 36. so to Gospel-repentance there must be a right sense of sin 2. Sorrow for sin a spirit of mourning goes along with Gospel-repentance Zec. 12. 10. Ezek. 7. 16. Hos. 11. 12. a sorrow according to God 2 Cor. 7. 10. 3. A self-judging Psal. 51. 4. condemning his acts and judging himself worthy of all the curses of the Law 4. A turning from sin to the Lord Hos. 14. 8. Dan. 4. 27. 5. It must be grounded upon the apprehension and hope of mercy Isa. 55. 7. Poenitentia non est sola contritio sed sides Luther Therefore the Lutherans commonly make faith a part of repentance it is the foundation of it Non pars sed principium P. Martyr One saith True repentance consists in four things 1. In a humble lamenting and bewailing of our sins our sinful nature and wicked lives whereby we are subject to Gods wrath and eternal death even a giving our selves so to consider and feel the cursed effects of sinne in that it angers God and enforceth his justice to punish us till it makes our hearts to ake and be troubled perplexed and disquieted 1 Sam. 7. 6. Psal. 38. 18. Ioel 2. 12. Iam. 4. 9. so David and Peter wept for their sins 2. A confessing the same to God particularly Prov. 28. 13. Psal. 32. 3 5. judging our selves worthy to be destroyed therefore and to perish eternally David saith I will confesse mine iniquity and be sorry for my sin And Iohn If we confesse our sins he is faithfull and just to forgive us our sins 3. An earnest crying to God for pardon of sinne and for power against it in the name of Christ. David Psal. 51. saith Sprinkle me with hysop that is forgive me for his bloud sake whom that hysop represented We must take words and beseech the Lord to receive us graciously 4. A hearty and sincere purpose to reform our heart and life to cast away all our transgressions to resist and forbear the practice of sinne in all things and to exercise our selves in all righteousnesse i. e. A firm purpose to leave all the evil that I know condemned and to do all the good that I know required a fixed resolution of heart so to do in consideration of Gods goodnesse and grace that hath sent Christ to save the penitent The Antinomians say The Saints of God once justified and in Christ need not repentance they cry down this as an un Gospel-like practice and dislike mourning for sinne they would have nothing but faith in Christ and rejoycing in him To be troubled for sinne they say is a dishonour to the grace of God and satisfaction of Christ our repentance and humiliation indeed cannot satisfie God Christ hath done that laid down a price answerable to the debt but the Lord hath inseparably annexed repentance and remission Act. 2. 38. 3. 19. 8. 22. and he requires not only an initial repentance in reference to a mans state but a daily repentance in reference to the acts of sinne he must daily wash his feet See Gal. 5. 31. The sinne against the holy Ghost is therefore unpardonable because the Lord will not give repentance Heb. 6. Repentance is Evangelical and a Duty in regenerate persons First Because it is a fruit of the holy Ghost Act. 11. 18. Secondly Because none but regenerate persons can perform it to bewail sinne and aggravate it justifying God condemning themselves and laying hold on Christ. Thirdly The Gospel enjoyns it and threatens the neglect of it Some places joyn Repentance and pardon together Act. 5. 31. Luke 24. 47. Some it and faith Mar. 1. 15. Act. 20. 21. Fourthly Christ Iohn Baptist and all the Apostles preacht repentance Mat. 3. 2. 4. 17. Mark 6. 12. Fifthly Because it may and doth work most kindely in and with faith when they look upon Christ whom they have pierced and consider that they have crucified him Sixthly Because it conforms us to God and Christ in hating and subduing sinne in us it breedeth in us a loathing of sinne and gives us a victory over it What the Pump is to the Ship Repentance is to the soul it keeps it clean Seventhly Because we have still flesh in us to be awed as well as the Spirit in us to be cherished Object Justification is but one indivisible act of grace pardoning all sins past present and to come There is a two-fold forgivenesse 1. In foro poli in the Court of God so all sins past present and to come are actually pardoned at the first act of believing and repenting 2. In foro soli in the Court of Conscience so they are not pardoned we shall have no comfort or assurance of their pardon till we actually repent of them Repentance is a part of the exercise of our whole Christian conversation and a work to be ordinarily practised though there be one great and universal repentance for the change of our state In Revel 2. 3. chap. among the duties God requires of the seven Churches which were all converted of four of them he requires the exercise of repentance Revel 2. 5. 3. 13 19. But there are some special seasons wherein God in a more special manner cals his people to repent when he would have the practice of it more full and extraordinary 2 Cor. 7. 11. when we should more strictly examine our selves and our sorrow should be much inlarged 1 Sam. 7. 6. Iudg. 2. There are five special times for renewing of Repentance First The time when Gods hand is upon us in any special correction 1. God expects and requires it then Isa. 22. the first 15 verses Zeph. 2. begin 2. The servants of God have ordinarily practised it then Ieremiah Iob David Lam. 3. 39 40. 3. God hath severely threatned them when they have not repented at such times 2 Chron. 28 22. Ier. 5. 3. Amos 4. The reason is because the Lord hath appointed this exercise of repentance as the only means to remove the rod or turn it to a blessing Secondly Another special time when God would have his servants to renew their repentance is upon their fall when they have committed any grosse sin as David after defiling Urijahs wife Psal. 51. and when he had fallen into the sin of numbring the people 2 Sam. 24. So Ezra 9. when the people had married with strange wives they wept exceedingly So when the Church of Corinth had wrapt themselves in the guilt of the incestuous persons sin 2 Cor. 7. Peter when he had denied his Master Our sorrow doth not make God amends or pacifie his wrath when it is kindled it is only a condition of the Covenant of Grace the exercise of repentance it satisfieth not God but the Church it is a help to our own souls whereby our sins are subdued Thirdly When the Lord cals any of his people to any special service that he would have them do for him and the Church then they ought to renew their
fuisset perfecta quae nunc difficilis est non obtinetur nisi adhibita cura maxima assiduo labore sunt enim quaedam animalia fera indomita quae nunquam cicurantur Vide Gen. 2. 7. Uno verbo imò nutu etiam ursos leones fugasset Adam Hodiè habemus quidem defensionem sed planè horribilem Opus enim est ad eam gladiis hastis bombardis muris sepibus fossis tamen vix possumus cum nostris in tuto esse Luth loc commun 2. â—lass loc 3. â—ide 〈◊〉 de Gratia primi hominis c. 9. Et Aquin. part 1. Qu. 97. art 1. Affirmativam sententiam tuâ—â—ntur Evangeliâ— contra Pontisiâ—ios Vide Bellarm. de Gratia primi hominis cap. 1. 5 6 7. Rivet exercit 6. in Gen. 1. Scholastici disputant quod justitia originalis non fuerit coâ—â—aturalis sed câ—â— ornatus quidam additus homini tanquam donum Ut si quis fâ—rmose pâ—â—llâ— coronam imponat Corona certè non est pars virginis naturae sed quoddam separatum à natura quod ab extra accedit sine violationâ— naturae potest â—â—erum aâ—imi Quare disputant de homine daemonibus quod etsi originalem justitiam amiserint tamen naturalia pura manserint sicut initio condita sunt Sed haec sententia quia peccatum originis extenuat ceu venenum â—ugienda est Quin haec statuimus justitiam non fuisse quoddam donum quod ab extra accederet sed fuisse verè naturalem ita ut natura Adae esset diligere Deum credere Deo agnoscere Deum Luth. loc commun 2. Classis loc 3. See Sir Walter Rawlâ—igh in the History of the World pag. 1. Multi quia locum à Mâ—se hic descriptum reperire nusquam potuâ—runt â—â—â—tum arbores â—â—â—mina aquas omnia haec in allegorias transform trunt qued rectè August reâ—ellit quamvis ipse se idem sensisse fateatur Alii eodem decepti errore Paradisum sinxerunt proximè sphaeram Lunae id aëre suspensum Paraeus in loc Vide Bellarm. de Gratia primi hominis cap. 10. 11. Mihi dubium non est terram Canaan fuisse delicias totius orbis terrarum itaque facile illis accedo qui eo in loco fuisse ante diluvium Paradisum putant Solus ille locus est in quo postea Deus voluit Ecclesiam populum suum esse Luth. in Gen. 10. As the Scripture borroweth the term of Tartarus from the Heathen 2 Pet. 2. 4. so it is thought by Tertullian and Gregory Nazianzen that the Heathens took the ground of their Elysian fields from the Scripture-Paradise It is certain that Paradise was near or about Mesopotamia and Babylonia as besides the consent of the best writers the rivers Tigris Euphrates which compasse Mesopotamia and which watered the Garden do infallibly demonstrate Dr Crak Defence of Constant. c. 11 * De Gratia primi hominis c. 12. 14. See Kellets Miscel. l. 1. c. 3. * Paraeus in Gen. 2. 7. a The Poets from the tree of life took their Nectar and Ambrosia Nectar signifieth making young and Ambrosia Immortality therefore they are said to be the meat and drink of the gods Paraeus Arbor scientiae boni mali sic nominata propter eventum futurum quia post ejus esum homo per experimentum poenae didicit quid interesset inter obedientiae bonum inobedientiae malum Aquin. part 1. Quaest. 102. Artic. 2. Hanc arborem hoc nomine à Deo appellatam non legimus sed ab eventu Moses appellavit quo Adamus Heva si ex hujus fructu comedissent aeternum erant victuri c. 3. 33. infra Picherel in Cosmop Annotat. Corollaries from Gods goodnesse to man in his Creation 1. It serves to blame mankinde for his wonderful naughtinesse in striving against God who hath bestowed so great and undeserved benefits upon him 2. Let us seriously consider of our selves and of our making that we may come to a due knowledge of God of our selves One saith the soul is not altogether immaterial for what hath accidents hath matter nothing but that is the subject of accidents 2. What is finite is material seeing sinitenesse is the attribute of matter by which it is contained within its own limits but it subsists lives and works being separated from the body therefore it is immaterial Vide Raymundi Pugionem adversus Iudaeos part 1. c. 4. It is a strange impudence in the Author of the Leviathan whose ignorance in Divinity contâ—steth with his presumption and I know not which may get the victory to deny eternity of torments unto the damned by wresting the expresse words of Scripture and rejecting the general consent of the whole Church But I must confesse this Assertion is sutable to another of his abominable Principles that the rational soul hath no Subsistence out of the body so that herein he is consentaneous to himself though opposite to all the world besides denying what hath been generally received as well by the choisest Philosophers in the School of nature as by Christians in the School of grace These are Doctrines well agreeing to the Title of his Treatise The Kingdome of Darknesse Master Samwaies his Devotion digested pag. 227 228. Moses affirmeth Gen. 2. that God rested from all the works which he had made that is from creating new species but he creates individua daily and both governs and preservesthem and the species or kinds of things already made Ioh. 5. 17. Requies dupliciter accipitur uno modo pro cessatione ab operibus Alio modo pro impletione desiderii Et utroquo modo dicitur Deus requievisse die septimo Primò quidem quia die septimo cessavit novas creaturas condere Alio modo secundùm quod rebus conditis ipse non indigebat sed sâ—ipso fruendo beatus est Aquin. part 1. Quaest. 13. Art 2. Providentia Latinè dicitur à videndo at Hebraicè ut Latinè vox à sensu ad intellectum transfertur Rivetus In its proper signification it may seem to comprehend all the actions of God that outwardly are of him that have any respect unto his creatures all his works that are not ad iâ—tra essentially belonging to the Deity Mr Owens Display of Armin. c. 4. See more there God by his Prophet infallibly foretold future contingents The Devil would else overturn all and the godly would be of all men most mible Joh. 16. 20. It is the execution of Gods decree whereby he upholdeth and governeth all things according to the counsel of his will It is continuata quaedam creatio Creation gives esse primò Providence esse porrò b God observeth all our particular speeches and actions seem they never so small and trifling God therefore pleaseth of purpose to put into writing things that seem not otherwise worthy the registring See Psalm 104. 147. God is maximus in minimis Matth. 10. 29 30. Gods providence is